No. XXX.

The French Kings Licence to print the English Bible in Paris.* FRANCISCUS, &c. dilectis nobis Richardo Grafton et Edwardo Whitchurch, Anglis, et civibus Londini, salutem. Quia fide digno testimonio accepimus, quod charissimus frater noster Anglorum rex, vobis, cujus subditi estis, sacram Bibliam tam Latinè quam Britannicè sive Anglicè imprimendi, ac imprimi curandi, et in suum regnum apportandi et transferendi, libertatem sufficientem et legitimam concesserit et vos, tum propter chartam, tum propter alias honestas considerationes, animos vestros in hac parte justè moventes, dictam Bibliam sic imprimendam Parisijs infra hoc nostrum regnum curaveritis, ac in Angliam quamprimum transmittere intenderitis: NOS, ut hæc vobis facere liceat, potestatem facientes, vobis conjunctim et devisim, ac procuratoribus, factoribus, et agentibus vestris et cujuslibet vestrum, ut in regno nostro apud chalcographum quemcunque dictam sacram Bibliam, tam Latina quam Anglicana lingua, tuto imprimere et excudere possitis, et possint: necnon excussa et impressa in Angliam dumtaxat sine ulla perturbacione aut molestia vel impedimento quocúnque, transmittere et apportare. Dummodo, quod sic imprimetis et excudetis, sincerè et purè, quantum in vobis erit, citra ullas privatas aut illegitimas opiniones, impressum et excussum fuerit: et onera ac officia mercatoria nobis et ministris nostris debite in hac parte extiterint persoluta; licentiam nostram impartimur et concedimus specialem per præsentes. Dat. &c.

No. XXXI.

Three Discourses of Abp. Cranmer, occasioned upon his review of the King's Book, intitled, The Erudition of a Christian Man.+

:

I. FAITH.

THIS book speaks of pure Christian faith unfeigned, which is without colour, as wel in heart as in mouth. He, that hath this faith, converteth from his sin, repenteth him, that he like Filius prodigus, vainly consumed his wil, reason, wits and other goods, which he received of the mere benefit of his heavenly Father, to his said Fathers displesure and applyeth himself wholy to pleas him again: and trusteth assuredly, that for Christs sake he wil, and doth remit his sins, withdraweth his indignation, delivereth him from his sin, from the power of the infernal spirits, taketh him to his mercy, and maketh him his own son, and his own heire. And he hath also the very Christian hope, that after this life he shal reign ever with Christ in his kingdome. For S. Paul saith "Si filij sumus, et hæredes, hæredes quidem Dei, cohæredes autem Christi." This is the very pure Christian faith and hope, which every good Christian man ought to profess, believe, and trust: and to say of himself even as Job said, "Scio quod Redemptor meus vivit," &c.

And as for the other faith, that the good shal arise unto glory, and

* [Cotton Libr.] Cleopatra, E. 5, 326, b.

+ MSS. C.C.C.C. Miscellan. D. [No. civ. 241].

the evil unto pain, or, that those that persevere in Gods precepts and laws, so long as they so do, they be the right inheritors of his kingdom, this is not the commendation of a Christian his faith, but a most certain proposition, which al the devils believe most certainly. And yet they shal never have their sins forgiven by this faith, nor be inheritors of Gods kingdom. Because they lack the very Christian faith and not trusting to the goodness and mercy of God for their own offences. But they hate God, envy his glory, and be utterly in dispair. For the more large declaration of the Christian faith, it is to be considered, that there is a general faith; which al that be christned, as wel good as evil, have. As to believe that God is; that he is the maker and creator of al things: and that Christ is the savior and redeemer of the world: and for his sake al penitent sinners shal have remission of their sins: and that there shal be a general resurrection at the end of this mortal world; at the which Christ shal judge al the good to joy without end, and the evil to pain without end; with such other like thyngs. And al these things the devils also believe, and tremble for fear and grievousnes of Gods indignation and torments, which they shal endure, and ever shal do. But they have not the right Christen faith, that their own sins by Christs redemption be pardoned and forgiven; that themselves by Christ be delivered from Gods wrath, and be made his beloved children, and heires of his kingdom to come. The other faith have al devils and wicked Christen people, that be his members. But this pure Christen faith have none but those that truly belong to Christ, and be the very members of his body, and endeavor themselves to persevere in his precepts and lawes: altho many pretend to have the same pure faith, which nevertheless have it not, but only in their mouths. For as there is a ly in the mouth, and a ly in the heart; even so there is a faith in the mouth, and a faith in the heart. Examine every man, if he trust in God, and love God above al things. And in word he wil answer, Yea. But examine every mans acts and deeds, and surely in a great number their acts and deeds condemn their words. For they walk after their own wills and plesures, and not after Gods commandments. And Christ himself saith, "Qui diligit me, mandata mea servat." And S. John saith, "Qui dicit se nosse Deum, et mandata ejus non custodit, mendax est." And therefore al those, that bridle not their own appetites, but follow them, and accomplish the wil of their own carnal minds, they trust in God, and trust God no further, then the lips. And if they persuade themselves, that they trust in God, and love God in their hearts, and be of any estimation before God, then be they much deceived; and as S. Paul saith, "they deceive their own hearts." Our own flesh and carnal mind is contrary to the spirit, and motion of God. And "they," saith S. Paul, "that belong unto Christ, do crucify their flesh with the affections and lusts thereof." And contrary he saith, "They that follow the lusts of the flesh shal not inherit the kingdom of God." These be very notable, and fearful sentences unto al such as be not repentant, but live after their own wills, and not after Gods wil: neither have the right faith, nor love unto God, nor shal be inheritors of his kingdom. And

