Second, that although all images, be they engraven, painted, or wrought in arras, or in any other wise made, be so prohibited that they may neither be bowed down unto ne worshipped P, (forasmuch as they be the works of man’s hand only,) yet they be not so prohibited, but that “^5 God they may be had and set up 4in churches, so it be for none other purpose but only Aon m mn to the intent that we (in beholding and looking upon them, as in certain books, and seeing represented in them the manifold examples of virtues, which were in the saints, represented by the said images) may the rather be provoked, kindled, and stirred to yield thanks to our Lord, and to praise him in his said saints, and to remember and lament our sins and offences, and to pray God that we may have grace to follow their goodness and holy living. As for an example. The image of our Saviour, as an open book, hangeth on the cross in the rood, or is painted in cloths, walls, or windows, to the intent that beside the examples of virtues which we may learn at Christ, we may be also many ways provoked to remember his painful and cruel passion, and also to consider ourselves, when we behold the said image, and to condemn and abhor our sin, which was the cause of his so cruel death, and thereby to profess that we will no more sin: and furthermore, considering what high charity was in him that would die for us his enemies, and what great dangers we have escaped, and what high benefits we receive by his redemption, we may be provoked in all our distresses and troubles to run for comfort unto him. All these lessons, with many more, we may learn in this book of the rood, if we will entirely and earnestly look upon it. And as the δ be brought to our remembrance by the book of the rood, if we life of our Saviour Christ is represented by this περ, abi GN AL i pU MM A and image, even so the lives of the holy saints which followed him be represented unto us by their images. And therefore the said images may well be set up in churches, to be as books for unlearned people, to learn therein examples of humility, charity, patience, temperance, contempt of the world, the flesh, and the devil, and to learn example of all other virtues, and for the other causes above rehearsed. For which causes only images r be to be set in the. churches, and not for any honour to be done unto them. For although we use to cense the me said images, and to kneel before them, and to offer unto them, and to kiss their feet, and such other things; yet we must know and understand, that such things be not nor ought to be done to the images self, but only to God, and in his honour, or in the honour of the holy saint or saints which be represented by the said images.
liv. “Which thing nevertheless, if the common people.” I marvel why these words should be stricken out, seeing that it is contrary to the scripture to have any such images of the Father of heaven, as St Austin saith, and they be suffered only for the infirmity of the people, as we have declared. St Austin saith, in his book “De fide οὐ Symbolo,” cap. 7. “Tale [enim] simulacrum. Deo nofas est Christiano in. templo collocare’.” And likewise he and many of the most ancient authors do say in many other places”. Inst. p.138. The right use of the name of God, and the outward honour of the same, standeth chiefly in these things following, that is to say, in the constant confession of his name, in the right invocation of the same, in giving of due thanks unto God, as well in prosperity as in adversity, 5 and in avowing sand in the preaching and teaching of his word. and sticking to Inst. p. 139. And wet must also preach the word of God truly and,,.;
priests and bishops. ἵν. purely, and set forth the name of God unto other, and reprove all false according 10 his vocation aud and erroneous doctrine and heresies. For although priests and bishops knowledge only be specially called and deputed as public ministers of God’s word, and order yet every christian man is bound particularly” to teach his family, and.} δ. ae αν mech as VI gon Hath such as be under his governanee within his house, when time and place their eld pint pem S D virtue to requireth y. be exercised instead of it.
lv. “Priests and bishops.” If these words be added, then this sentence joineth not well with the sentence following. And if any man be offended with this word ’ preach,” then if it be put out, and this word teach” put in the stead thereof after this sort, and we must also teach,” then do both the sentences run in a good composition together, so that no man can be offended”.
[[^ Nec. Doctr. p. 300.] p. 63. Ed. Paris. 1636.]]
[7 August. De fide et symb. cap. vii. Tom. III. [? See Nec. Doctr. p. 299.] [? Ibid. p. 303.]
Inst. p. 140. Item, That they also do take the name of God in vain, which swear to do that thing which they intended not to do; or swear to forbear that which they intended not to forbear; or swear to do any thing, which to do is unlawful; or swear to leave undone any thing, which to omit or leave undone » is not right Ὁ Ὁ is unlawful. And such as so swear to do things unlawful, not only offend in such swearing, nor reasonable ut also they much more offend, if they perform the thing that they do swear. Item, ‘That they also break this commandment, which swear to do or to observe any thing which to do and observe they know not whether it be lawful or unlawful; or that make any oath contrary to their a and toucheth not lawful oath or promise made before, so long as their former oath or promise standeth their prince. Wi — im strength, Ibid. Priests and ministers of Christ’s church do also break this commandment, if, in the administration of the sacraments, they yield not the whole efficacy, virtue, and grace thereof to our Lord, as the very author of the same; but ascribe the said efficacy, virtue, and grace, or any part thereof, to themselves: or if any of vwordslongingto the them do use any? of the sacraments to any conjurations, or any other strange practice, consecration Ἐν. contrary to that holy use for the which they be ordained.
lvi. And toucheth not their prince.” Methinketh this clause need not to be added, or rather, that it is ποὺ true; for a latter oath may be made touching the prince, contrary to the former lawful oath, and yet good: as when the first by the king’s laws continueth no longer in his strength’.
lvi.^ Words belonging to the consecration.” We say not “the words of the consecration” of any of the sacraments, saving only of the sacrament of the altar. C40 thai τοῦ estecm nol Inst. p. 141. Nevertheless, to pray to saints to be intercessors with us and for nor worship them not, as us to our Lord for our suits which we make to him, and for such things as we up Basi, ie can obtain of none but of him, so that we make no invocation of them, is same$, lawful, and allowed by the catholic church. ἃ the right understanding Inst. p. 142. Notwithstanding it is not necessary to alter the common speech or meaning that ought to be which is used, nor there is any error therein; so that the sentence or meaning conceived of. Avi. thereof be well and truly understanded, that is to say, that the said altars and churches be not dedicated to any saint, but to God only, and of the saints but a memorial, to put us in remembrance of them, that we may follow their example and living.
lvii. “The right understanding.” In the book it is evident that it was reasoned, whether it were necessary to alter the common speech which is used, and seemeth not to agree with the truth of God’s word, as it is there confessed it doth not, except it be better understand than it appeareth to sound. And that it is meant of the alteration of the speech, the words following do shew; sc. “that is used, nor is there any error therein, so that the sentence and meaning thereof be well and truly understand:” now these words, “therein and thereof,” cannot be referred to that is added, for then the sentence were thus: There is no error in the right understanding and meaning, &c. so that the sentence of the right understanding and meaning be well understanded.”
