Dist. 26.

66

Spes est virtus, qua spiritualia et æterna bona sperantur."

Dist. 27.

"Caritas est dilectio, qua diligitur Deus propter se, et proximus propter Deum vel in Deo.”

Augustinus.

"Fides est credere quod non vides."

Dorbellus lib. iii. dist. 23.

"Fides acquisita præcedit charitatem, sed fides infusa non infunditur sine charitate."

66

Dist. 26.

Respectu actus desiderandi est aliqua virtus theologica. Sed illa non potest esse fides nec charitas. Quia omnis actus fidei est credere, nullum autem desiderare est credere. Et charitas est suprema virtus affectiva, et per consequens supremus amor habitualis. Amor autem amicitiæ, quo volumus Deum esse in se bonum, est simpliciter perfectior amore concupiscentiæ, quo desideramus Deum esse bonum nostrum. Ergo charitas quæ inclinat ad amandum Deum amore amicitiæ, est alia virtus ab illa, quæ inclinat ad desiderandum nobis bonum infinitum."

Eadem dist.

"Credere me justum finaliter esse salvandum, non est nisi fides applicata ad quoddam particulare: sed desiderare istud est actus spei. Et sic certitudo sperantis non est actus spei, sed præcedit ipsum."

Dist. 27.

"Ad diligendum Deum super omnia est aliqua virtus theologica inclinans; hæc autem charitas est. Et distinguitur a spe, quod actus ejus non est concupiscere amanti bonum, in quantum est commodum amantis, sed tendere in objectum secundum se, etiam si per impossibile circumscriberetur commoditas amantis."

Et mox. "Licet posset poni amicitia quædam acquisita ex actibus dilectionis divinæ inclinans ad Deum diligendum, tamen actus dilectionis non elicitur ita intensus mediante tali habitu, sicut mediante charitate ab Deo infusa, per quam etiam acceptatur a Deo humana operatio."

Dist. 31.

"Habitus charitatis manebit in patria, quia ibi erit actus ad quem inclinat, sed diligendi Deum in se."

a An Homily of the Salvation of Mankind, by only Christ our Saviour, from Sin and Death everlasting.

b Because all men be sinners and offenders against God, a [It is necessary to state briefly the grounds on which the three following Homilies, which have often been attributed to Cranmer, are here inserted among his acknowledged works.

Respecting that Of Salvation, there is the cotemporary evidence of Bishop Gardyner. In his letters to the Protector Somerset, printed in the first though not in the subsequent editions of Foxe, he repeatedly ascribes it to the Archbishop. "My lord of Canterbury,” he says, “hath "in the Homily of Salvation, taken such a matter in hand, and so "handled it, as if I were his extreme enemy, I would have wished him." And again, "As for my lord of Canterbury's Homily of Salvation, it "hath as many faults as I have been weeks in prison, which be seven." Occasionally indeed he speaks with some hesitation; but few persons will read the whole of the correspondence without being satisfied, that he fully believed this Homily not only to have been sanctioned but written by Cranmer.

The testimony of Bishop Wootten alleged by Mr. Todd, goes farther. It extends also to the two others which are here printed. The passage cited is in his Christian Manual published 1576. "What we teach "and think of Good Works, those Homilies written in our English 66 tongue of Salvation, Faith, and Works, by that light and martyr of "Christ's church Cranmer, Archbishop of Canterbury, do plainly testify " and declare."

The impression left by these authorities is much strengthened by the similarity of the abovenamed Homilies to the Archbishop's undoubted productions, not only in their general tone, but also in particular thoughts and expressions. The force of this kind of evidence cannot of course be fully estimated without familiar acquaintance with his other writings; but it may be understood in part by examining some instances of resemblance, which have been noticed as they occur. These are taken chiefly from the Annotations on the King's Book, and from the Notes on Justification now first printed from the Lambeth Library. On the whole, it is hoped that the reasons for considering Cranmer to have been the author of the three Homilies of Salvation, Faith, and Good Works, will be deemed satisfactory.

It is very probable that some others also proceeded from his pen; Dr. Wordsworth conjectures this of the second, Of the Misery of Mankind; Mr. Todd of the ninth, Against the Fear of Death; and its resemblance to the Preface to the Bible, raises a similar presumption respecting the first, An Exhortation to the Reading of Holy Scripture. But as none of these have any positive external evidence in their favour, they are not admitted into the present collection. For farther information on the subject see Foxe, first edit. 1563. pp. 742, 745, 803. Todd, Declarations of Reformers, Introd. p. xi. and Life of Cranmer, vol. II. p. 10. Strype, Cranmer, pp. 150, 175. Memorials, vol. I. p. 346. Annals, vol. I. p. 334. Burnet, Reform. vol. III. p. 358. Wordsworth, Eccles. Biogr. vol. III. p. 505.]

