"Me vero meique loci et ordinis alios, qui his jam "pridem subscripsimus, quo ingenio aigéσews nota libe"retis, non video, postquam hos Articulos, quos verbo "veritatis freti approbavimus, sacræ Scripturæ et Ec"clesiæ determinationi vestra censura adversantur." p. 9.

Although delivered to the Bishops, and perhaps generally offered for subscription, they were not yet sanctioned by any public authority, as appears from the following letter of Hooper to Cecil, dated July 6, 1552: "For the love of God, cause the Articles, that "the King's Majesty spoke of, when we took our oaths, "to be set forth by his authority." Strype's Memorials of Cranmer, Append. p. 135.

Page 41, note (11).

Besides the five first of our present Articles, with others unconnected with my subject, the 9th, upon Original Sin, the 10th, upon Free Will, and the 17th, upon Predestination, were wanting. In the following note it will be seen, that some of the additional ones, introduced into the work before publication, were derived from the Augsburg Confession.

Page 42, note (12).

The first of our Articles was taken almost verbatim from the first of the Augsburg Confession.

1st Article.

"Unus est vivus et verus Deus, æternus, incorpo"reus, impartibilis, impassibilis, immensæ potentiæ, "sapientiæ, et bonitatis, creator et conservator omnium, "tum visibilium, tum invisibilium. Et in unitate hu"jus divinæ naturæ tres sunt personæ, ejusdem essen“tiæ, potentiæ, ac æternitatis, Pater, Filius, et Spiritus "Sanctus."

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Augsburg Confession.

"Videlicet, quod sit una essentia divina, quæ et appellatur et est Deus, æternus, incorporeus, imparti

"bilis, immensa potentia, sapientia, et bonitate, crea"tor et conservator omnium rerum, visibilium et invi"sibilium. Et tamen tres sunt personæ, ejusdem es"sentiæ et potentiæ, et coæternæ, Pater, Filius, et "Spiritus Sanctus."

The same likewise may be said of our second Article, except of the words, "Ab æterno a Patre genitus, verus "et æternus Deus, ac Patri consubstantialis," which were added in 1562.

2d Article.

"Filius, qui est verbum Patris in utero beatæ Virginis, "ex illius substantia naturam humanam assumpsit, ita "ut duæ naturæ, divina et humana, integre atque per"fecte in unitate personæ fuerint inseparabiliter con"junctæ, ex quibus est unus Christus, verus Deus et "verus homo, qui vere passus est, crucifixus, mortuus, "et sepultus, ut Patrem nobis reconciliaret, essetque "hostia non tantum pro culpa originis, verum etiam 66 pro omnibus actualibus hominum peccatis."

་

Augsburg Confession.

"Item docent, quod verbum, hoc est, Filius Dei, assumpserit humanam naturam in utero beatæ Mariæ Virginis, ut sint duæ naturæ, divina et humana, in "unitate personæ inseparabiliter conjunctæ, unus Chris❝tus, vere Deus et vere homo, natus ex virgine Maria, "vere passus, crucifixus, mortuus, et sepultus, ut re"conciliaret nobis Patrem, et hostia esset non tantum pro culpa originis, verum etiam pro omnibus actua"libus hominum peccatis." Art. 3.

The 9th Article evidently kept the same Confession, although more remotely, in view.

9th Article.

"Peccatum originis non est ut fabulantur Pelagiani, ". . . . . sed est vitium et depravatio naturæ cujuslibet "hominis ex Adamo naturaliter propagati . . . . . unde "in unoquoque nascentium iram Dei atque damnatio

“nem meretur..... Peccati tamen in sese rationem "habere concupiscentiam fatetur Apostolus." Augsburg Confession.

“Item docent, quod post lapsum Adæ omnes ho"mines secundum naturam propagati, nascantur cum "peccato, hoc est, sine metu Dei, fine fiducia erga

Deum, et cum concupiscentia, quodque hic morbus ❝seu vitium originis vere sit peccatum, damnans, et "afferens nunc quoque æternam mortem his, qui non "renascantur per baptismum et Spiritum Sanctum. "Damnant Pelagianos, et alios, qui vitium originis ❝negant esse peccatum." Art. 2.

The 16th likewise was principally derived from the

same source.

16th Article.