Inst. pp. 142,8. As St. Austin saith, All the other nine commandments be moral commandments, and belonged not only to the Jews, and all the other people of the world, in the time of the old testament, but s pet i also to all christian people in the new testament. But this precept of sabbath, as con- Cun ne” cerning rest from bodily labour the seventh day, pertained only unto the Jews in the old testament, before the coming of Christ, andí not to us christian people in the new testament,
Inst. p. 143. Make thy will to be wrought in us, that from our own corrupt will we may rest and cease. these that follow, as And for this purpose God hath ordained & that we should fast, watch, and labour; remedies, that is to say, to the end that by these hremedies we might mortify and kill the evil and h and such others sensual desires of the flesh, and attain this spiritual rest and quietness, which is
signified and figured in this commandment
Inst p 145 And they that can read may be well occupied upon the holy day, if they read unto i such as they have other! such good works which may be unto them instead of a sermon. For all things care of. lviii that edify man’s soul in our Lord God be good and wholesome sermons,
[[! See Nec. Doctr p 304] servamus.Observare tamen diem sabbati non ad [3 Two Annotations are numbered (lvi.) in the literam jubemur, secundum otium ab opere corporali,]
[original manuscript. Though probably a mistake, sicutobservant Judi: et ipsa eorum observatio quia]
[it has been retained to avoid confusion in reference.] ita precepta est, nisi aliam quandum spiritalem re- [? See Nec. Doctr. P 305.]! quiem significet, ridenda judicata. August. Epist. [ The following is perhaps the passage in- cxix. ad Januar. cap. xii. Tom. II. p. 217. Ed.]
[tended: Cetera tamen ibi precepta proprie, sicut Paris. 1635.]]
[precepta sunt, sine ulla figurata significatione ob-]
mE lviii. Such as they have charge of.” The words of the print import no more, but that those which can read may be well occupied to read good works to others which cannot read; and then if these words should be added, “such as they have charge of,” it might seem that no man were well occupied to read good works, but the father to the children, the master to his servants, the parson to his own parishioners, and such like. But I think surely, that he that can read may be well occupied, if he read some part of scripture unto all them which cannot read; not as taking the office of a priest or bishop upon him, except he be called thereunto, but of charity moved, as he shall see necessity, time, and opportunity. Whereof St Paul saith, Verbum Christi habitet. in vobis abundanter in omni sapientia; docete et monete. vos in vicem.
Ibid. For notwithstanding all that is afore spoken, it is not meant but that in time of necessity we may upon the holy «day give ourselves to labour, as for saving of our corn and «gmat we neglect not cattle, when it is in danger, or likely to be destroyed, if remedy be not had in time. mass and even-song. lix. lix. “So that we neglect not mass and even-song.” As well there might be added, “matins. And so it signifieth, that whatsoever necessity happeneth upon the holy day, we must so apply ourselves to such urgent business, that mass, matins, and even-song, may not be omitted; and yet matins and even-song be wholly of man’s tradition and ordinance, and mass also almost altogether, as it is now used; and these things were not understand in this commandment, which were made and ordained sithence the commandments were given. And the law in his most rigour doth permit otherwise, namely, to the husbandman, cooks, bakers, mariners, fishers, and such other, which, laying aside all such service, must take the time as it cometh.
Inst. pp. 145, 6. Against this commandment generally do offend all they, which will not cease and rest from their own carnal wills and pleasure, that God may work in them after his pleasure and will.
Jtem, All they, which, having no lawful impediment, do not give themselves upon the holy day to hear the word of God, to remember the benefits of God, to give thanks for the same, to pray, and to exercise such other holy works as be appointed for the same; but (as commonly is used) pass the time 1 q5 break this comeither in idleness, in gluttony, in riot, or in plays, or other vain and idle pastime!. mandment. Inst. p. 147. “Therefore concerning such ceremonies of the church, we think it —. fos Hen Been dox. convenient, that all bishops and preachers shall instruct and teach the people com- tuted by our forefuthe, s mitted unto their spiritual charge, that although the said ceremonies have no power potionem to Christ’s to remit sin, yet they be very expedient things to stir and cause us to lift up our minds unto God, and to put us in continual remembrance of those spiritual things which be signified by them. [Inst. pp. 147, 8.] Therefore they be not to be contemned,,, Tong 6$ it shall be seen 1o the head vutevg and and cast away, but be to be used and continued as things good Sop m of the church or churches convenient and laudable for the purposes abovesaid n. tha tm observed ana epit
The declaration of the fifth Commandment
[Inst. p. 148.] As touching the fifth Commandment, we think it convenient, that all bishops and preachers shall instruct and teach the people committed to their spiritual charge, first, that by this word father is understanded here, not only the natural father and mother which did carnally beget us and brought us up, but also the spiritual father, (Ix.) by whom we be spiritually regenerated and nourished in Christ; and all other governors and rulers, under whom we be nourished and brought up, or ordered and guided. And although this commandment make express mention only of the children or inferiors to their parents and superiors, yet in the same is also understanded and comprised the office and duty of the parents and superiors again unto their children and inferiors.
Ix. “Also the spiritual father, by whom.” Methinketh this might well remain, that the preachers of God’s word might be the better esteemed and had in reputation: neither should it be so done. without example of good authority to be followed, seeing that St Paul looked so to be reputed of the Corinthians, yea, and rebuked them as unkind children, in that they had more regard of other which were but their school. masters, than of him which was their father, that is, did first beget them unto Christ by preaching the word of God unto them: as he saith, 1 Cor. iv. Si decem millia pedagogorum habeatis in Christo, at non multos. patres. Nam in Christo Jesu per evangelium ego vos genui. And now also they that preaching the word of God do
[[^ See Nec. Doctr. p. 308.] - [^ Ibid, p. 309.] [7 Ibid. p. 310. [^ Ibid. p. 311.]]
teach us in our youth the principles of our faith, seem to supply the same room, and may be right well called our spiritual fathers’.
Inst. p. 149. And, if any man have a stubborn (Ixi.) and a disobedient son, which will not hear the voice of his father and mother, and for correction will not amend and follow them; then shall his father and mother take him, and bring him to the judges of the city, and say, This our son is stubborn and disobedient, and despiseth our monitions, and is a rioter and a drunkard. “Then shall all the people stone him to death; and thou shalt put away the evil from thee, that all Israel may hear thereof, and be for afraid. And ^in the book of Exody it is also written, He that striketh his father or mother, he shall be put to death.
Iii. “If any man have a stubborn,” &c. Of all the precepts there rehearsed, none ought rather to stand than this; for none of them doth express so largely the form of the punishment of an inobedient child, and for what offences against the father he should in such wise be punished, than this doth which is stricken out?.
children of duty do owe unto their natural fathers
Item, That these spiritual fathers be appointed by God to minister his sacraments unto them, to ond? bring them up, and to feed them with the word of God, rand to teach them his gospel 7 and scripture, and by the same to govern, to conduct, and to lead them in the straight way to the Father in heaven everlasting.
