bishop himself had been drawn in, doubtless sorely against his will, and principally by the popish Gardner, to take an active part in the infamous burning of Lambert, upon an alleged sacramentary heresy. All these things prove that Cranmer's authority was so low at this time, as not to have been able to carry things his own way, or as far as he wished. Consequently we are prepared for some diversity between his public acts and his private sentiments, even supposing the latter to have been fully matured at this time, which does not wholly appear.

Under these circumstances, we arrive at 1543, when the true, real, full, and authentic " Necessary Erudition of any Christian Man," made its appearance.

"We are thus brought," says Mr. Todd," to the third article of the present work, the Necessary Erudition;" from which the entire declarations of faith, free-will, justification, and good works, are copied. This book, it has been already observed, is the Institution enlarged; having passed a revision of the commissioners, appointed in 1540 to examine religious matters; having been corrected by the king's own hand; having been again transmitted to the review of Cranmer, and by him referred to the convocation of 1543,

was, when Collier, the historian, himself, from whose authority on these opinions Mr. Todd, we believe, will not appeal, compares this very book, the Necessary Erudition in 1543, with "the Institution" before-mentioned in 1537, for the very purpose of shewing how far back it had receded in every point where they at all differed; and uses the following very strong expressions in reference to the share borne in it by Cranmer himself. "Under the sacrament of the altar, the Erudition speaks plainly for transubstantiation, which the Institution doth not. But now we are to observe, the Six Articles were enacted: and farther, that Cranmer and his party, who opposed the Six Articles, were overruled in the composition of this Necessary Erudition. The Erudition insists on the sufficiency of receiving under one kind, of which there is not a word in the Institution. Under the head of Orders, the Erudition makes orders one of the seven sacraments, &c. &c." (Vol. II. p. 190.) How far Cranmer was pleased with this re-appointment of the seven sacraments, to which, however, he felt compelled to assent, in giving his sanction to the Necessary Erudition, will ap

Further on, he states, that this work, by the simplicity and elegance of the language, as well as the doctrine, discovers in many parts the band and heart of Cranmer." And though, on the authority of Strype, its production is represented as a triumph over the Archbishop's enemies, being prineipally of his own composing; yet Mr. Todd briefly but significantly hints, that in the previous discussions of the commissioners, 66 contrariety of opinion there was, as might be expected; and some opposition to the firmness of Cranmer." Contrariety of opinion and opposition to Cranmer indeed there

to by Mr. Todd, in Burnet; in which, in answer to the question, "How many sacraments there be by the Scriptures," he replies, "The Scripture sheweth not how many sacraments there be; but 'Incarnatio Christi et Matrimonium,' are in Scripture called Mysteria," and therefore we may call them by the Scripture, 'Sacramenta.' But one Sacramentum the Scripture maketh mention of, which is hard to be revealed fully, AS WOULD TO GOD IT WERE, and that is Mysterium Iniquitatis, or Mysterium Meretricis magnæ et bestiæ." In further Answers, the Archbishop wholly renounces the seven sacraments as against all Scripture and antiquity: and ou penance, more

Again:

2. On Free-will.

"The commandments and threatenings of Almighty God in Scripture, whereby man is called upon, and put in remembrance, what God would have him to do, most evidently do express and declare, that man hath free-will also now after the fall of our first father Adam; as plainly appeareth in these places following. Be not overcome of evil. Neglect not the grace that is in thee. Love not the world, &c. If thou wilt enter into life, keep the commandments.' Which, doubtedly, should be said in vain, unless there were some faculty or power left in man, whereby he may, by the help and grace of God, (if he will receive it when it is offered unto him,) understand his commandments, and freely consent and obey unto them. Which thing, of the Catholic fathers, is called free-will; which, if we will de scribe, we may call it conveniently in all men, 'A certain power of the will joined with reason, whereby a reasonable creature, without constraint in things of reason, discerneth and willeth good and evil; but it willeth not that good which is acceptable to God, except it be holpen with grace; but that which is ill, it willeth of itself.' And therefore other men defined free-will in this wise: Free-will is a power of reason and will, by which good is chosen by the assist ance of grace, or evil is chosen without the assistance of the same." pp. 20, 21. Afterwards we are told, that the freedom of the will has been so wounded and corrupted by the fall, and men so blinded and weakened, that "they cannot eschew evil except they be illumined and made free by a supernatural help and working of the Holy Ghost; which, though the goodness of God offereth to all men, yet they only enjoy it, which,

this with our own Homilies, will be seen hereafter.

by their free-will, do accept and embrace the same."

p. 22.