though Christ hath payd a sufficient ransome for al the sins in the world, and is a sufficient Redeemer and Saviour of al the world; yet shal they have no part therof. For they belong not unto Christ, and Christ utterly refuseth them for his, which have faith and love only in their mouths, and have not the same engraven in their hearts, and expressed in their actions and deeds.

And so he goes on more largely to illustrate this argument of the necessity of more than a mere faith in the mouth. Afterwards the discourse thus procedes.

If as treacle, kept only in the mouth, doth not remedy poyson in the whole body; but the treacle must enter down into the body; and then it altereth the whole body, and expells al venome and poyson: in like maner, he whose profession of his faith is only in his mouth, and altereth not his evil life, is not forgiven his sins; is not delivered from hel, nor from the power of devils; is not made the son of God: but continueth stil in his poyson of sin, in the wrath and indignation of God, and in the damnation of the wicked in hell.

But if the profession of our faith of the remission of our own sinns, enter within unto the deepness of our hearts, then it must needs kindle a warm fire of love in our hearts towards God, and towards all others for the love of God; a fervent mind to seek and procure Gods honor, wil and pleasure in al things; a good wil and mind to help every man, and to do good unto them so far, as our might, wisdome, learning, counsil, health, strength, and al other gifts, which we have received of God, will extend and in summa, a firm intent and purpose to do al that is good, and leave al that is evil. This is the very right, pure, perfect, lovely, Christian, hearty, and justifying faith, which worketh by love, as S. Paul saith, and suffereth no venome or poyson of sin to remain within the heart: (Acts 15. "Fide Deus purificans corda.") But gendreth in the heart a hatred unto al sin, and makes a sinner clean a new man; and is the faith which every Christen man ought to profess in his creed. And of this faith runneth al our paraphrasis upon the same. For as for the other fained, pretended, hypocritical and adulterate faith in the mouth, it is but only a painted visor before men; but before God it is hollow within, dead, rotten, and nothing worth.

II. JUSTIFICATION.

AND for a further declaration, to know how we obtain our justification, it is expedient to consider first, how naughty and sinful we are al, that be of Adam's kindred and contrariwise, what mercifulnes is in God, which to al faithful and penitent sinners, pardoneth al their offences for Christs sake. Of these two things no man is lightly ignorant, that ever hath heard of the fal of Adam, which was to the infection of al his posterity: and again, of the inexplicable mercy of our heavenly Father, which sent his only begotten Son to suffer his most grievous passion for us, and shed his most precious blood, the price of our redemption. But it is greatly to be wished and desired, that as al Christen men do know the same, so that every man might acknowledg himself a miserable sinner, not worthy to be called his

son; and yet surely trust, that to him being repentant Gods mercy is ready to forgive. And he that seeth not these two things verified in himself, can take no maner of emolument or profit, by knowledging and believing the said things to be verified in others. But we cannot satisfy our minds, settle our conscience, that these things be true, saving that we do evidently see, that Gods word so teacheth us. The commandments of God lay our faults before our eyen; which putteth us in fear and dread, and maketh us se the wrath of God against our sins. As S. Paul saith, " Per legem agnitio peccati." Et, "Lex iram operatur." And maketh us sorry and repentant, that ever we should come into the displeasure of God, and the captivity of the devil.

