The Five Solas of the Reformation...

Scripture Alone
VI. Of the Sufficiency of the Holy Scriptures for Salvation.
 Holy Scripture containeth all things
necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.
Articles of Religion, The Church of England

Grace Alone
Moreover, the message of free reconciliation with God is not promulgated for one or two days, but is declared to be perpetual in the Church, (2 Corinthians 5:18, 19.) Hence believers have not even to the end of life any other righteousness than that which is there described. Christ ever remains a Mediator to reconcile the Father to us, and there is a perpetual efficacy in his death, viz., cleansing, satisfaction, expiation; in short, perfect obedience, by which all our iniquities are covered. In the Epistle to the Ephesians, Paul says not that the beginning of salvation is of grace, but "by grace are ye saved," "not of works, lest any man should boast," (Ephesians 2:8, 9.)

John Calvin. Institutes of Religion. 3.14.11

Faith Alone
"For the Reformation, reconciliation precedes sanctification... Calvin insists that reconciliation means that the Christian is connected to the perfect righteousness of Christ by that faith that looks away from itself, which is [the] only… instrument of receiving the work of Christ." Faith is the vessel in which the riches of Christ's work are brought to us - reconciling us to God... Faith alone, which looks to Christ alone, has its works, but its works, its fruits, or its outcome are in no way part of justification.” … To say that one is saved by "grace alone" is not enough. The medieval [Roman Catholic] theologians taught that - that grace alone worked to so transform and sanctify one as to be the basis for final justification. Yet such improved life is still imperfect. What one needs to stand in the judgment is a perfect righteousness!

… ”Paul indeed taught that faith stands alone in receiving justification from the work of Christ (Rom. 3:24-26). Justification is not received or maintained by any kind of working, any kind of moral improvement, or any kind of sanctifying moral improvement."

… Peace with God comes only through faith in Christ alone - His merit, His sacrifice and satisfaction for sin...

As Luther wrote, "A man is justified, not by the works of the law, by by faith alone.”
Dr. Robert Godfrey

Christ Alone
If Christ provides only a part of our salvation, leaving us to provide the rest, then we are still hopeless under the load of sin. For no matter how small the gap which must be bridged before salvation can be attained, the awakened conscience sees clearly that our wretched attempt at goodness is insufficient even to bridge that gap. The guilty soul enters again into the hopeless reckoning with God, to determine whether we have really done our part. And thus we groan again under the old bondage of the law. Such an attempt to piece out the work of Christ by our own merit, Paul saw clearly, is the very essence of unbelief; Christ will do everything or nothing, and the only hope is to throw ourselves unreservedly on His mercy and trust Him for all.

J. Gresham Machen: Christianity and Liberalism

To God Be The Glory Alone
And because all this is brought to pass through the only merits and deservings of our Saviour Christ and not through our merits or through the merit of any virtue that we have within us or of any work that cometh from us, therefore in that respect of merit and deserving we forsake, as it were, altogether again faith, works, and all other virtues. For our own imperfection is so great through the corruption of original sin, that all is imperfect that is within us: faith, charity, hope, dread, thoughts, words, and works, and therefore is not apt to merit and deserve any part of our justification for us. And this form of speaking use we in the humbling of ourselves to God and to give all the glory to our Saviour Christ, who is best worthy to have it…

And the said benefits of God, deeply considered, move us for his sake also to be ever ready to give ourselves to our neighbours and, as much as lieth in us, to study with all our endeavour to do good to every man. These be the fruits of true faith: to do good as much as lieth in us to every man, and above all things and in all things to advance the glory of God, of whom only we have our sanctification, justification, salvation and redemption; to whom be ever glory, praise, and honour, world without end. Amen.
Thomas Cranmer, Sermon on the Salvation of Man

What's the problem?

As I have given thought to some of the problems ailing the the Anglican Church in its various representations I find myself focusing on something that too often gets overlooked.  That something is the word of God, the Scriptures.  How is that?  Well, it's not that Scripture is not given a prominent place in the worship of Anglicans, nor (depending on the minister) in their preaching.  Rather, when discussions and debates take place as to the "what ails" the church of Cranmer, Jewel, and Hooker the remedies seem to congregate around the Book of Common Prayer, the auxiliary formularies, historical councils, and writings of various men such as those I just mentioned.  These considerations are obviously indispensable if a reformation of sorts is to take place.  Yet what seems minimized in the hunt for the true way is the Scripture itself, the ultimate compass for a true and faithful church.