Item, ‘That our Saviour Christ, in the gospel, maketh mention as well of the obedience as also of the corporal sustenance which all christian people do owe unto their spiritual fathers. Of the obedience he saith, That whosoever receiveth you receiveth me. And in another place he saith, He that heareth you heareth me; and he that despiseth you despiseth me. And in another place he saith, Whatsoever they bid you do, do it. And St Paul saith, Obey your prelates, and give place unto them: for theys have Pe a ES charge and care for your souls, as they which must give an account therefore, that they may do it with joy and not with grief; that is to say, that they may gladly and with much t and yetnever- comfort do their cure and charge, when they do perceive that the people be obedient to phelcss they U their teaching: like as on the contrariwise they have little joy or pleasure to do it, when
they find the people disobedient and repugnantt
And for the sustenance of their living, which is comprised in this word honour, (as before is declared,) Christ saith in the gospel, The workman is worthy his wages. And St Paul saith, Who goeth on warfare upon his own stipend? And who planteth the vine, and eateth no part of the fruit? And who feedeth the flock, and eateth no part of the milk? And after followeth, Even so hath the Lord ordained, that they which preach the gospel should live of the gospel. And therefore in another place it is written, Priests or ancients that rule well be worthy of double honour, specially they that labour in the ministration of the word of God, and his doctrine. In which place the apostle meaneth by double honour, not only the reverence which is due unto the spiritual fathers, (as is aforesaid,) but also that all christian people be bound to wif they have Minister, find, and give unto their spiritual fathers sufficiency of all things necessary and requiit none other site, as well for their sustenance and finding, as for the quiet and commodious exercising and id executing of their said office, Fourthly, we think it convenient, that all bishops and preachers shall instruct and teach the people committed unto their spiritual charge, that this commandment also containeth the honour and obedience which subjects owe unto their princes, and also the office of princes towards their subjects. For scripture taketh princes to be, as it were, fathers and nourices to their subjects. And by scripture it appeareth, that it appertaineth unto the office of princes to see that the right religion μά true doctrine of Christ may be maintained and taught; and that their subjects may be well ruled and governed by good and just laws; and to provide Shay ding and care for them, (Ixiii.) that all things necessary for them may be plenteous; and that him thereto; the people and common weal may increase; and to defend them from oppression and invavy or cause to sion, as well within the realm as without; and to see that justice be ministered unto them Be ward indifferently; and to hear benignly all their complaints; and to shew towards them (although ignorantly:
they? offend) fatherly pity
lxi. “A certain reverence and credit thereto,” &c. It seemeth that St Paul required as much obsequy as was to be shewed to the natural father, in the place above mentioned, and rather it may seem to reason, that more should be shewed; forsomuch as the regeneration, which is towards God and to everlasting life, far passeth the first generation, which is to a damnable state and endless punishment.
Ixiii. “To provide and care for them.” It may right well appear that St Paul affirmeth this point, specially to be required in all such as have governance over other, in these words that he saith, Rom. xii. Qui preest in solicitudine presit.
! Cranmer’s attempt to preserve the paragraph [? Ibid. p. 318.
[failed. Nec. Doctr. p. 311.] [^ Cranmer preserved the substance of this]
[[? See Nec. Doctr. p. 312.] clause. Nec. Doctr. p. 315.]]
Inst.p.158. No man may kill, or use such bodily coercion, but only princes, and they, inferior rulers which have authority from princes, Ne the said princes? ne any for them, may do the or.Ixiv. — same, but by and according to the just order of their laws». band ordinances Ixiv. “Inferior rulers.” Princes must also do all things with justice, which otherwise cannot be known, than by their laws and ordinances institute for the ministration thereof: and when princes give pardons, placards, protections, and licences, contrary to the common order of their laws, yet that also is done by the law, so that it be never done against justice and equity between party and party. And moreover it is not amply spoken that the inferior rulers should do nothing, but by the order of their laws: for the laws be not theirs, but the princes, instead of whom they do minister the same justice, that he would do himself by the common order of his laws, if it should happen him to take the judgment thereof in his own hands.
Inst. p. 163. They also that do nourish, stir up, and provoke themselves or any other to carnal lusts and pleasures of the body, ^by uncleanly and wanton words, tales, songs, sights, touchings,,,
si.: ο by uncleanly gay and wanton apparel, and lascivious decking of themselves, or any such other wanton sights and wan. behaviour and enticement; and also all those which procure any such act, or that minister ton words Ixy house, licence, or place thereto; and all counsellors, helpers, and consenters to the same, do oft procuring i: $ame.lxvi. grievously offend God, and do transgress this commandment ὦ, Likewise, all they that avoid not the causes hereof so much as they conveniently «yg ofidleness, may, as € surfeiting, sloth, (Ixvii.) idleness, immoderate sleep, and company of such t if thereby they be pro- (both men and women) as be unchaste and evil disposed, be guilty of the transgression voked thereto, or cause: others. lxviii, of this commandment f.
Ixv. “And wanton words.” I think that wanton tales, unclean songs, and lascivious apparel, need to be spoken of as much as any thing else, being so much used as it is, contrary to God’s word; which commandeth us in this wise, “Let not filthy communication come from your mouth.” Ephes. iv. And as touching the prohibition of lascivious apparel, namely of women, it appeareth, 1 Tim. ii. and 1 Pet. ii.’
Ixvi. “In procuring of the same.” The whole sentence shall yet be more perfect, if it be said, “in maintenance of the same;” for they that be only consenters to such evil be not also procurers, albeit they be maintainers.
Ixvii. ’ As surfeiting, sloth.” It seemeth much better expressed before, because the chief and special causes of unchaste living were rehearsed more at large.
Ixviii. “If thereby they be provoked.” Whether they be or not provoked, they that wittingly doth accompany with such, although they keep themselves chaste, yet forsomuch as they seem to be fautors of them, they be guilty of the transgression of this commandment: for that is, even as St Paul saith, to communicate with the unfruitful works of darkness, and not to reprove them. Ephes. v. To the avoiding whereof, he would us so much to eschew the company of them that be evil, that we should neither eat nor drink with them, 1 Cor. v.
