SECTION XIII.
The Judgment of our English Reformers.
Very little need be said, to prove the Calvinism of those illuminated divines, who were made, by Providence, the instruments of extending and fixing the English Reformation. The whole series of our public service, the uniform tenor of our articles, and the chain of doctrine asserted in each Book of Homilies, are a standing demonstration, that the original framers and compilers believed in, and worshipped, the God of their fathers, after that way which Papists and Arminians term heresy.
Even Mr. Sellon does not, in his 7th page, so much as attempt to call in question the Calvinism of our reformers. Finding himself hard drove, he fairly gives up the point: exclaiming, however, at the same time, that the reformers brought their Calvinism with them from the church of Rome. "Let me tell you," says the angry conceder, "that our first reformers, in the point of predestination, did say over those lessons which they had learned in the Roman schools." I agree with my adversary, in acknowledging, that the reformers were predestinarians; but I pity his weakness in venturing to assert, on the lame authority of Christopher Potter, that those excellent men imported their doctrine of predestination from Rome. I have already shewn, that it has, for ages and ages back, been the ruling endeavour of Popery to stifle, demolish, and exterminate, the whole system of Calvinism, both root and branch. You might as reasonably affirm, that the glory which beamed from the face of Moses was kindled at Hell-fire; as insinuate, that we are indebted to Rome for any of our Thirty-nine Articles. Mr. Sellon's concession, however, induces me to offer him a plain query. To what end have you scribbled a libel, with a professed view to Arminianize the Liturgy, Articles, and Homilies, which you yourself acknowledge to have been composed by Calvinistic divines? Can any man in his senses, really believe, that a set of predestinarians would draw up a plan of national faith and worship on the Arminian model? Impossible. Your quotation, therefore, from Christopher Potter, which you have adopted for your own, has stabbed the whole hypothesis of your pamphlet to the very heart.
In vain do Messieurs Wesley and Sellon disconsolately walk arm in arm, round about our established Zion, surveying her walls, and shaking their heads at her bulwarks; but unable either to find or to make a breach, whereat to enter. Haply would they deem themselves, could they prove that the reformers were Arminians. But, alas! the church of England was settled under King Edward VI. long before Arminius himself was born: and afterwards re-settled by Elizabeth, when the same Arminius was an infant in his cradle. Pelagians were (if I may so phrase it) the Arminians of those times; and Pelagians are, expressly and by name, branded for "vain talkers," in the ninth article. It clearly follows, I. That the original compilers of the articles were not Pelagians. And, 2. That they could not he Arminians: for Arminius was then unborn and unbegotten.1
Bishop Burnet himself, as I have elsewhere observed, was compelled to grant, That "In England, the first Reformers were generally Sub-lapsarians:"2 tacitly admitting, that the rest of those apostolic men were (dreadful news to Mr. Sellon!) Supra-lapsarians.3 I could corroborate this assertion, if need required, from other very plain and conclusive passages, scattered through Burnet's historic writings. Waving, however, at present, the farther testimonies of that prelate, I shall adduce the attestations of two more modern historians: neither of whom can incur the remotest suspicion of leaning toward Calvinism. These are, Mr. Tindal, the reverend continuator of Rapine; and David Hume, Esq.; whose history, considered merely as a composition, does honour to the author and the age. I begin with the former.
"In England, a middle course was steered: " [i.e. we admitted the doctrines, but rejected the discipline, of Geneva]. "Though the articles of religion are a plain transcript of St. Austin's doctrine, in the controverted points of original sin, predestination, justification by faith alone, efficacy of grace, and good works; yet are they composed with such a latitude." No quibbling, good Mr. Tindal. If the articles of the Church of England, respecting those tenets, are "a plain transcript of St. Austin's doctrine;" it irresistibly follows, that they only, who believe as St. Austin did, can honestly subscribe to Austin's articles. For, of what value is a fence, whose chasms and apertures are of "such a latitude," as to admit the very persons, whom it was professedly planted to exclude? To imagine, that the reformers, who had, themselves, gone so heartily and strongly into the doctrines above mentioned; and who, moreover, digested those doctrines into a national creed, to continue as the standing test of ministerial orthodoxy; to imagine that these identical reformers would leave such loop-holes of evasion, as would counteract the very design of that test, and render the test itself will and void; is equivalent to supposing that a man would first fortify the door of his house with as many bolts and bars as he can, and then purposely leave his door on the latch, that every intruder who pleases may enter in.