Cranmer's Sermon on the Knowledge of Scripture Part 2

This excerpt from Thomas Cranmer's preface to the Great Bible of 1539 serves as an apt introduction to part two of his sermon:
     ... the Apostles and prophets wrote their books so that their special intent and purpose might be understood and perceived of every reader, which was nothing but the edification of amendment of the life of them that read or hear it...  Wherefore I would advise you all that come to the reading or hearing of this book, which is the word of God, the most precious jewel and most holy relic that remaineth upon earth; that ye bring with you the fear of God, and that ye do it with all due reverence, and use your knowledge thereof, not to vain glory of frivolous disputation, but to the honor of God, increase of virtue, and edification both of yourselves and other.


The Second Part of the Sermon of the Exhortation to Holy Scripture

Against Fear and Excuses

    In the first part of this Sermon, which exhorteth to the knowledge of Holy Scripture, was declared wherefore the knowledge of the same is necessary and profitable to all men; and that, by the true knowledge and understanding of Scripture, the most necessary points of our duty towards God and our neighbours are also known.
    Now, as concerning the same matter, you shall hear what followeth.  If we profess Christ, why be we not ashamed to be ignorant in his doctrine, seeing that every man is ashamed to be ignorant in that learning which he professeth? That man is ashamed to be called a Philosopher which readeth not the books of philosophy; and to be called a Lawyer, an Astronomer, or a Physician, that is ignorant in the books of law, astronomy and physic. How can any man, then, say that he professeth Christ and his religion, if he will not apply himself, as far forth as he can or may conveniently to read and hear, and so to know, the books of Christ’s Gospel and doctrine? Although other sciences be good, and to be learned, yet no man can deny but this is the chief, and passeth all other incomparably. What excuse shall we therefore make, at the last day, before Christ, that delight to read or hear men’s fantasies and inventions, more than his most holy Gospel? and will find no time to do that, which chiefly, above all things, we should do; and will rather read other things that that, for the which we ought rather to leave reading of all other things? Let us therefore apply ourselves, as far forth as we can have time and leisure, to know God’s word, by diligent hearing and reading thereof, as many as profess God, and have faith and trust in him.
    But they that have no good affection to God’s word, to colour this their fault, allege commonly two vain and feigned excuses. Some go about to excuse them by their own frailness and fearfulness, saying, that they dare not read Holy Scripture, lest through their ignorance they should fall into any error. Other pretend that the difficulty to understand it, and the hardness thereof, is so great, that it is meet to be read only of Clerks and learned men.

One the fear of falling into error.

    As touching the first: Ignorance of God’s word is the cause of all error; as Christ himself affirmed to the Sadducees, saying, that they erred, because they knew not the Scripture (Mtt 22). How should they then eschew error, that will still be ignorant? And how should they come out of ignorance, that will not read nor hear that thing which should give them knowledge? He that now hath most knowledge, was at the first ignorant; yet he forbare not to read, for fear he should fall into error, by the same reason you may then lie still, and never go, lest, if you go, you fall into the mire; nor eat any good meat, lest you take a surfeit [eat to excess]; nor sow your corn, nor labour in your occupation, nor use your merchandise, for fear you lose your seed, your labour, your stock: and so, by that reason, it should be best for you to live idly, and never to take in hand to do any manner of good thing, lest peradventure some evil thing may chance thereof. And if you be afraid to fall into error by reading of Holy Scripture, I shall shew you how you may read it without danger of error. 
Read it humbly, with meek and lowly heart, to the intent that you may glorify God, and not yourself, with the knowledge of it: and read it not without daily praying to God, that he would direct your reading to good effect; and take upon you to expound it no further than you can plainly understand it: for, as St. Augustine saith, the knowledge of Holy Scripture is a great, large, and high place; but the door is very low, so that the high and arrogant man cannot run in; but he must stoop low, and humble himself, that shall enter into it. Presumption and arrogancy is the mother of all error; and humility needeth to fear no error. For humility will only search to know the truth: it will search and will bring together one place with another; and where it cannot find out the meaning, it will pray, it will ask of others that know, and will not presumptuously and rashly define any thing which it knoweth not. Therefore, the humble man may search any truth boldly in the Scripture, without any danger of error. And if he be ignorant, he ought the more to read and search Holy Scripture, to bring him out of ignorance. I say not may, but a man may profit with only hearing; but he may much more profit with both hearing and reading.