[b The authority followed in printing these Homilies is the first edi

and breakers of his law and commandments, therefore can no man by his own acts, works, and deeds (seem they never so good) be justified and made righteous before God: but every man of necessity is constrained to seek for another righteousness or justification, to be received at God's own hands, that is to say, the remission, pardon, and forgiveness of his sins and trespasses in such things as he hath offended. And this justification or righteousness, which we so receive by God's mercy and Christ's merits, embraced by faith, is taken, accepted, and allowed of God, for our perfect and full justification. For the more full understanding hereof, it is our parts and duty ever to remember the great mercy of God, how that (all the world being wrapped in sin by breaking of the law) God sent his only son our saviour Christ into this world, to fulfil the law for us, and by shedding of his most precious blood to make a sacrifice and satisfaction, or (as it may be called) amends to his Father for our sins, to assuage his wrath and indignation conceived against us for the same.

Christ's

oblation.

Insomuch that infants being baptized, and dying in their The effiinfancy, are by this sacrifice washed from their sins, brought cacy of to God's favour, and made his children, and inheritors of passion and his kingdom of heaven. And they which actually do sin after their baptism, when they convert and turn again to God unfeignedly, they are likewise washed by this sacrifice from their sins, in such sort, that there remaineth not any spot of sin that shall be imputed to their damnation. This is that justification or righteousness which St. Paul speaketh of, when he saith: No man is justified by the works of the Rom. iii. law, but freely by faith in Jesus Christ. And again he saith: We believe in Christ Jesu, that we be justified freely Gal. ii.

tion by Grafton, 31st July 1547, in which they are not divided into parts. As this division was made only for the convenience of public reading, there seemed to be no reason for retaining it here. The earliest edition in which it appears is that of August 1549. Pref. to Oxford edit. 1822.

The references have been revised; and the use of Italics has been regulated according to the principles observed in the rest of the publication. Some alteration also has been made in the paragraphs, to obviate the inconvenience arising from their great length.]

An objection.

by the faith of Christ, and not by the works of the law, because that no man shall be justified by the works of the law.

And although this justification be free unto us, yet it cometh not so freely to us, that there is no ransom paid therefore at all. But here may man's reason be astonied, reasoning after this fashion: If a ransom be paid for our redemption, then it is not given us freely. For a prisoner that payeth his ransom is not let go freely; for if he go freely, then he goeth without ransom: for what is it else to go freely, than to be set at liberty without payment of ranAu answer. som? This reason is satisfied by the great wisdom of God in this mystery of our redemption, who hath so tempered his justice and mercy together, that he would neither by his justice condemn us unto the perpetual captivity of the Devil and his prison of hell remediless for ever without mercy; nor by his mercy deliver us clearly, without justice, or payment of a just ransom: but with his endless mercy he joined his most upright and equal justice. His great mercy he showed unto us in delivering us from our former captivity, without requiring of any ransom to be paid, or amends to be made upon our parts, which thing by us had been impossible to be done. And whereas it lay not in us that to do, he provided a ransom for us, that was the most precious body and blood of his own most dear and best beloved son Jesu Christ, who, besides his ransom, fulfilled the law for us perfectly. And so the justice of God and his mercy did embrace together, and fulfilled the mystery of our redemption. And of this justice and mercy of God knit together, speaketh St. Paul in the third chapter to the Romans: All have offended, and have need of the glory of God; justified freely by his grace, by redemption which is in Jesu Christ, whom God hath set forth to us for a reconciler and peace-maker, through faith in his blood, to shew his righteousness. And in the tenth chapter: Christ is the end of the law, unto righteousness, to every man that Rom. viii. believeth. And in the eighth chapter: That which was impossible by the law, inasmuch as it was weak by the flesh,

Rom. iii.

Rom. x.

God sending his own son in the similitude of sinful flesh, by sin damned sin in the flesh, that the righteousness of the law might be fulfilled in us, which walk not after the flesh, but after the Spirit.

tification.

In these foresaid places, the Apostle toucheth specially Three things must three things, which must concur and go together in our go together justification. Upon God's part, his great mercy and grace; in our jusupon Christ's part, justice, that is, the satisfaction of God's justice, or price of our redemption, by the offering of his body and shedding of his blood, with fulfilling of the law perfectly and throughly; and upon our part, true and lively faith in the merits of Jesu Christ, which yet is not ours, but by God's working in us. So that in our justification, is not only God's mercy and grace, but also his justice, which the apostle calleth the justice of God; and it consisteth in paying our ransom, and fulfilling of the law and so the grace of God doth not exclude the justice of God in our justification, but only excludeth the justice of man, that is to say, the justice of our works, as to be merits of deserving our justification. And therefore St. Paul declareth here nothing upon the behalf of man concerning his justification, but only a true and lively faith, which nevertheless is the gift of God, and not man's only work without God.

to be understand that

fieth with

And yet that faith doth not exclude repentance, hope, How is it love, dread, and the fear of God, to be joined with faith in every man that is justified; but it excludeth them from the faith justioffice of justifying. So that although they be all present to-out works. gether in him that is justified, yet they justify not altogether. Nor that faith also doth not exclude the justice of our good works, necessarily to be done afterward of duty towards God; (for we are most bounden to serve God, in doing good deeds commanded by him in his holy scripture, all the days of our life ;) but it excludeth them, so that we may not do them to this intent, to be made good by doing of them. For all the good works that we can do be unperfect, and therefore not able to deserve our justification: but our justification doth come freely by the mere mercy of