66 ...... Post acceptum Spiritum Sanctum, possumus a gratia data recedere atque peccare, denuoque per ❝gratiam Dei resurgere ac resipiscere. Ideoque illi “damnandi sunt, qui se, quamdiu hic vivant, amplius "non posse peccare affirmant, aut vere resipiscentibus "pœnitentiæ locum denegant."

Augsburg Confession.

"Damnant Anabaptistas, qui negant semel justifica"tos iterum posse amittere Spiritum Sanctum. Item, ❝qui contendunt, quibusdam tantam perfectionem in "hac vita contingere, ut peccare non possint. Dam❝nantur et Novitiani, qui nolebant absolvere lapsos "post baptismum redeuntes ad pœnitentiam." Art. 11. The 25th, 26th, and 34th, have already been alluded to in note 6 of the preceding Lecture.

.

The last which I shall particularize is the

31st Article.

(❝ Oblatio Christi semel facta perfecta est redemptio, “propitiatio, et satisfactio, pro omnibus peccatis totius mundi, tam originalibus, quam actualibus . . . .”

Augsburg Confession.

"Passio Christi fuit oblatio et satisfactio, non solum "pro culpa originis, sed etiam pro omnibus reliquis "peccatis." De Missa.

Besides these, however, it should be added, that the 39th, proving the Resurrection to be not yet past, the 41st, against the supporters of a Millenium, and the 42d, against the doctrine of Origen respecting the final salvation of all men, (which were omitted in 1562,) were all clearly suggested by the 17th of the Augsburg Confession.

Page 43, note (13).

Archbishop Parker was the editor of the early Historians of England, and some valuable Saxon manuscripts. His book De Antiquitate Ecclesiæ Britannica is well known. See his life in the Biographica Britannica.

Page 44, note (14).

Strype, in his Annals of the Reformation under Elizabeth, (p. 288.) gives the particulars of this MS. preserved among Parker's other papers in Bennet College Library, Cambridge. While the alterations, emendations, &c. of Edward's Articles appear to be inserted in the Archbishop's own hand-writing, the signatures exhibit the autographs of the respective members of the Convocation. A complete and critical account of the same document is likewise given in Bennet's Essay on the XXXIX Articles, chapters 4, 5, and 6.

The original records of the proceedings in Convocation at this interesting period perished in the memorable fire of London. The following short summary, however, has been preserved.

"Et ulterius proposuit, quod Articuli in Synodo "Londinensi, tempore nuper regis Edvardi sexti editi, "traditi sint quibusdam aliis viris in cœtu dictæ domus "inferioris, ad hoc etiam electis, ut eos diligenter perspi

"ciant, examinent, et considerent, ut prout iis visum fue"rit, corrigant et reforment, ac in proxima sessione eti"am exhibeant. Et tunc Reverendissimus hujusmodi

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negotia per dictum Prolocutorem et Clerum incepta "approbavit; ac in eisdem erga prox. sessionem, juxta "eorum determinationem procedere voluit et manda❝ vit.

"De hisce Articulis sacrosanctam Christi religionem "concernentibus, 20, 22, 25, 27 diebus mensis Janua"rii, tam in Ecclesia D. Pauli Londin. domo capitu"lari, præmissis semper precibus, tractatum fuit, donec "29 die ejusdem mensis, tandem super quibusdam Ar"ticulis Orthodoxæ fidei inter Episcopos, quorum no"mina eis subscribuntur, unanimiter convenit." Concilia Magnæ Britanniæ, vol. iv. p. 232 and 233.

Page 45, note (15).

The Articles, either partly, or wholly, copied from the Wirtemberg Confession, are the 2d, 5th, 6th, 10th, 11th, 12th, and 20th; which, indeed, contain the principal additions and elucidations upon doctrinal points, (that of the Eucharist alone excepted,) adopted at that period.

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2d Article.

"Ab æterno a Patre genitus, verus et æternus Deus, ac Patri consubstantialis.”

Wirtemberg Confession.

"Credimus et confitemur Filium Dei, Dominum "nostrum Jesum Christum, ab æterno a Patre suo ge66 nitum, verum et æternum Deum, Patri suo consub"stantialem." Art. de Filio Dei.

5th Article.

"De Spiritu Sancto.

"Spiritus Sanctus, a Patre et Filio procedens, ejus"dem est cum Patre et Filio essentiæ, majestatis, et "gloriæ, verus ac æternus Deus."