On the hardness of Scripture.     
This have I said as touching the fear to read, through ignorance of the person.  And concerning the hardness of Scripture; he that is so weak that he is not able to brook strong meat, yet he may suck the sweet and tender milk, and defer the rest until he wax stronger, and come to more knowledge. For God reciveth the learned and un-learned, and casteth away none, but is indifferent unto all. And the Scripture is full, as well of low valleys, plain ways, and easy for every man to use and to walk in, as also of high hills and mountain, which few men can climb unto. And whosoever giveth his mind to Holy Scriptures with diligent study and burning desire, it cannot be, saith St. John Chrsysostom, "that he should be left without help. For either God Almighty will send him some godly Doctor to teach him - as he did to instruct the Eunuch, a nobleman of Ethiopia, and treasurer unto Queen Candace; who having a great affection to read the Scripture, although he understood it not, yet, for the desire that he had unto God’s word, God sent his Apostle Philip to declare unto him the true sense of the Scripture that he read - or else, if we lack a learned man to instruct and teach us, yet God himself from above will give light unto our minds, and teach us those things which are necessary for us, and wherein we be ignorant." 
And in another place Chrysostom saith, "that man’s human and worldly wisdom, or science, is not needful to the understanding of Scripture; but the revelation of the Holy Ghost, who inspireth the true meaning unto them that with humility and diligence do search therefore." 

"He that asketh shall have, and he that seeketh shall find, and he that knocketh shall have the door opened" (Mtt 7). If we read once, twice, or thrice, and understand not, let us not cease so; but still continue reading, praying, asking of others: and so, by still knocking, at the last, the door shall be opened, as St. Augustin saith. Although many things in Scripture be spoken in obscure mysteries, yet there is nothing spoken under dark mysteries in one place, but the self-same thing in other places is spoken more familiarly and plainly, to the capacity both of learned and unlearned. 
And those things, in the Scripture, that be plain to understand, and necessary for salvation, every man’s duty is to learn them, to print them in memory, and effectually to exercise them; and, as for the dark mysteries, to be contented to be ignorant in them, until such time as it shall please God to open those things unto him. In the mean season, if he lack either aptness or opportunity, God will not impute it to his folly: but yet it behoveth not, that such as be apt should se aside reading, because some other be unapt to read: nevertheless, for the hardness of such place, the reading of the whole ought not to be set apart. 

Conclusion.

And briefly to conclude: as St. Augustin saith, "By the Scripture all men be amended; weak men be strengthened, and strong men be comforted." So that surely none be enemies to the reading of God’s word, but such as either be ignorant, that they know not who wholesome a thing it is; or else be so sick, that they hate the most comfortable medicine, that should heal them, or so ungodly, that they would wish the people still to continue in blindness and ignorance of God.
    Thus we have briefly touched some part of the commodities of God’s holy word, which is one of God’s chief and principal benefits, given and declared to mankind here on earth. Let us thank God heartily for this his great and special gift, beneficial favour, and fatherly providence. Let us be glad to receive this precious gift of our heavenly Father. Let us hear, read, and know these holy rules, injunctions, and statutes of our Christian religion, and upon that we have made profession to God at our baptism. Let us with fear and reverence lay up, in the chest of our hearts, these necessary and fruitful lessons (Psalm 1); let us night and day muse, and have meditation and contemplation in them; let us ruminate, and, as it were, chew the cud, that we may have the sweet juice, spiritual effect, marrow, honey, kernel, taste, comfort and consolation of them. Let us stay, quiet, and certify our consciences with the most infallible certainty, truth, and perpetual assurance of them. Let us pray to God, the only Author of these heavenly studies, that we may speak, think, believe, live, and depart hence, according to the wholesome doctrine and verities of them. And, by that means, in this world we shall have God’s defence, favour, and grace, with the unspeakable solace of peace, and quietness of conscience; and, after this miserable life, we shall enjoy the endless bliss and glory of heaven: which he grant us all, that died for us all, Jesus Christ: to whom, with the Father and the Holy Ghost, be all honour and glory, both now and everlastingly. Amen.