Inst. p. 172. They chiefly be transgressors of this commandment, which, by deliberation and full consent, cast their minds and studies to accomplish the concupiscence and desire which,,jmoyt due they have to obtain and get another man’s wife, child, servant, house, land, corn, cattle, Tro penacor any thing or goods that be his &. ME
And they also be transgressors of this commandment, which by envy be sorry of their neighbour’s wealth and prosperity, or be glad of their sorrow, hinderance, or adversity; and also all they which do not set their minds and studies to preserve, maintain, and defend unto their neighbours (as much as lieth in them) their wives, children, servants, houses, lands, goods, and all that is theirs. For (as before is declared) this commandment not only forbiddeth us to desire from our neighbour any thing which is his, but humiawfuit by the same we be also commanded gladly to wish and will unto him that he may quietly Tu possess and enjoy all that God hath sent him, be it never so great abundance. And this mind we ought to bear unto every man by this commandment, not only if they be our friends and lovers, but also if they be our enemies and adversaries. -
Ixix. Without due recompence.” This addition agreeth not well with the coveling of another man’s wife, wherein is no recompensation; and in the other things,
[[^ See Nec. Doctr. p. 322.] [5 In this and the three following objections Cranmer succeeded. Nec. Doctr. p. 326.]]
although recompensation be made, yet the commandment nevertheless is transgressed and broken’.
Ixx. “Here follow certain notes.” All the notes? after the commandments be clean put out, which be very good, and contain many things necessary and expedient to be known: as, the threatenings of God to the transgressors, and the promises to the observers of the same; a most brief and short content of every commandment; a declaration of the love of God and of our neighbour, what it is, and how therein all the ten commandments be comprised; the causes why the ten commandments be necessary to be known; and the transition from the ten commandments unto the Paternoster. And none of these things, meseemeth, were good to be left out. Inst. p. 178. 1. Our Father that art in heaven, thy name be hallowed. 2. Thy kingdom come unto us. 3. Thy will be done and fulfilled in earth, as it is in heaven. 4. Give us this day our daily bread. 5. And forgive us our trespasses, as we forgive them that trespass against usi And suffer not us to be led. lxxi. 6. i And lead us not into temptation, 7. But deliver us from the evil. Amen.
Ixxi. “Suffer not us to be led.” Christ taught us thus to pray, “Lead us not into temptation.” And we should not alter any word in the scripture, which wholly is ministered unto us by the Ghost of God, 2 Pet. i., although it shall appear to us in many places to signify much absurdity: but first, the scripture must be set out in God’s own words, and if there be any ambiguity, absurdity, or scruple, after it would be declared, according to the true sense thereof’. Inst. p. 182. Fifthly, that in these words, Our Father, is signified, that we ought to believe, not only that Almighty God is the common Father of all christian people, and equally and indifferently regardeth k touching the soul, and. xxii, the rich and the poor, the free and the bond, the lord and the subject; k but 1 endeavouring themselves to 8.130 that all christian people! be Christs own brethren, and the very colive according to his precepts inheritors and compartioners with him in the kingdom of heaven; and finally, m our that all christian men be brethren together, and have all one Father, which is
God Almighty
Ixxii. “Touching the soul” Christ testifeth that all that be elect shall of God be equally and indifferently regarded of him in every condition, concerning not only the soul but also the body: so that, considering the state whereunto he hath called them, he provideth meat, drink, and clothing for them, Matt. vi.: yea, and that every hair of their head is in reputation under God, and in his preservation, Matt. x., Luke xii. And although he provide more abundantly for the lords and rich men, than he doth for the subjects and poor folks, yet he no more accepteth and regardeth the rich with their riches, than he doth the poor with their poverty: but every man, as his heart is joined and affied to God, so he is accepted and regarded of God, whether he be rich or poor, free or bond. Inst. pp. 182, 3. Sixthly, by these words, which art in heaven, we be taught, that we ought to have, not » and much to Only an inward desire and a great care and study to come to that place where our heavenly covet Father is, ^» but also an inward sorrow and grief that we be so long kept from the presence of our heavenly Father, and be subject here unto so manifold cures and thoughts, to so many troubles and misery, and to so many and so grievous perils and dangers of the world, of sin, and of the devil. For like as a loving child is ever desirous to be where his father is, and if his father shall depart to any place, he will lament and be sorry, unless he may go with him, and in his absence he will mourn, and at his return he a tnudicvouy will be joyful; even so ought we desire ever to be with our heavenly Father; and to see ourselves 77” that our conversation be all withdrawn from the world, the flesh, and the devil, and be set in
heaven and heavenly things, as St Paul saith
Far Tone. they Inst. pp. 184, 5. For the devil (undoubtedly) is king over all the children of pride, that is to say, over all them that be sinners, rebels, and disobedient unto God P. Inst. p. 186. Make us that we impute not to the devil or evil men, when any adversity chanceth unto « our desert. us; but that we may attribute all unto thy godly will a, and give thee thanks therefore, post which dost ordain all such things for our weal and benefit, [! This addition was struck out according to these notes were all omitted in The Necessary Doc-Cranmer’s wish. Nec. Doctr. p. 333.] trine. [? Notwithstanding Cranmer’s renionstrance, [ See Nec. Doctr. p. 178.]
- — ]xxiii. “To ourdesert.” Verily, although we “ever deserve as much punishment as is laid upon us, and much more, yet no part of that is afflict unto us by the will of God; yea, and as touching [us,] which are so taken into his favour that through Christ we be made his children, though it seem never so grievous, it is done of his most beneficial and fatherly good-will, that he beareth towards us, which chasteth, as St Paul saith, all those that he loveth. So that of right faith we should believe, that all punishments, tribulations, and persecution, be of the sending of God; notwithstanding that to our judgment they shall seem many times and often to come only of the devil, or the wickedness of his ministers.
As when to the holy man Job, the example of all patience, so many mischances happened together;—the Sabees stole his oxen and asses; the fire, coming from above, brent up his sheep; the Chaldees drove away his camels; the hurtling wind overthrew his son’s house, wherewith all his children were slain,—who would not have thought, but that all this had come only of the devil, and of thieves and robbers, and that he had been so far out of God’s favour, that the devil had then his full power over him?. But he, being constant in the faith of God, and knowing certainly that for all this God did bear his favour towards him, wist that all this came from him, and that the devil had no power to do any such things, saving that God would even the same. He said not, the devil owed me shame; or, these wicked thieves have wrought me this woe; but referred all to God, and did acknowledge that it was wrought all at his pleasure. Whose ensample all we that be the faithful people should follow, as Austin testifieth, saying: Cuicunque aliquid accidit, dicat, Dominus dedit, Dominus abstulit. Non enim dixit Job, Dominus dedit, diabolus abstulit. Intendat ergo caritas vestra. ne forte dicatis, Hac mihi diabolus fecit: prorsus ad Deum flagellum tuum refer, quia nec. diabolus aliquid fecit, misi lle permittat. qui desuper. habet potestatem, ad penam vel ad disciplinam. In Psalm. xxxi. and xxxii.”