Mr. Tindal proceeds. "The most rigid Calvinist can give his assent to all the thirty-nine articles, except three, which relate to the discipline of the Church." Thirty-six, then, out of the thirty-nine, are most rigidly Calvinistic: else, the most rigid Calvinist could not "give his assent to all the articles except three." And even those three may he both assented, and subscribed to, with full purpose of heart, by every man who is a Calvinist in matters of doctrine only. - "For though the doctrine of the Church of England, as it stands in the articles and homilies, agrees with that of the Calvinists; yet the discipline is entirely different." I grant that the discipline of our Church is "entirely different" from that mode of discipline embraced by some Calvinists: and may it ever continue so! In nothing did the wisdom of our reformers more strikingly appear, than in connecting the purest doctrines with the best form of ecclesiastical government and discipline. A species of discretion, in which the foreign leaders of the reformation were not so happy. - Now, on weighing the collected amount of Mr. Tindal's4 testimony, I would submit this natural question to the reader: Would the English reformers have established a summary of doctrines "agreeable to that of the Calvinists," if the said reformers had not been Calvinists themselves? To solve this enquiry. we need only propose another: would such men (for instance) as Pelagius and Arminius, have drawn up such articles, in particular, as the 9th, 10th, 11th, 12th, 13th, 14th, 15th, 16th, 17th, and 18th?
Let us next attend to the florid and ingenious Mr. Hume. "The first reformers in England, as in other European countries, had embraced the most rigid tenets of predestination and absolute decrees: and had composed, upon that system, all the articles of their religious creed. But these principles having met with opposition, [viz. about sixty years after,] from Arminius and his sectaries, the controversy was soon [i.e. soon after the rise of Arminianism in the Dutch provinces, at the period aforesaid] brought into this island, and began here to diffuse itself."5 Again: "all the first reformers adopted these principles." viz. the principles of "Absolute decrees."6 No wonder, therefore, when the Arminians started up to oppose the ancient faith, that, "Throughout the nation, they laid under the reproach of innovation and heresy. Their protectors were stigmatized; their tenets canvassed; their views represented as dangerous and pernicious."7
Hitherto, we have dealt in generals. We shall now (though so plain a case is far from requiring it) descend, briefly to particulars,
Those divines, to whom, under God, this kingdom is chiefly indebted for its reformation from Popery, were Wickliff, who laid the basis; and Cranmer, Ridley, Latimer, Hooper, Martin, Bucer, and Peter Martyr. Though the two latter were foreigners, yet, as they greatly assisted in that important work, they deservedly stand high on the list of English reformers, Wickliff's Calvinism has been already proved. I proceed, therefore, to the rest.
I. Dr. Thomas Cranmer, archbishop of Canterbury, went as far as he could, or at least as far as he dared, in promoting the Protestant cause, during the last boisterous years of Henry VIII. For some time after his elevation to the primacy, he was far from possessing that strong evangelical light, which he afterwards attained. God led him from step to step. He advanced rather slowly, but solidly and surely. He was not (for instance) clear, even as to the manner of Christ's presence in the Eucharist, until after the year 1538.8 But the path of the just is a light that shines more and more to the perfect day. His knowledge of divine things was abundantly brighter, when Edward VI. ascended the throne in 1547. The famous catechism, ascribed to bishop Ponet, and of which I have elsewhere9 given an account, received the sanction of Cranmer's own subscription. We must, therefore, admit, either that Cranmer was as absolute a predestinarian as Calvin himself; or charge the venerable archbishop with such extreme dissimulation and hypocrisy, as are utterly incompatible with common honesty. For, this catechism (as I have shewn in my tract referred to below) asserted the doctrines of predestination, efficacious grace, free justification, and final perseverance, in the fullest, strongest, and most explicit terms: and, if solemn subscription to so strict a test be not a sufficient proof of a man's real belief, all integrity and social confidence are at an end. That Cranmer actually did set his hand to it, appears from the unexceptionable testimony of his brother-bishop and brother martyr, Dr. Ridley.