Cranmer's Sermon on the Reading and Study of Scripture

In further pursuit of understanding Thomas Cranmer's theology I am posting part one (part two will follow) of another of his homilies, indeed the first one from the Church of England's First Book of Homilies, titled "A fruitful Exhortation Unto the Reading and Knowledge of Holy Scripture."  What one finds in this sermon is a very Protestant view of the relationship between the Bible and the believer, as well as an understanding of Scripture (to no surprise) in harmony with Article VI of the Church's confession of faith:  

VI. Of the Sufficiency of the Holy Scriptures for Salvation.

"Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation..."

Finally, I turn again to Dr. Ashley Null, one of the foremost scholars on Cranmer's theology:

In Cranmer’s understanding, the Holy Spirit came directly to God’s people through his Word. As Scripture was proclaimed, the Holy Spirit wrote his promises on the hearts of believers, thereby nurturing in them a living, personal faith which alone united them to God. That is the reason why Cranmer urged the English people to feed on Christ continually, because they could strengthen their union with Christ at any time simply by meditating on God’s Word in their own hearts.

Therefore, in Cranmer’s mature understanding, the sacraments were not the principal means of grace. Nor were they a second, separate channel on par with Scripture, as if the Spirit worked supernaturally through two different, but parallel, means, i.e., the sacramental ministry of an apostolically ordained priesthood and biblical preaching. Cranmer’s final view was far simpler. Since the Holy Spirit came to God’s people through the Scriptures, the sacraments were effectual means of grace precisely because of their unique capacity for proclaiming the promises of God’s Word.

BLESSED Lord, who hast caused all holy Scriptures to be written for our learning; Grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy Word, we may embrace, and ever hold fast, the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ. Amen.  [The Collect for the Second Sunday in Advent]

A FRUITFUL EXHORTATION

UNTO THE READING AND KNOWLEDGE OF HOLY SCRIPTURE.

THE FORMER PART.  WHICH KNOWLEDGE IS NECESSARY,

PROFITABLE, AND DOTH MAKE KNOWN OUR DUTY.

U

NTO a Christian man, there can be nothing either more necessary or profitable than the knowledge of holy scripture; for, as much as in it is contained God's true word, setting forth his glory and also man's duty.  And there is no truth nor doctrine necessary for our justification and everlasting salvation but that is or may be drawn out of that fountain and well of truth.  Therefore as many as be desirous to enter into the right and perfect way unto God must apply their minds to know holy scripture, without the which they can neither sufficiently know God and his will neither their office and duty.  And as drink is pleasant to them that be dry and meat to them that be hungry, so is the reading, hearing, searching, and studying of holy scripture to them that be desirous to know God or themselves and to do his will.  

And their stomachs only do loathe and abhor the heavenly knowledge and food of God's word that be so drowned in worldly vanities, that they neither savour God nor any godliness.  For that is the cause why they desire such vanities rather than the true knowledge of God.  As they that are sick of an ague, whatsoever they eat and drink, though it be never so pleasant yet it is as bitter to them as wormwood, not for the bitterness of the meat but for the corrupt and bitter humour that is in their own tongue and mouth.  Even so is the sweetness of God's word bitter not of itself, but only unto them that have their minds corrupted with long custom of sin and love of this world.

Therefore, forsaking the corrupt judgment of fleshly men which care not but for their carcase, let us reverently hear and read holy scripture, which is the food of the soul (Matthew 4.4).  Let us diligently search for the well of life in the books of the New and Old Testaments and not run to the stinking puddles of men's traditions devised by men's imagination for our justification and salvation.  For in holy scripture is fully contained what we ought to do and what to eschew, what to believe, what to love, and what to look for at God's hands at length.  In these books we shall find the Father from whom, the Son by whom, and the Holy Ghost in whom all things have their being and keeping up, and these three Persons to be but one God and one substance.

The necessity and profit to all men.

In these books we may learn to know ourselves, how vile and miserable we be, and also to know God, how good he is of himself and how he maketh us and all creatures partakers of his goodness.  We may learn also in these books to know God's will and pleasure, as much as for this present time is convenient for us to know.  And as the great clerk [cleric] and godly preacher S. John Chrysostom saith,

Whatsoever is required to the salvation of man is fully contained in the scripture of God.  He that is ignorant may there learn and have knowledge.  He that is hard-hearted and an obstinate sinner shall there find everlasting torments prepared of God's justice to make him afraid and to mollify or soften him.  He that is oppressed with misery in this world shall there find relief in the promises of everlasting life to his great consolation and comfort.  He that is wounded by the devil unto death shall find there medicine whereby he may be restored again unto health. (Scriptor. Incert. in Matth. Hom. xvi, Chrysost. opp. ad calc. Tom. vi, p. clxxiv b.)