Likewise, when Samei did curse king David, and said, Come forth, thou bloodsupper, Baal’s man, usurper of another man’s kingdom: God hath acquitted thee, and given thy. kingdom to Absalom thy son; behold, thou art wrapt in mischief, as thou wast desirous of blood-shedding:” who would have thought other, but that this malediction had come to so blessed a prince even from the devil? But this chosen person.of God, king David, knowing and believing that God had not withdrawn his favour from him, wist it was much otherwise; and said unto Abisai, who for this railing and cursing of the king would have cut off Samers head, Suffer him to curse, for the Lord hath commanded him to curse:” and after it followeth, Suffer him to curse, according to the precept of the Lord. It may hap, that God would thus look upon mine affliction, and give me goodness for the cursing this day.” In this it is evident that David denied [not] this grievous temptation to come of God, at his will and commandment, all for the best, and to the provocation of the greater favour of God, in case for his sake which sent it he could suffer it patiently. He ascribeth this to the will of God and to his power, without whom Pilate could not have given sentence of condemnation against Christ, as the gospel testifieth.
We then should evermore, when any adversity cometh, knowledge therein God’s power, and think it is also of his sending; as Austin in divers places giveth us counsel, saying: Quicquid acciderit justo, voluntati divine deputat, non potestati inimici. Seevire iste potest ut feriat; ferire autem, si ille noluerit, non potest. In Psalm. xxxvi. And again he saith, Quantum diabolus accipit potestatis, tantum. ego patior; non ergo ab illo patior, sed ab eo qui potestatem, dedit. In Psalm. ciii.
Ibid. For the better understanding of this third petition, we think it convenient, that all bishops and preachers shall instruct and teach the people committed unto their spiritual charge, how that by the occasion and ever sith the disobedience and sin of our first father Adam the will of man hath been so corrupted with [ See Nec. Doctr. p. 341.] “Dominus dedit et Dominus abstulit.” Id. in [ August. in Psalm. xxxi. Tom. VIII. p. 82. Psalm. xxxii. Tom. VIII. p. 88.]
[Ed. Paris. 1635.— Ideo. bene eruditus ipse Job non [6 Id. in Psalm. xxxvi. et ciii. Tom. VIII. pp.]
[ait, Dominus dedit et diabolus abstulit: sed, 116, 497.]]
r as only of Original sin, that we be all utterly inclined to disobey the will and precepts of God, and so ourselves. 1xxiv. to love ourselves and our own wills, that without a special grace and a singular inspiration of God, we cannot heartily love neither God nor man, but in respect to ourselves, as we may have benefit and commodity by them.
Ixxiv. “As only of ourself.” It need not to be added, for it followeth by and by after, Without a special grace and a singular inspiration of God;” which is all one with this, “As only of ourself.” And if these words be added to signify, that by the common influence of grace given generally we have inclination to obey the will and precepts of God; so much the Pelagians will grant unto us. And then also it will not agree with that followeth, that without a special grace and singular inspiration we cannot love God nor man, but in respect to ourselves. And moreover when [we] have received the special grace and singular inspiration of God, and even the Holy Ghost himself, yet our own carnal inclination is still unto evil, as St Paul saith: Caro pugnat adversus spiritum, et spiritus. adversus carnem. Et, Condelector lege Dei secundum. interiorem hominem; habeo autem aliam legem in membris meis repugnantem legi mentis mec, et captivantem me in lege peccati, qua est in membris meis!. Inst. p. 187. Like as corn, though it be never so clean winnowed and purged from chaff, yet if it be sown, the young seed is full of chaff again, until it be winnowed and made clean: even so be the children s grace and Porn full of chaff and corruption of original sin, until that by baptism in the blood of our mercy Saviour Jesu Christ they be washed and purged, as their parents were.
Inst. pp. 188, 9. And to them, to whom thou dost vouchsafe to give more than their own portion necessary t wife and fa. for their! vocation and degree, give thy grace, that they may be thy diligent and true dispenmily. lxxv. sators and stewards, to distribute that they have over and above that is necessary, considering their estate and degree, to them that have need of it. For so, good Lord, thou dost provide for thy poor α But one thing herein is to be noted, People that have nothing, by them which have of thy gift sufficient to ha there be “any folk “o dad relieve themselves and other”. And give also thy grace to us, that we sloughtfully ἢ he um af ory d have not too much solicitude and care for these transitory and unstable bour for their living; truly, these be. things; but that our hearts may be fixed in things which be eternal, and none of them of whom before we spoke..: y. of; for we think it right necessary that in thy kingdom, which is everlasting. And yet moreover, good Lord, not Suck Shania he cumpetiea ty on ters only give us our necessaries, but also conserve that thou dost give us, and bodily labour, thinking it small charity cause that it may come to our use, and by us to the poor people, for whom fo bestow otherwise alis on them by us thou hast provided. Give us grace, that we may be fed and nourished with all the life of Christ, that is to say, both his words and works; and that they may be to us an effectual example and spectacle of all virtues. Grant that all they that preach thy word may profitably and godly x it to the ho- preach thee and thy Son Jesu Christ through all the world; and that all we which hear Hour of thee n thy word preached may so be fed therewith, that not only we may outwardly receive the same, Christ. but also digest it within our hearts; and that it may so work and feed every part of us, that
it may appear in all the acts and deeds of our life
Ixxv. “Wife and family.” These words make the sentence very obscure, and no perfect English, and they be put of no necessity, for they be contained sufficiently in the words following immediately, viz. Necessary for their vocation and degree;” which no man, I think, will take otherwise than such a portion, as is enough, not only for himself, but also for his wife and family and other which appertain to his charge and provision. Inst. p. 191. As the husbandman tilleth and soweth his ground, weedeth it, and keepeth it from destroying, and yet he prayeth to God for the increase, and putteth all his trust in him to send him more or less at his pleasure; even so, besides our own diligence, policy, labour, and travail, we must also pray daily to God to send us sufficient; and we must take thankfully at his hands all that is sent; and be no y than needeth further careful, but put our whole confidence and trust in him. PM n you, the ways justly Inst. p. 192. But seek you first the kingdom of God and his righteousness, νιν XO t XY. and then God shall cast all these things unto youz. These be the words of Christ, full of good and comfortable lessons, that we should not care ne set our hearts too much upon these worldly things, ne care so much for to-morrow, that we shall seem to mistrust And also here is a thing greatly to be noted in comfort of 9U Lord; and that we should sequester this care from the true labouring man: for surely, be he craftsman, be us, and seek for the kingdom of God, and employ oura RR RE ἔπει gaps de aisi dpi selves wholly to the getting thereof: and then he maketh and they that do contrary shall be in jeopardy of dam- a comfortable promise that we shall not lack things nalion. lxxvii.
necessary for us
[[ See Nec. Doctr. p 340.] but as there is some doubt respecting the words,]
[[^ “The craft of begging slothfully” seems to the orthography of the original manuscript has been]
[bethe subject of Henry VIII.’s animadversion here; preserved.]