The gracious and benign promises of God, by the mediation of Christ, showeth us, and that to our great relief and comfort, whensoever we be repentant and return fully to God in our hearts, that we have forgiveness of our sins, be reconciled to God, and be accepted and reputed just and righteous in his sight, only by his grace and mercy, which he doth grant and give unto us for his dearly beloved Sons sake, Jesus Christ, who payd a sufficient ransome for our sins; whose bloud doth wash away the same; whose bitter and grievous passion is the only pacifying oblation, that putteth away from us the wrath of God his Father: whose sanctified body, offered on the cross, is the only sacrifice of sweet and pleasant savour, as S. Paul saith; that is to say, of such sweetnes and pleasantnes to the Father, that for the same he accepteth and reputeth of like sweetnes al them, that the same offering doth serve for. These benefits of God with innumerable others, whosoever extendeth and wel pondereth in his heart, and therby conceiveth a firm trust and feeling of Gods mercy, wherof springeth in his heart a warm love, fervent heat of zeal towards God: it is not possible, but that he shal fal to work, and be ready to the performance of al such works, as he knoweth to be acceptable unto God.

And these works only, which follow justification, do please God; forasmuch as they procede from a heart endued with pure faith and love to God. But the works which we do before our justification, be not allowed and accepted before God, although they appear never so great and glorious in the sight of men. For after our justification only begin we to work, as the law of God requireth: then we shal do al good works willingly, although not so exactly as the law requireth, by means of the infirmity of the flesh, nevertheles by the merits and benefits of Christ, we being sorry, that we cannot do al things no more exquisitely and duely, al our works shalbe accepted and taken of God as most exquisite, pure and perfect. Now they that think they may come to justification by performance of the law, by their own deeds and merits, or by any other means, than is above rehearsed, they go from Christ, they renounce his grace. "Evacuati estis a Christo," saith S. Paul, Gal. 5, "quicunque in lege justificamini; a gratia excidistis." They be not partakers of his justice, that he hath procured, or the merciful benefits that be given by him. For S. Paul saith, (a general rule for al them, that will seek such by-paths to obtain justification,)

"Those," saith he, "that wil not knowledg the justice, or righteousnes, which cometh by God, but go about to avaunce their own righteousnes, shal never come to that righteousnes, which we have by God, which is the righteousnes of Christ." By whom only al the saints in heaven, and al others that have been saved, have been reputed righteous, and justified. So that to Christ our only Savior and Redeemer, of whose righteousnes both their, and our justification doth depend, is to be transcribed al the glory therof.

III. FORGIVENES OF INJURIES.

THESE two may stand both wel together: that we as private persons may forgive al such as have trespassed against us with al our heart, and yet that the public ministers of God may se a redres of the same trespasses that we have forgiven. For my forgivenes concerns only mine own person, but I cannot forgive the punishment and correction, that by Gods ordinance is to be ministred by the superior power. For in so much as the same trespas, which I do forgive, may be the maintenance of vice, not only of the offendor, but also of others taking evil example therby, it lyes not in me to forgive the same. For so should

I enterprize in the office of another, which by the ordinance of God be deputed to the same. Yea, and that such justice may be ministred to the abolishment of vice and sin, I may, yea and rather, as the cause shal require, I am bound to make relation to the superior powers, of the enormities and trespasses, done to me and others: and being sorry, that I should have cause so to do, seek the reformation of such evil doers, not as desirous of vengeance, but of the amendment of their lives. And yet I may not the more cruelly persecute the matter, because the offence is peradventure done towards me: but I am to handle it as if it were done to any other, only for the use of the extirpation of sin, the maintenance of justice and quietnes: which may right wel stand with the ferventnes of charity, as the Scripture testifieth. "Non oderis fratrem tuum in corde tuo, sed publicè argue eum, ne habeas super illo peccatum." Levit. 19. So that this may stand with charity, and also the forgiveness that Christ requireth of every

one of us.

And yet in this doing, I must forgive him with al my heart, as much as lyes in mee; I must be sorry, that sin should have so much rule in him; I must pray to God to give him repentance for his misdeeds; I must desire God, that for Christs sake he wil not impute the sin unto him, being truly repentant, and so to strengthen him in grace, that he fal not again so dangerously. I think I were no true Christen man, if I should not thus do. And what other thing is this, than as much as lyeth in me, with al my heart to remit the trespas? But I may by the lawes require al that is due unto me by right. And as for the punishment and correction, it is not in my power to enterprize therin: but that only belongeth to the superior powers, to whom, if the grievousnes of the cause shal require by the commandment, which willeth us to take away the evil from among us, we ought to shew the offences, and complain thereof. For he would not that we should take away the evil,