If it shall require to teach any truth or reprove false doctrine to rebuke any vice, to commend any virtue, to give good counsel, to comfort, or to exhort, or to do any other thing requisite for our salvation, all those things (saith S.  Chrysostom), we may learn plentifully of the scripture.  (Chrysost. in Epist. ii ad Tim. Hom. ix; Opp. xi, 714 e.)

"There is", saith Fulgentius "abundantly enough both for men to eat and children to suck" (Fulgent. i, § i; Opp. ed. Paris. 1684, p,546).  There is whatsoever is meet [in good measure] for all ages and for all degrees and sorts of men.

These books, therefore, ought to be much in our hands, in our eyes, in our ears, in our mouths, but most of all — in our hearts.  For the scripture of God is the heavenly meat of our souls; the hearing and keeping of it maketh us blessed, sanctifieth us, and maketh us holy.  It turneth our souls; it is a light lantern to our feet.  It is a sure, steadfast, and everlasting instrument of salvation.  It giveth wisdom to the humble and lowly hearts.  It comforteth, maketh glad, cheereth, and cherisheth our conscience.  It is a more excellent jewel, or treasure than any gold or precious stone.  It is more sweet than honey or honeycomb.  It is called the best part which Mary did choose, for it hath in it everlasting comfort.

The words of holy scripture be called words of everlasting life, for they be God's instrument ordained for the same purpose.  They have power to turn through God's promise and they be effectual through God's assistance.  And being received in a faithful heart, they have ever an heavenly spiritual working in them.  They are lively, quick, and mighty in operation, and sharper than any two-edged sword, and enter through even unto the dividing asunder of the soul and the spirit or the joints and the marrow.  Christ calleth him a wise builder that buildeth upon his word, upon his sure and substantial foundation.  By this word of God we shall be judged, "for the word that I speak", saith Christ "is it that shall judge in the last day" (John 12.48).  He that keepeth the word of Christ is promised the love and favour of God and that he shall be the dwelling-place, or temple, of the blessed Trinity.

This word, whosoever is diligent to read and in his heart to print that he readeth, the great affection to the transitory things of this world shall be minished in him, and the great desire of heavenly things that be therein promised of God shall increase in him.  And there is nothing that so much strengtheneth our faith and trust in God that so much keepeth up innocency and pureness of the heart and also of outward godly life and conversation, as continual reading and recording of God's word.  For that thing, which by continual reading of holy scripture and diligent searching of the same is deeply printed and graven in the heart, at length turneth almost into nature.

Our duty towards God and our neighbours.

And moreover, the effect and virtue of God's word is to illuminate the ignorant and to give more light unto them that faithfully and diligently read it, to conform their hearts and to encourage them to perform that which of God is commanded.  It teacheth patience in all adversity, in prosperity humbleness.  What honour is due unto God, what mercy and charity to our neighbour!  It giveth good counsel in all doubtful things; it showeth of whom we shall look for aid and help in all perils and that God is the only Giver of victory in all battles and temptations of our enemies, bodily and ghostly (1 Samuel 14.6-23; 2 Chronicles 20.1-30; 1 John 5.4).  

And in reading of God's word, he not always most profiteth that is most ready in turning of the book or in saying of it without the book, but he that is most turned into it, that is most inspired with the Holy Ghost, most in his heart and life altered and changed into that thing which he readeth.  He that is daily less and less proud, less wrathful, less covetous, and less desirous of worldly and vain pleasures.  He that, daily forsaking his old vicious life, increaseth in virtue more and more.  And to be short, there is nothing that more maintaineth godliness of the mind and driveth away ungodliness than doeth the continual reading or hearing of God's word, if it be joined with a godly mind and a good affection to know and follow God's will.  For without a single eye, pure intent, and good mind, nothing is allowed for good before God.  And on the other side, nothing more darkeneth Christ and the glory of God nor bringeth in more blindness and all kinds of vices than doth the ignorance of God's word (Isaiah 5.13; Matt 22.29;1 Corinthians 14).


Part Two of Cranmer's Sermon on Scripture