"A catechism," says Mr. Strype, "for the instruction of children in the fundamentals of true religion, passed the same synod [viz. the synod of 1552]: but who was the author, was not known in those days. Bishop Ridley was charged to be the author and publisher thereof, by Ward and Weston, in the disputation with him [held, in the succeeding reign of Mary, prior to his martyrdom] at Oxford. Ridley declared he was not: but confessed, that he saw the book, perused it after it was made, and noted many things for it; and so consented to the book. Weston then told Ridley, that he [viz. Ridley], being then a bishop in his ruff, had made him [i.e. had made Weston] subscribe it. But Ridley replied, he [had] compelled no man to subscribe: indeed, he [himself] had set his hand to it, and so did Cranmer; and that then it [i.e. the catechism] was given to others of the convocation to set their hands, but without compulsion."10 This passage merits a remark or two.
1. The catechism above mentioned (by some called King Edward's Catechism; by some Bishop11 Ponet's; by others, Dr. Alexander Nowel's, because afterwards enlarged and republished by that learned dean, in the reign of Elizabeth) was approved and passed by a public synod, held at London, under the express warrant of king Edward himself. 2. The synod which approved, passed, and subscribed this catechism, was the self-same synod, or convocation, which proved, passed, and subscribed the book of articles:12 though the latter were not published until tile summer following. Consequently, 3. The Church of England is indebted for those articles which at this day are subscribed by her clergy, to the care and piety of that very synod, who publicly and solemnly set their seal to that catechism. 4. The catechism being fraught with the highest Calvinism, they who subscribed it (and Cranmer among the rest,) were either temporizing hypocrites, or sincere Calvinists. 5. Bishop Ridley evidently had a hand in compiling it: witness his own words, already quoted, testifying that he had "noted many things for it?" i.e. in modern language, he had furnished some hints towards the materials out of which it had been framed. 6. He owned and assented to the contents of it, in the face of the Popish court at Oxford, by whom he was tried and condemned to the flames. 7. From what passed on that occasion, it is conspicuous, that nothing gives the Church of Rome so much offence as the Calvinistic doctrines asserted in that Protestant catechism: Mr. Sellon, therefore, is prodigiously mistaken, in affirming, that, as Predestinarians, "Our reformers did only say over again those lessons which they had learned in the Romish schools." 8. The use of this catechism was enjoined by the united authority of Church and State. Both the synod and the king's privy council concurred in giving it their sanction. "In May, the next year," says Strype, "viz. 1553, the council sent their letters abroad in behalf of this catechism, enjoining it to be taught to scholars, as the ground and foundation of their [religious] learning; as it is expressed in the Warrant Book."13 Whence it is evident 9. That the reformers and Protestant clergy of England considered the belief of predestination, and its relative doctrines, as essential and fundamental to the very existence of Christianity itself. 10. The injunctions of the council respecting this catechism were issued at the same time that the articles themselves were published, viz. in May, 1553. The catechism, therefore, was designed as a larger display of those evangelical principles, which were virtually, but more briefly, contained in the articles. The reason is evident. The articles were intended for the clergy, who were supposed not to need so extended and minute a detail of doctrine: a compendious summary would, to them, answer the end, full as well. But the case was judged to be different with the laity of that time. It seemed necessary, that the Church articles should be explained to them in a more particular and expanded manner; especially, to young persons: and therefore the catechism was enjoined, as a kind of familiar and copious elucidation of the articles comprized in a narrower compass. The articles were (if I may so speak) the text: the catechism was the commentary.
Peter Heylin's concession, in favour of this catechism, is very observable. "For my part," says that Arminian, "I can see no possible inconvenience which can follow on it, in yielding so far as to admit the passages before recited," [viz. the passages cited by Prynne from the said catechism, which happened to be the very same passages which I too shall presently cite from it in this Section] "to be fully consonant to the true, genuine sense and proper meaning of all, but more especially of our 9th, 10th, 13th, 16th and 17th articles, then newly composed. So that whatsoever is positively and clearly affirmed in this catechism, of any of the points now controverted, may be safely implied as the undoubted doctrine of our Church and articles."14
The sum of all, so far as concerns Cranmer, is; that, if he was an honest man (which I see no reason to suspect), he must have been, what Arminians would now call, a rigid predestinarian. Nor is this alternative limited to that good archbishop. It holds equally true of all and every divine, who had any hand in our excellent reformation.