- — Ixxvi. “And teach us the ways justly and truly to live.” We may not add in such wise to the scripture, as no man that can read it can judge other, but that it is some part of the promise made there by Christ. For besides that the text will give it, also it followeth immediately: “These be the words of Christ.” Now we may not so boldly make promises of God’s behalf. Si enim verum sit illud Pauli, Hominis testamentum, uli semel probatum sit, nemo rejicit, aut addit ei aliquid; quanto magis testimoniis et testamento Dei altissimi nihil est addendum. vel. detrahendum!
Ixxvii. “Also here is a thing greatly to be noted.” This is a good saying, but it seemeth not spoken in his place; for in the words of Christ, whereof is here spoken, is no mention made of the true labouring man, or that he should be certain of his salvation. [Inst. pp. 192,8.] Fourthly, that by this bread, which our Saviour teacheth us to ask in this petition, is principally meant the word of God, which is the spiritual bread that feedeth the soul. For as the body is nourished, brought up, groweth, and feedeth with bread and meat; so needeth the soul, even from our youth, to be nourished and brought up with the word of God, and to be fed daily (Ixxviii.) with it. And like as the body will faint and decay, if it be not from time to time relieved and refreshed with bodily sustenance; even so the soul waxeth feeble and weak towards God, unless the same be continually cherished, refreshed, and kept up with the word of God, according to the saying of Christ, A man liveth not with meat only, but by every word that proceedeth from the mouth of God.
Ixxviii. Daily.” The scripture would, that those that be the blessed sort of God, should at all times and at all hours call to remembrance the comfortable words of God. Ut meditetur, as David saith, in lege Domini die ac mocte. Like as God also requireth by manifest commandment, where as Moses in his behalf said these words: “That now here I command thee, print them in thy heart, tell them to thy children, muse of them sitting in thy house, walking in thy journey, lying down and uprising: clasp them in thy hand for a memorial, make them to stir before thine eyes, and write them in the posts and doors of thy house.” Deut. vi. This commandment of God requireth that at all times and in all places we should be mindful of his words, yea, daily and hourly 5.”
Inst. p. 193. Our heavenly Father, 1o, we wretched sinners, knowledging and a, most humbly confessing unto thee, our most merciful Father, the great and manifold sins wherewith beseech thee, that our conscience is continually cumbered, and having none other refuge but unto thy mercy, we most humbly beseech thee, bcomfort our conscience both now and in the hour of our death, which is νυ pat thou now abashed and ashamed to look upon our sin and iniquity. wouldest.
Inst. p.194. Judge us not after the accusation of the devil, and our wretched con- weak sciences, neither hear the voice of our enemies, which accuse us day and night before thee. But like as we forgive? them heartily which trespass against us, even so we beseech thee forgive us the ἃ o5» ἰο. manifold sins, whereby from our youth we have provoked thy displeasure and wrath against lxxix. = us, and daily do provoke it, by doing that is evil, and omitting that is good. And so wash our away sins daily more and more.
[Inst. pp. 194, 5.] We cannot otherwise trust or look for any forgiveness or remission of — r5 rr riot our trespasses at thy hands, unless we shall, according to thy commandment,f forgive all in ws to them? that have trespassed in any wise against us. rin deort
For the better understanding of this fifth petition, we think it convenient, that all bishops and preachers shall instruct and teach the people committed ^ unto their spiritual charge, that ἡ pin in spiritual cure no man ought to glory in himself, as though he were innocent, and without sin; are committed to them, but rather that every good christian man (without exception) ought to knowledge himself to be a sinner, and that he hath need to ask forgiveness of God for his sins, and to require him of his mercy. For doubtless he daily committeth sin, which is commanded daily to ask remission of his sins. And St John saith in his Epistle, If we say that we be without sin, we deceive ourselves, and truth is not in us.
Second, that! God will not forgive us our sins, but upon condition that ay this prayer and petiwe shall likewise forgive all them which trespass against us;! and that not in: k ibi qus God in tongue only, but also in our hearts, And that this is a certain sure law and decree 1and that it is Christ’s in-
[[? See Nec. Doctr. p. 344.] [^ “Daily” was omitted in spite of Cranmer. [^ This good saying” kept its place, Nec. Nec. Doctr. p. 345.]]
[Doctr. p. 344.]]
tentand mind to have us do Ὁ 900, Christ declareth in sundry places of the gospel For, first, by express 80, appeareta in many places words Christ saith, If you forgive men their offences done against you, your acri punt heavenly Father will forgive you your offences, And if you will not forgive them that offend you, be you assured your Father will not forgive you your offences.
Ixxix.!Ought to forgive.” Christ taught us not here in this petition to pray unto our Father, that he should forgive us, as we “ought” to forgive other: meaning thereby, that unless we forgive other in deed,” our prayer is frustrate and made in vain. And to certify us, that he meant so thereby, immediately after the Pater-noster, to leave us out of all doubt what he meant by this petition, he saith: Si dimiseritis hominibus peccata eorum, Pater vester colestis dimittet. vobis peccata vestra. Si autem non dimiseritis hominibus, nec Pater vester. dimittet vobis peccata. vestra?.
Inst. pp. 196-8. Thus it appeareth plainly, that if we will be forgiven, if we will escape everlasting dammeradivote and take quay til-rancour, malice, 30D, We must πὶ Ὁ heartily forgive those which-have trespassed and will to revenge out of our heart, and commit and offended against us. No man can offend us so much as we GE pr idi he ipi) s doing Sunray to offend God; and yet he is alway ready to forgive us. What ingratitude is it then, what hardness of heart, what cruelness is in us, if we for his sake will not forgive one another! There is none offence great that man doth to man, if it be compared to our offences against God. And therefore we may be well accounted to have little respect and consideration unto our own benefit, if we will not remit and forgive small faults done unto us, that we may have pardon and forgiveness of so many thousands of great offences which we have committed against God. And if any peradventure will think it to be a hard thing to suffer and forgive his enemy, which in word and deed hath done him many displeasures; let him consider again, how many hard storms our Saviour Christ suffered and abode for us. What were we, when he gave his most precious life and blood for us, but horrible sinners, and his enemies? How meekly took he for our sake all rebukes, mocks, binding, beating, crowning with thorn, and the most opprobrious death! (Ixxx.) Why do we boast us to be christian men, if we care not for Christ, of whom we be so named, if we endeavour not ourselves to take example at him? We be not worthy to have the name of the members, if we follow not the Head. And if any will say that his enemy is not worthy to be forgiven, let him consider and think that no more is he worthy to have forgiveness of God. And by what equity or justice can we require that God should be merciful unto us, if we will shew no mercy, but extremity, unto our neighbour and brother? 15 it a great matter for one sinner to forgive another, seeing that Christ forgave them that crucified him? And although thy enemy be not worthy to be forgiven, yet we be worthy to forgive: and Christ is worthy, that for his sake we should forgive. But surely it is above our frail and corrupt nature to love our enemies that do hate us, and to forgive them that do hurt and offend us. Thus to do is a greater grace than can come of ourselves. Therefore our Saviour Christ teacheth us to ask this heavenly gift of our heavenly Father, that we may forgive our enemies, and that he will forgive us our trespasses, even so as we forgive them that trespass against us.