But, on the contrary, in p. 25, we find, "It is surely of the grace of God only that first we be inspired and moved to any good thing; but, to resist temptations, and to persist in goodness and go forward, it is both of the grace of God and of our free-will and eudeavour."

3. On justification.

"For a further declaration how, and by what means, we be made partakers of this benefit of justification, it is to be noted, that this word justification, as it is taken in Scripture, signifieth the making of us righteous afore God, where before we were unrighteous; as when by his grace we convert unto him, and be reconciled into his favour; and of the children of ire and damnation we be made the children of God, and inheritors of everlasting life; that by his grace we may walk so in his ways, that finally we may be reputed and taken as just and

• The manifest contradictions in the above statement need not be pointed out. We have free-will, yet need be made free.

Free-will is blinded, &c. Of grace are we first inspired to every good thing: yet free-will must first accept and embrace the same: grace must begin all; free-will must continue when set free, and in a freedom not its own originally, to do good. The subject is confessedly most abstruse: but why should we be puzzled by these confused and obsolete definitions of it; when we have our own noble and invaluable disclaimer altogether of free-will in the Tenth Article? « The condition of man, after the fall, is such that he cannot turn and prepare himself, &c." Yet Mr. Todd calls the above" Necessary Erudition” “ a fine description of free-will."

+ The ambiguous use of the words making and taken, in the above paraobscurity in the notion of the writer, graph, clearly prove to our minds an whoever he might have been, as to the true nature of justification; which, according to the Papists, is a making righteous, holy, &c.; but, according to the genuine Protestant doctrine, is a taking for righteous. "We are accounted righ teous." The latter is simply the judicial act of God performed at once, acquitting the sinner; the former, a gradual infu

righteous in the day of judgment, and so receive the everlasting possession of the kingdom of heaven. And albeit God is the principal cause, and chief worker, of this justification in us, without whose grace man can do no good thing, but following his free-will in the state of a sinner, increaseth his own injustice and multiplieth his sin; yet so it pleaseth the high wisdom of God, that man prevented by his grace (which, being offered, man may, if he will, refuse or receive,) shall be also a worker by his free consent, and obedience to the same, in the attain. ing of his own justification; and, by God's grace and help, shall walk in such works, as be requisite to his justification; and, so continuing, come to the perfect end thereof by such means and ways as God hath ordained." pp. 29, 30. Again, after speaking of baptism as our first justification, and admission to the conflict against the world, the flesh, and the devil, it

continues:

"Of the which enemies, if it chance us, after our baptism, to be overthrown and cast into mortal sin, then is there no remedy but, for the recovery of our former estate of justification which we have lost, to arise by penance; wherein proceeding in sorrow and much lamentation for our sins, with fasting, alms, prayer, and doing all such things, at the least, in true purpose and will, as God requireth of us, we must have a sure trast and confidence in the mercy of God, that for his Son our Saviour Christ's sake he will yet forgive us our sins, and receive us into his favour again." p. 32. Again:

"Wherefore it is necessary for the keeping and holding of this justifica. tion, once conferred and given in baptism, or recovered again by penance, through the mercy of our Saviour Christ; and also for increasing of the same justification, and final consummation thereof, to take good heed, and to watch, that we be not deceived by the false sugges

sion of personal qualities, capable of every possible increase or diminution. Hence the increase, the waxing in justification, &c. spoken of in the popish "Necessary Erudition." The whole is satisfactorily cleared, and the popish view confuted, in the most masterly manner, by Barrow, on Justification by Faith.

CHRIST, OBSERV, No. 217.

tion and temptation of our ghostly ene my, the devil; 'who,' as St. Peter saith, 'goeth about like a roaring lion, seeking whom he may devour." p 32.

Again, we are described (p. 34.) as proceeding, going forward, waxing, and increasing in our justification, as St. John saith, " He that is just let him be more justified."

"Therefore it is plain, that not only faith, as it is a distinct virtue or gift by but also the other gifts of the grace of itself, is requisite to our justification; God, with a desire to do good works, proceeding of the same grace." p. 34. 4. Of good works. These are described as

"Not only of outward corporal acts and deeds, but also and rather of all in. sires; as the love and fear of God, joy ward spiritual works, motions, and dein God, godly meditations and thoughts, patience, humility, and such like. And also it is to be understood, that by good works we mean not the superstitious works of men's own inventions, which be not commanded of God, nor approved by his word."

