justos fieri, gratia Dei per Jesum Christum Dominum nostrum, ut inveniamur in illo non habentes nostram justitiam quæ ex lege est, sed eam quæ est per fidem Christi. Quæ est ex Deo justitia in fide? Utique in fide qua credimus nobis justitiam divinitus dari, non a nobis in nobis nostris viribus fieri.”

6

meretur

"Justificati gratis per gratiam ipsius, ne fides ipsa superba sit. Nec dicat sibi, si ex fide, quomodo gratis? Quod enim fides me- Fides non retur, cur non potius redditur quam donatur? Non dicat ista justificatiohomo fidelis ; quia cum dixerit, Ut merear justificationem habeo nem. fidem :' respondetur ei: Quid habes quod non accepisti?' Cum ergo fides impetrat justificationem, (sicut unicuique Deus partitus est etiam ipsius mensuram fidei,) non gratiam Dei aliquid meriti præcedit humani, sed ipsa gratia meretur augeri, ut aucta mereatur perfici, comitante non ducente, pedissequa non prævia voluntate."

Augustinus, Enchirid. cap. 3. "Quæris quonam modo sit colendus Deus? Hic si respondero, fide, spe, charitate, colendum Deum, profecto dicturus es, brevius hoc dictum esse quam velis: ac deinde petiturus, ea tibi breviter explicari, quæ ad singula tria ista pertineant, quid credendum scilicet, quid sperandum, quid amandum sit."

Et cap. 8. "Fides est et malarum rerum et bonarum,et periturarum et præsentium et futurarum, et suarum rerum et alienarum. Spes autem non nisi bonarum rerum est, nec nisi futurarum, et ad eum pertinentium qui earum spem gerere perhibetur. Quæ cum ita sint, propter has causas distinguenda erit fides a spe, sicut vocabulo, ita et rationabili differentia. Jam de amore quid dicam, sine quo fides nihil prodest? Spes vero sine amore esse non potest.Demones credunt et contremiscunt,' nec tamen sperant vel amant; propter quod Paulus fidem quæ per dilectionem operatur approbat atque commendat, quæ utique sine spe esse non potest. Proinde nec amor sine spe est, nec sine amore spes, neque utrumque sine fide."

Cyrillus, In Joh. lib. x. cap. 15. "Sicut palmes non potest ferre fructum a semet ipso, nisi manserit in vite: sic nec vos, nisi in me manseritis.' Manifestius jam ex hoc loco discimus, sincera fide palmites justos viti fideles fieri. Sed non est minoris curæ, jugiter per charitatem, id est, mandati servationem, Christo inhærere. Non igitur sufficit ad perfectionem (id est, ad sanctifica[This note is added by Cranmer in red ink in the margin.]

с

tionem, quæ per Christum in spiritu est) in numero palmitum recipi, sed oportet ardenti charitate atque continuo immaculate Christum sequi."

"Justitia duplex est. Una, quoad

Erant

Thomas. Ad Hebr. lecto. 4. humanum judicium, Rom. x. Ignorantes Dei justitiam et suam quærentes statuere,' &c. Alia, quoad divinum, Luc. i. ambo justi ante Deum.' Illud autem per quod homo justificatur apud Deum, est fides. Rom. iii. Justitia Dei per fidem Jesus Christi.' Cujus ratio est: quia per hoc est homo justus, per quod ordinatur ad Deum. Illud autem per quod primo ordinatur in Deum, est fides. Et ideo dixit, Justus meus ex fide vivit.' Nec solum justitia per fidem, sed etiam per fidem justificatus vivit. Sicut enim per animam vivit corpus, ita anima per Deum. Unde, illud per quod primo unitur anima corpori, vivit corpus : per id quod primo unitur Deus animæ, vivit anima. Hoc autem est fides. Gal. ii. 'Quantum nunc vivo, in fide vivo Filii Dei.' Fides autem si non est formata charitate, mortua est, et ideo non vivificat animam sine charitate. Gal. v. Fides quæ per dilectionem operatur.' 1 Joh. iii. Nos scimus quod translati sumus de morte ad vitam, quum diligimus fratres.'

sicut per

ita

Hugo de Sto. Victore, tom. 3. Summa Sententiarum tract. I. cap. 2. "De fide tanquam fundamento omnium bonorum spes et charitas oriuntur, quia nihil potest sperari vel speratum amari, nisi prius credatur. Licet simul sint tempore, et non prius fides quam spes et charitas: tamen in causa fides præcedit spem et charitatem.” Ambrosius. Rom. x. f "Finis legis Christus ad salutem omni credenti:' hoc dicit, quia perfectionem legis habet, qui credit in Christum. Cum enim nullus justificaretur ex lege (quia nemo implebat legem nisi qui speraret in promisso Christo) fides posita est, quæ crederet perfectionem legis, ut omnibus pretermissis fides satisfaceret pro tota lege et prophetis."

Thomas. 1 Cor. xiii. "De fide, spe, et charitate dicitur, Ecclus. ii. Qui timetis Deum, credite in illum,' quantum ad fidem. · Qui timetis Deum, sperate in illum,' quantum ad spem. Qui timetis Deum, diligite eum,' quantum ad charitatem. Tria ergo ista manent nunc."

Magister Sententiarum, lib. iii. dist. 23.

"Fides est virtus, qua creduntur quæ non videntur."

f[Hilary the deacon and not Ambrose is supposed to have been the author of this commentary. Cave, Hist. Liter.

Dist. 26.

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."

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 Öf 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 "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.

The

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. 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.]