Thirdly, that to forgive our brother his default is to pray to our Lord that he will forgive him, and will not impute his offence to him; and to wish to him the same grace and glory that we desire unto ourselves; P aad 5 and in no case to annoy him, but when occasion shall come, to help him, as we be bound
to help our christian brother
Fourthly, that none enemy can wish or desire more hurt unto us than we desire unto our own selves, when we offer unto God this fifth petition, if we will not remit and forgive our displeasure unto them which offend us. For what enemy was ever so malicious, or so far from all grace and humanity, that would desire and daily pray to God to send unto his enemy eternal damnation, and that God should withdraw his mercy from him for ever? And surely in this petition we ask continually these things of God for ourselves, if we will be merciless towards our enemies, and will not forgive them their trespasses. For none otherwise we do ask forgiveness of God, but upon this condition, that we shall forgive them which trespass against us. And in ease we do not fulfil this condition, then we pray unto God that he shall never shew mercy unto us, nor never forgive us our sins, but suffer us to be damned perpetually.
Ixxx. “Why do we boast us to be christian men? Why these words should be stricken out I cannot tell, seeing that St Paul, as concerning our imitation of Christ even in the same point, speaketh the same words in effect, saying, Forgive you one another, if any of you have a grief against another; as the Lord hath forgiven you, even so do you.” Col. iii. And as touching that reason that followeth, which
[[! The opinions of Henry VIII. which induced prayer at all; but took our Lady’s Psalter in hand,]
[him to propose an alteration, seem to have been and such fooleries; thinking they might then do]
[similar to those whom Latimer speaks of, who, unto their neighbour a foul turn with a better con-]
[when they said this petition, perceived that they science, than if they should say this petition,”]
[asked of God forgiveness, like as they themselves Latimer, Sixth Sermon on the Lord’s Prayer, pp.]
[forgive their neighbours; and again perceiving them- 425, 6. Park. Soc. Ed. 1844.]]
[selves so unapt to forgive their neighbours’ faults, [2 See Nec. Doctr. pp. 346, 7.]]
[came to that point, that they would not say this [? Ibid. p. 347.]]
às also stricken out, that is, that we may not think to have forgiveness of God, if we should shew extremity to our neighbour, the scripture testifieth that to look for that, it were unreasonable; saying, Qui vindicari vult, a Domino inveniet. vindictam, et τ peccata. illius. servans servabit. Dimitte proximo tuo nocent. te, et tunc deprecanti tibi peccata solventur. Homo homini reservat iram, et a Deo querit medelam? In hominem similem. sibi. mon habet. misericordiam, et de peccatis suis. deprecatur? Ipse, dum caro sit, reservat. iram, et propitiationem petit a Deo? Quis orabit pro delictis illius? Prov. [ Ecclus.] xxviii.
lzaxi. “And? in case that he which hath committed the offence,” &c. This remission that is required by Christ, nothing toucheth debts that ought to be paid, nor yet goods and lands unjustly withholden, that ought to be restored; but the displeasure and malice of the heart of him that injury is done unto, and an appetite to be revenged of such displeasures as be done unto him. For he that suffereth injury should be sorry in his heart, that his brother should use himself contrary to the laws and ordinances of God or of his prince: he should pray for his amendment, and not of his private power render evil for evil, nor take the sword to avenge his own quarrel; but commit the whole punishment of the trespass unto God and to his ministers, whom he hath ordained for that intent.
So doth the scripture command us, saying, “Say thou not, I will acquit this evil; but tarry the Lord, and he shall help thee.” Prov. xx. Likewise St Paul saith: Dearly beloved, avenge not yourselves one of another, but give place unto displeasure: for it is written, Leave the revenging unto me, and I will acquit it, saith the Lord.” Rom. xii. Where God biddeth us to reserve the vengeance unto him, it is not meant that the superior powers and their ministers should not meddle therewith; but that we should preserve our hearts clear from all vengeful appetites, and that we should not enterprise any part of God’s office and judgment; but commit it unto them which be God’s ministers in that behalf, as the prince is, and they that be substitute of him. For as St Paul saith, Dei minister est ultor ad iram. Rom. xiii. So that referring it to them, we refer it even to the judgment of God, which they by his authority do exercise to us: as Josophat, giving commandment to the judges, said, Videte quid facitis; non enim hominis exercetis judicium, sed Domini. 2 Chron. xix.
Now, these things well considered, these two may stand both well together; that we, as private persons, may forgive all such as have trespassed against us, with all our heart; and yet that the public ministers of God may see a redress of the same trespasses that we have forgiven. For my forgiveness concerneth only mine own person, but I cannot forgive the punishment and correction that by God’s ordinance is to be ministered by the superior powers: for insomuch as the same trespass which I do forgive, may be to the maintenance of vice, not only of the offender, but also of other taking evil example thereby, it lieth not in me to forgive the same. For so should I enterprise in the office of others, which by the ordinance of God be deputed to the same. Yea, and that such justice may be ministered to the abolishment of vice and sin, I may, yea and rather, as the cause shall require, I am bound to make relation to the superior powers of the enormities and trespasses done to me and other; and, being sorry that I should have cause so to do, seek upon the reformation of such evil-doers, not as desirous of vengeance, but of the amendment of their life. And yet I may not the more cruelly persecute the matter, because the offence is peradventure done towards me; but I ought to handleit as if it were done to any other only, for the zeal of the extirpation of sin, the maintenance of justice and quietness, which may right well stand with the ferventness of charity, as scripture testifieth: Non oderis fratrem. tuum in corde tuo, sed publice argue eum, me habeas super illo peccatum. Levit. xix.
That this may stand with charity, and also the forgiveness that Christ requires of every one of us, for and yet in this doing I must forgive him with all my heart; for as much as lieth in me, I must be sorry that sin should have so much ruled in
[[ See Nec. Doctr. p. 348.] Corrections, it appears in the Necessary Doctrire, [ Though this clause is not found in the p.249.]]
him; I must pray to God to give him repentance for his misdeeds; I must desire God, that for Christ’s sake he will not impute the sin unto him, being truly repentant, and so to strengthen him in grace, that he fall not again so dangerously. I think I were no true christian man, if I would not thus do. And what other thing is this, than, for as much as lieth in me, with all my heart to remit the trespass? But I may by the laws require all that is due unto me by right. And as for the punishment and correction, it is not my part to enterprise therein: but that only belongeth to the superior powers, to whom, if the grievousness of the cause shall require, by God’s commandment which willeth us to take away the evil from amongst us, we ought to shew the offences and complain thereof. For he would not that we should take away the evil but after a just and lawful mean, which is only by the ordinance of God to shew the same to the superior powers, that they may take an order in it according to God’s judgment and justice.