"Nor yet we mean not of such moral acts, as be done by the power of reason, and natural will of man, without faith in Christ; which albeit of their own kind they be good, and by the law and light of nature man is taught to do them, and God also many times doth temporally reward men for doing the same; yet they be not meritorious, nor available to the attaining of everlasting life, when they be not done in the faith of Christ; and therefore be not accounted among the good works, whereof we do here entreat. But we speak of such outward and inward works, as God hath prepared for us to walk in, and be done in the faith of Christ for love and respect to God; and cannot be brought forth only by man's power, but he must be prevented and holpen thereto by a special grace.

"And these works be of two sorts: For some be such as men, truly justified and so continuing, do work in charity of a pure heart, and a good conscience,

We do not notice, at present, the incongruity of all this with the plain and direct statements of our own Homilies, as that will more conveniently appear when we come, by Mr. Todd's assist. ance, to these Homilies themselves.

G

and an unfeigned faith. Which works, although they be of themselves unworthy, unperfect, and unsufficient; yet forasmuch as they be done in the faith of Christ, and by the virtue and merits of his passion, their unperfectness is sup plied: the merciful goodness of God accepteth them, as an observation and fulfilling of his law; and they be the very service of God, and be meritorious towards the attaining of everlasting life. And these be called the works and fruits of righteousness.

"Other works there be, which be not so perfect as these, and yet they be done by the grace of God in faith and good affection of heart towards God; as those be, which men, that have been in deadly sin, and by grace turn to God, do work, and bring forth, upon respect and remorse that they have for their offences done against God. And these

may be called properly the works of penance. As for example: When a sinner, hearing or remembering the law of God, is moved by grace to be contrite and sorry for his offences; and beginneth to lament his estate, and to fall to prayer and other good deeds, seeking to avoid the indignation of God, and to be reconciled to his favour: these works come of grace; but yet this man is not to be ac

counted a justified man, but he is yet in seeking remission of his sins and his justification, which the anguish of his own conscience telleth him that he yet wanteth: but he is in a good way; and by these means doth enter into justification; and if he do proceed, and with hearty devotion seek for further grace, he shall be assured of remission of his sins, and attain bis justification, and so be made able and meet to walk in the very pure service of God with a clean conscience, and to bring forth the fore

said works of righteousness in Christ, which he cannot do afore he be justied." pp. 88-40.

Further confirmation is offered of these works of penance; and proof is given from the case of Simon Magus, "that they which he once christened, and afterward fall from the grace of God by mortal sin, cannot recover their justification without penance," by which they

are

"made more apt to receive further grace of remission of sins and justification:" and, for further assurance, we are told, that" after

justification received in baptism, or after baptism, being recovered by penance

"Although man daily do offend and fall into divers venial sins by reason of his infirmity and weakness, and therefore hath need of continual and daily repentance, yet as long as he consenteth not to deadly sin, he loseth not the state of his justification, but remaineth still the child of God; and, being in that state, hath power by God's grace dwel ling in him to do such works, as by acceptation of God, through Christ, be counted works of righteousness, and do serve for the preservation and increase of his further justification, and be appointed by God's most gracious promise to have everlasting reward in heaven." p. 42.

These are a few of those sentiDr. Martin, late Dean of Ely, Mr. ments which, on the authority of Todd, in his Introduction, calls "the true medulla patrum in these points:" and "it were to be wished," he adds, "that all Homilies that have been since set forth" [meaning, we suppose, our own authorized ones] "had been but so divine and leaven of affected composition." We catholic without any tincture or know not under what influence Dr. Martin may have given so decided a preference to the elder "Erudition," above our own 66 Homilies;" but we certainly agree with some of Mr. Todd's subsequent quotations from Dean Tucker's Letters to Kippis, that these our reformers [if Gardner were amongst the num ber] "supposed not only the pos sibility of the existence of good works, prior to our justification, which a Calvinist can never do consistently with his genuine principles, but that also they required the actual preexistence of them, as necessary conditions, though they exclude them as meritorious causest." (Introduction 1.)

And which our Articles and Homilies both flatly deny.

Our readers will of course see the incorrectness of asserting their exclusion used in the foregoing extracts on good as meritorious causes; an epithet twice works.