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“authors of these Homilies, CRANMER, RIDLEY, “LATIMER, and Jew ELL, had themselves, as is “sometimes pretended, held Calvinistic opinions, is “it to be believed,” &c. p. 587, 588. The principles adopted by the two first of these Prelates are largely displayed in the famous Catechism, sometimes called King Edward's Catechism, because published in the reign and under the authority of Edward the Sixth; sometimes Bishop Ponet's, because he was partly concerned in its compilation; and sometimes Dr. Nowel's, because it was republished by him in the reign of Elizabeth. There is reason to conclude that Cranmer, and there is direct evidence that Ridley, were concerned in furnishing materials for it. Both these prelates cheerfully subscribed to the truth of its contents, and promoted its subscription and public sanction by the convocation. It was then published by the King's authority for general use, and all schoolmasters were commanded to teach it to their scholars. The doctrines established in the reign of that Protestant Prince were, under the government of his successor, denounced as impious and heretical, and both these illustrious Prelates were burnt at the stake for their resolute adherence to the principles of the Reformation. A printed paper published by: CRANMER contains the following passage. “If the “Queen's Highness will grant thereunto, I, with “Peter Martyr, and other four or, five which I “shall chuse, will, by God's grace, take upon us “ to defend, not only the Common Prayers of the "

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“ Church, the ministration of the Sacraments, and « other rites and ceremonies, but also ALL THE

DOCTRINE AND RELIGION set out by our So“ vereign lord, King Edward the Sixth, to be more “pure, and according to God's word, than any “ other that hath been used in England these thou

But of “ the doctrine and religion set out by King Edward,” the Catechism enjoined upon all his subjects, and commanded to be taught by all schoolmasters, could not but be considered as an essential part. Equal attachment to the doctrines taught in this Catechism was evinced by RIDLEY in his imprisonment and a short time before his martyrdom. “I hear say,” said he, “ that the “ Catechism which was lately set forth in the Eng“ lish tongue, is now in every pulpit condemned". that is, after the return of Popery under Mary"Oh “ devilish malice! Satan could not long suffer that “so great light should be spread abroad in the “ world.” I shall present the reader with a few brief extracts.

As many as are in this faith steadfast, were “ forechosen, predestinated and appointed to ever“ lasting life, before the world was made. Witness “hereof, they have within their hearts the spirit of

Christ, the author, earnest, and unfailable pledge " of their faith. Which faith only is able to per“ ceive the mysteries of God; only brings peace “ unto the heart; only taketh hold on the righte"ousness which is in Christ Jesus.

“ The first, principal, and most proper cause of

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“our justification and salvation is the goodness and

love of God, whereby he chose us for his, before - he made the world. After that, God granteth us to be called, by the preaching of the gospel of “ Jesus Christ, when the Spirit of the Lord is

pour“ed into us : by whose guiding and governance

we be led to settle our trust in God, and hope for “the performance of his promise. From the same

spirit also cometh our sanctification; the love of “ God and of our neighbour; justice and uprightness “ of life. Finally, to say all in sum; whatever is in

us or may be done of us, honest, pure, true, and good; it altogether springeth out of this most

pleasant rock, from this most plentiful fountain, " the goodness, love, choice, and unchangeable purpose

of God. He is the cause: the rest are the « fruits and effects.

Not by the worthiness of our deservings were we either heretofore chosen, or long ago saved ; “ but by the only mercy of God, and pure grace of “ Christ our Lord : whereby we were in him made “ to do those good works, that God had appointed for

us to walk in. And although good works can“ not deserve to make us righteous before God, yet “ do they so cleave unto faith, that neither faith can “ be found without them, nor good works be any. where found without faith.

“ As for the sacrifices, cleansings, washings and “other ceremonies of the law; they were shadows,

types, images, and figures, of the true and eternal « sacrifice that Jesus Christ made upon the cross ;

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whose benefit alone, all the sins of all believers, 6 from the beginning of the world, are pardoned, * by the sole mercy of God, and not by any merits de of their own.

As soon as ever Adam and Eve “had eaten of the forbidden fruit, they both died : " that is, they were not only liable to the death of " the body, but they likewise lost the life of the • soul, which is righteousness.--Hence that plague, " that seminary and nutriment of all sin, with “ which mankind is infected, which is called Ori

ginal Sin.”

Hear the concession of Dr. Heylin respecting these and other passages of this Catechism. They are, he says, “ fully consonant to the true genuine sense and

proper meaning of all, but more especially of our “ ninth, tenth, thirteenth, sixteenth, and seventeenth

Articles, then newly composed. So that whatsoever " is positively and clearly affirmed in this Catechism, "s of any of the points now controverted, may be

safely implied as the undoubted doctrine of our 6 Church and Articles.' But how can any reader of this Catechism doubt that its compilers were Calvinists, without believing them to be hypocrites ?

LATIMER has left two volumes of sermons, chiefly practical, but which contain declarations of theological sentiments, too numerous and explicit to leave any doubt in the mind of a candid reader what were the doctrines embraced by this venerable Bishop. A few passages must suffice as specimens of hundreds that it would be easy to adduce. .

* Heylin's Miscell. Tracts.

“ Our forefather Adam wilfully ate of the apple « forbidden. Wherefore he was cast out of the

everlasting joy in Paradise, into this corrupt " world, among all vileness : whereby of himself she was not worthy to do any thing laudable and

pleasant to God; evermore bound to corrupt af

fections, and beastly appetites; transformed into « the uncleanest and variablest nature that was made s under heaven: of whose seed and disposition, all “ the world is lineally descended. Insomuch that " this evil nature is so diffused, and shed from one “ into another, that at this day there is no man or

woman living, that can of themselves wash away o these abominable vilenesses; and so we must needs

grant of ourselves to be in like displeasure unto God, as our father Adam was. By reason hereof, we be, of ourselves, the very children of the

indignation and vengeance of God: the true in“ heritors of hell, and all working towards hell. “ Which is the answer to this question, made to “every man and woman by themselves, What art 66 thou?”

“ This our nature David, the holy king and prophet, describeth with few words, saying, Lo, in

iniquity I am born, and in sin hath my mother os conceived me. He doth signify by his words, “ what he had inherited of his parent Adam; name

ly, sin and wickedness. And he speaketh not of “ himslí only, but of all ma kind. He painteth “ us out in our own colours; showing, that we ali taré containnate, from our birth, with sin; and so

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