In this matter I have written much more than needeth, and nothing disallowing the three leaves added to the printed book, for I like them very well; saving that the first side is not perfect English nor much material, and therefore I think it were good to leave out the beginning of the first side, and to begin at the last end thereof, at this particle, “It is expedient that all bishops and preachers shall instruct,” &c. And where the fourth note is stricken out, I think it might well remain; for it is very good, and not repugnant to any thing written in the three leaves: and the three leaves would very conveniently and aptly follow the fourth note’.
lezzii. “Though our doings be never so good and consonant to equity.” Ie that is justified knowledgeth humbly his offences and sins, saying, as the publican did, Deus, propitius esto miki peccatori; and, as David also said, Lava me ab iniquitate mea, quia malum coram, te feci; et, Iniquitates mew supergresse sunt caput meum. And he confesseth that before his justification his doings were naught, nor consonant unto equity; and therefore this parenthesis cometh not well in this place.
lzaziii. “For the first offence of our father Adam.” No man shall be damned for the offences of Adam, but for his own proper offences, either actual or original; which original sin every man hath of his own, and is born in it, although it come from Adam.
» us 80 strong with thy fortitude, —— Inst. p. 198. Make that we may resist and fight against all temptation. iy Inst. pp. 209, 10. As touching the Ρ order and cause of our justification, we think it of the word, convenient, that all bishops and preachers shall instruct and teach the people committed unto their spiritual charge, that this word justification signifieth remission of our sins, and our acceptation or ty Christ reconciliation into the grace and favour of Godd, that is to say, our perfect renovation
in Christ
r Jem, That the chief and first mean. r Item, That sinners attain this justification by contrition and faith, whereby sinners attain the same justification, joined with charity, after such sort and manner as is before mentioned (IRV) 2003 ORI Ma Hh Sol Sows nd done and declared in the sacrament of penance. Not as though our condeserved on our behalf; for by his passion trition or faith, or any works proceeding thereof, can worthily merit p ir NM ia A ily i Or deserve to attain the said justification. For the only mercy and to be of us honoured, and esteemed our sole grace of the Father, promised freely unto us for his Son’s sake Jesu Feder and Ju fier Christ, and the merits of his blood and passion, be the only sufficient and worthy causes thereof. And yet that notwithstanding, to the attaining of the same justification, God requireth to be in us not only inward contrition, perfect faith and charity, certain hope and confidence, with all other spiritual graces and motions, which, as was said before, must necessarily concur in remission of our sins, that is to say, our justification; but also he requireth and commandeth us that, after we be justified, we must also have good works of charity and obedience towards God, in the observing and fulfilling outwardly of his laws and commandments. For although acceptation to everlasting life be conjoined with justification, yet our good works be necessarily required to the attaining of everlasting life. And we, being justified, be necessarily bound, and it is our necessary duty, to do good works, according to the saying of St Paul, We be bound not to live according to the flesh and to fleshly appetites; for if we live so, we shall undoubtedly be damned. And contrary, if we will mortify the deeds of our flesh, and live according to the Spirit, we shall
[[ The fourth note was struck out notwithstand- may be that which Cranmer thought not “much]
[ing Cranmer’s representations, Pp. 348, 9, of the material.” The remainder agrees perfectly with]
[Necessary Doctrine probably contain what was his Annotation, but is more concisely expressed.]
[written on the three leaves here spoken of. Perhaps In the 349th page occur the very words “And in]
[the paragraph from And finally.to.neighbour” case,” &c. with which he commences his remarks. ]]
be saved. For whosoever be led by the Spirit of God, they be the children of God. And Christ saith, If you will come to heaven, keep the commandments. And St Paul, speaking of evil works, saith, Whosoever commit sinful deeds shall never come to heaven. Wherefore all good christian people must understand and believe certainly, that God necessarily requireth of us to do good works commanded by him, and that not only outward and civil works, but also the inward spiritual motions and graces of the Holy Ghost, that is to say, to dread and fear God; to love God; to have firm confidence and trust in God; to invocate and call upon God; to have patience in all adversities; to hate sin; and to have certain purpose and will not to sin again; and such other like motions and virtues. For Christ saith, We must not only do outward civil good works, but we must also have these foresaid inward spiritual motions, consenting and agreeable to the law of God.
Ixxxiv. “The principal mean whereby all sinners attain this justification.” This sentence importeth, that the favour and love of the Father of heaven towards us is the mean whereby we come to his favour and love; and so should one thing be a mean to itself. And it is not the use of scripture to call any other the mean or mediator for us, but only Jésus Christ, by whom our access is to the Father; so that it is a strange thing to attribute unto the Father this word “mean,” but his love was the original and beginning of our salvation.
lezav. “And then to be contrite.” It were better to say “and to be contrite,” putting out then.”
lzxzvi. Having assured hope and confidence in Christ’s mercy, willing to enter into the perfect faith.” Ile that hath assured hope and confidence in Christ’s mercy, hath already entered into a perfect faith, and not only hath a will to enter into it. For perfect faith is nothing else but assured hope and confidence in Christ’s mercy: and after it followeth, that he shall enter into perfect faith by undoubted trust in God, in his words and promise, which also be both one thing: for these three be all one, “perfect faith;”— assured hope and confidence in Christ’s mercy,“—and undoubted trust in God, in his words and promises.”
And, for a further declaration, to know how we obtain our justification, it is expedient to consider, first, how naughty and sinful we are all, that be of Adam’s kindred; and contrariwise, what mercifulness is in God, which to all faithful and penitent sinners pardoneth all their offences for Christs sake. Of these two things no man is lightly ignorant that ever hath heard of the fall of Adam, which was to the infection of all 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 all christian men do know the same, so that every man might knowledge and undoubtedly believe the same to be true and verified, even upon himself; so that both he may humble himself to God and knowledge himself a miserable sinner not worthy to be called his son; and yet surely trust, that to him being repentant God’s mercy is ready to forgive. And he that seeth not these two things verified in himself, can take no manner of emolument and profit by knowledging and believing these things to be verified in others. But we cannot satisfy our minds [and] settle our conscience that these things are true, saving that we do evidently see that God’s word so teacheth us.
The commandments of God lay our faults before our eyes, which putteth us in fear and dread, and maketh us see the wrath of God against our sins, as St 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 sheweth 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 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 Son’s sake, Jesus Christ; who paid a sufficient ransom for our sins; whose blood 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 St Paul saith; that is to say, of such sweetness and pleasantness to the Father, that for [ cRANMER, 11.] ὃ
the same he accepteth and reputeth of like sweetness all them that the same offering doth serve for.
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