literate and illiterate, alike perceived the necessity of reform, and rejoiced at the opportunity of it; in a public Convention of the States assembled at Augsburgh the Protestant party exhibited that admirable confession of their faith, which from the name of the place, where the Diet was convened, has since received its appropriate appellation. In imitation of this example, the Reformers of our own country, with piety at least equal, with talents not inferior, and with discretion perhaps in some respects greater, not only distributed to a starving multitude the food of knowledge and understanding for the short period of their own lives, but treasured up the manna of their doctrine in the ark of the Church for perpetual conservation.

It has often been asked, with whom did the plan of our Articles originate, and to whom ought their actual composition to be attributed? After the remarks, which have been already made, I may probably be anticipated in the observation, that they are to be ascribed to Cranmer, who was not only officially deputed to the task on account of his rank and situation, but eminently qualified for it by his character and abilities (*). Indeed when interrogated on

this very point by his relentless persecutors, not long before his death, he unequivocally avowed himself to have been the author of them (3). It has nevertheless been usually conceived, that he derived much assistance from Ridley, who, as far as the paucity of his writings enables us to judge, seems to have no less excelled in perspicuity than in solidity of argument, in manliness of conception, than in energy of expression. Latimer likewise has been considered as his coadjutor in the same undertaking. That each of these respectable Bishops was consulted on the occasion appears highly probable. Ridley, if an anecdote recorded of him be accurate, expressly stated, that he both perused the production before its publication, and noted many things for it; that he thus consented to it, but that he was not the author of it (4). The venerable Latimer, who had resigned his bishopric in the reign of Henry, declining a reinstatement in it, then dwelt under the roof of the Archbishop, by whom, for his virtues and integrity, he was sincerely respected, and cordially beloved. To a Divine of this description so peculiarly circumstanced, it is impossible to suppose a design of such importance not to have been communicated,

to one who had acquired the proud title of the Apostle of England (5), who had long been the Primate's fellow-labourer in the work of reformation, and who was capable not only of improving it by his wisdom and experience, but of conferring upon it an old man's benediction. But although we allow this and even more than this; although we admit, that Cranmer held in the highest esteem the masculine mind of Ridley, and the plain but strong sense, as well as unshaken probity, of Latimer; men, who bore able testimony to the truth while in prosperity, and in adversity sealed it with their blood; yet it appears not that, from any consciousness of personal inferiority, he ever beheld them with an obsequious eye. He indeed ought alone to be considered as the real and not ostensible author of the production; although collecting the sentiments of others, yet in all cases exercising the privilege of accepting or rejecting what may have been offered to him at pleasure, and regulating his decisions by a judgment, to which all with submission bowed, which, matured by the most extensive reading, and formed upon the purest principles, his adversaries respected and his friends revered.

D

In an undertaking of this nature his active mind seems to have been engaged almost immediately after the death of Henry. Although the prospect, which had shone so - bright at one period of that Prince's reign, towards the conclusion of it became almost lost in clouds and darkness, yet upon the accession of Edward, the horizon again cleared, and the same pleasing scene opened, even more distinctly, to the view. At this favourable juncture, while remodelling and rechristianizing the language and ceremonies of public worship, he turned his attention to the formation of some permanent system of faith, which might prevent the diversity of opinion, otherwise to be apprehended. For scarcely had the idol of Papal infallibility fallen to the ground, before every man began to make a God of his own conceit, and to deem himself infallible. The Arian derided the Enthusiast, and the Enthusiast detected the Arian; while the one extolled reason above Scripture, the other disregarded both, consulting only secret voices and internal revelations. Many remained wholly, and many only in part, addicted to ancient superstitions. The depravity of human nature had been explained away by the Papist; it was now

believed to be completely ideal by the Anabaptist the assistance of divine grace had in effect been deemed useless by the former; it was now totally denied by the latter, who supported his reasoning, (if reasoning it could be called,) not like the Papist by a plausible and bewildering philosophy, but by the mere effrontery of unblushing assertion. Some of relaxed morals, without regard to sect or party, engrafted upon the doctrine of God's foreknowledge the most licentious principles, and most dissolute practice: others of stricter lives lost themselves in fruitless speculations upon the attributes and will of the unrevealed Godhead, worshipping they knew not what, and deifying the dark production of their own imagination. In order therefore to check discordance and promote unanimity of sentiment, and above all things to guard against the errors of the Church of Rome, which it was impossible to approve without hypocrisy, or even contemplate with indifference, it seemed important to establish an authoritative standard of public opinion. Something of this kind it was probably hoped might prevent the wavering Papist from taking disgust at the incongruous theories, which on