In this Homily then, by way of contradistinction to the Church of Rome, which taught, that the "justificatio "impii" of the Schools, or, as it was more usually termed, the justification of him, who lapses after baptism, depends upon human merit, as upon an efficient principle, our own Church maintains, that thus it is wholly and solely imputable to the merit of the Redeemer, and that it is received (for how, consistently with common sense, can it be otherwise received?) by faith, but not received unconditionally, requiring a total conversion of the sinner, one accompanied by true repentance, and followed by actual amendment; not that ideal conversion of a more modern date, which proceeds, we know not whence, and tends, we care not whither.

Page 138, note (18).

Homily upon faith. The whole definition of this point, given in the Homily, is thus worded. "Another "faith there is in Scripture, which is not (as the fore"said faith) idle, unfruitful, and dead, but worketh by "charity, (as St. Paul declareth, Gal. v.) which as the "other vain faith is called a dead faith, so may this be "called a quick or lively faith. And this is not only "the common belief of the Articles of our faith, but "it is also a sure trust and confidence of the mercy of "God through our Lord Jesus Christ, and a steadfast "hope of all good things to be received at God's hands, "and that although we, through infirmity or tempta"tion of our ghostly enemy, do fall from him by sin, 66 yet" ` (conditionally) "if we return again to him by "true repentance, that he will forgive and forget our "offences for his Son's sake, our Saviour Jesus Christ, "and will make us inheritors with him of his everlasting kingdom; and that in the mean time, until "that kingdom come, he will be our protector and "defender in all perils and dangers, whatsoever do

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"chance; and that though sometimes he doth send us sharp adversity, yet that evermore he will be a loving "father unto us, correcting us for our sin, but not "withdrawing his mercy finally from us," (which otherwise he will do, as having made no decree to the contrary,)"if we trust in him, and commit ourselves wholly to him, hang only upon him, and call upon him, ready to obey and serve him. This is the true "lively and unfeigned Christian faith." And again, in a subsequent part of the same Homily: "For the very sure and lively Christian faith is, not only to be"lieve all things of God, which are contained in holy Scripture, but also to have an earnest trust and con"fidence in God, that he doth regard us, and that he "is careful over us, as the father is over the child, "whom he doth love, and that he will be merciful unto "us for his only Son's sake, and that we have our Sa"viour Christ our perpetual Advocate and Prince, in "whose only merits, oblation, and suffering, we do "trust, that our offences be continually washed and purged, whensoever we (repenting truly) do return to "him with our whole heart, stedfastly determining with "ourselves through his grace to obey and serve him in "keeping his commandments, and never to turn back "again to sin. Such is the true faith, which the Scrip"ture doth so much commend."

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Page 139, note (19).

Homily of good works. This passage is immediately succeeded by the following. "First you must "have an assured faith in God, and give yourselves "wholly unto him, love him in prosperity and adver"sity, and dread to offend him evermore. Then for "his sake love all men, friends and foes, because they "be his creation and image, and redeemed by Christ, as દ ye are." Then after a short paraphrase upon the Decalogue, the Homily thus concludes, “And travailing

" continually, during this life, thus in keeping the com"mandments of God, (wherein standeth the pure, prin"cipal, and right honour of God, and which, wrought "in faith, God hath ordained to be the right trade "and path-way unto heaven,) you shall not fail, as Christ hath promised, to come to that blessed and "everlasting life, where you shall live in glory and joy "with God for ever."

Our Liturgy likewise abounds with declarations respecting the necessity of repentance, no less than of faith, in order to obtain the forgiveness of our sinst These particularly occur in the exhortation, confession, and absolution of our daily Prayer, and also in the exhortation and absolution of our Communion-service: In the collect indeed for Ash Wednesday perfect remission and forgiveness is ascribed to repentance alone. "Almighty and everlasting God, who hatest nothing "that thou hast made, and dost forgive the sins of all "them that be penitent, create and make in us new and "contrite hearts, that we worthily lamenting our sins, " and acknowledging our wretchedness, may obtain of "thee, the God of all mercy, perfect remission and for"giveness." And so studious were our Reformers of inculcating this doctrine on every proper occasion, that, where they found it not in the forms of the Romish Church, they introduced it, as in the absolution of the Communion-service: "Misereatur vestri omnipotens "Deus, et dimittat vobis omnia peccata vestra, liberet "vos ab omni malo, conservet et confirmet in bono, "et ad vitam perducat æternam." Breviar. Præf. Missæ. Almighty God, our heavenly Father, who of his great mercy hath promised forgiveness of sins to all “them, that with hearty repentance and true faith turn “unto him, have mercy upon you, pardon and deliver you from all your sins, confirm and strengthen you "in all goodness, and bring you to everlasting life."

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Page 140, note (20).

"When men hear in the Scriptures so high com"mendations of faith, that it maketh us to please God, "to live with God, and to be the children of God, "if then they fancy, that they be set at liberty from doing all good works, and may live as they list, they "trifle with God, and deceive themselves." Homily of faith. "If these fruits do not follow," the same Homily towards the end repeats, "we do but mock "God, deceive ourselves, and also other men." And in another Homily the means of providing against the fear of death, to obtain and preserve a hope full of immortality, are thus described: "Let us repent our sins, "amend our lives, trust in his mercy and satisfaction, and "death can neither take him from us, nor us from him." Homily against the fear of death. Nor did our Reformers, who had sufficiently stated the meritorious cause of salvation in the Homilies, on other occasions scruple to consider Christian piety as entitled to rewards. "That they, plenteously bringing forth the "fruits of good works, may of thee be plenteously re"warded." Collect 25th Sunday after Trinity. And likewise in our Articles themselves: " To the end that "man, according as either righteously or wickedly he "hath passed this life, may according to his works re"ceive rewards or punishments." Art. 39. ed. 1553.

With the doctrine of the Church of England in Edward's reign, perfectly accorded that, which had been established in the preceding. This will appear by referring to the Articles of Religion, published by the King and Clergy in the year 1536, which served as a basis for the subsequent Reformation. There justification is thus explained: "As touching the order and "cause of our justification, we will, that all bishops "and preachers shall instruct and teach our people, "committed by us unto their spiritual charge, that

"this word justification signifieth remission of our sins, "and our acceptation or reconciliation into the grace "and favour of God, that is to say, our perfect reno"vation in Christ. Item, that sinners attain this justi"fication by contrition and faith, joined with charity, "after such sort and manner as we before mentioned "and declared, not as though our contrition or faith, "or any works proceeding thereof, can worthily merit or deserve to attain the said justification; for the only mercy and grace of the Father, promised freely unto "us for his Son's sake Jesus Christ, and the merits of "his blood and passion, be the only sufficient and wor"thy causes thereof; and yet that notwithstanding to "the attaining of the said 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 we said be"fore, 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 out"wardly of his laws and commandments; for, although "acceptation to everlasting life be conjoined with justi"fication, yet our good works be necessarily required "to the attainment of everlasting life; and we being justified, be necessarily bound, and it is our necessary "duty, to do good works." Art. Justif. These Articles, it should be observed, were of such authority at the period of their publication, that they were ordered to be plainly and distinctly read, upon holydays, in every Cathedral and Parochial Church throughout the kingdom. See Burnet, Histor. Reform. vol. i. p. 362. Addenda.

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The sentiments of Cranmer, Latimer, and Hooper, upon the same subject, seem strongly to confirm the

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