As my former Vindication of the Church of England, from the Charge of Arminianism, has been long out of print; an extract from the above celebrated catechism, though already given in that pamphlet, seems due to the readers of this; and the rather, as Mr. Sellon has been so indecently rash as to affirm (p. 53) that this valuable monument of good old Church doctrine "does not contain much more sound divinity than the old Koran of Mahomet." Whether Cranmer, and those other excellent men, who were the fathers of our English reformation, deserve the name of Mahometans, with which this ignorant, foul-mouthed writer dares to brand their venerable memories, will best appear, from the following passages which occur in the catechism itself. The speakers are supposed to be master and scholar.
"As many as are in this faith stedfast, were fore-chosen, predestinated, and appointed to everlasting 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 perceive the mysteries of God; only brings peace unto the heart; only taketh hold on the righteousness which is in Christ Jesus.
"Master. Doth then the spirit alone, and faith (sleepe we never so securely, or stand we never so rechless or slouthful), so worke all things for as, as without any helpe of our owne, to carry us idle up to Heaven?
"Schol. I use, Master, as you have taught me, to make a difference between the cause and the effect. The first, principal, and most proper cause of 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 poured 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 uprightnesse of life. Finally, to say all in summe: Whatever is in us, or may be done of us, honest, pure true, and good; it altogether springeth out of this most pleasant rocke, 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.
"Yet are also the goodnesse, choice, and Spirit of God, and Christ himselfe, causes, conjoinde and coupled each with other; whiche may be reckoned among the principal causes of salvation. As oft, therefore, as we use to say, that we are made righteous, and saved, by faith only; it is meant thereby, that faith, or rather trust, alone, doth lay hand upon, understand, and perceive our righteous-making to be given us of God freely, that is to say, by no deserts of our own, but by the free grace of the Almighty Father. Moreover, faith doth ingender in us love of our neighbour, and such workes as God is pleased withall; for, if it be a lively and true faith, quickened by the Holy Ghost, she is the mother of all good saying and doing.
"By this short tale it is evident, whence, and by what means we attained to be righteous. For, not by the worthiness of our deservings, were we either heretofore chosen, or long agoe saved; but by the only mercy of God, and pure grace of Christ our Lord: whereby we were, in him, made to doe these good workes, that God had appointed for its to walke in. And although good works cannot deserve to make us righteous before God, yet do they so cleave unto faith, that neither faith can be found without them, nor good workes be any where found without faith.
"Immortality and blessed life God hath provided for his chosen, before the foundations of the world were laid.
"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 crosse; by whose benefit alone, all the sinnes of all beleevers, from the beginning of the world, are pardoned; by the sole mercy of God, and not by any merits of their owne.
"As soon as ever Adam and Eve had eaten of the forbidden fruit, they both dyed: that is, they were not only liable to the death of the body, but they likewise lost the life of the soule, which is righteousnesse. And forthwith the divine image is obscured in them, and those lineaments of righteousnesse, holinesse, truth, and knowledge of God, which were exceeding comely, were disordered, and almost obliterated. The terrene image only remained; coupled with unrighteousnesse, fraud, carnal affections, and grosse ignorance of divine and heavenly things. From thence, also, proceeded the infirmity of our flesh. From thence, that corruption and confusion of the affections and desires. Hence, that plague, hence that seminary and nutriment of all sinne, with which mankinde is infected which is called original sinne. Moreover, nature is so depraved and cast downe, that unlesse the goodness and mercy of Almighty God had helped us by the medicine of grace, as in body we are thrust downe into all the miserys of death, so it was [i.e. it would have been] necessary that all men of all sorts should be cast into eternal torments, and fire which cannot bee quenched.
"The Holy Ghost is called holy, not onely for his owne holinesse, but because the elect of God are made holy by him. The Church, is the company of those who are called to eternal life by the Holy Ghost, by whom she is guided and governed: which, since she cannot he understood by the light of sense or nature, is justly placed among the number of those things which are to be beleeved. And it [i.e. the church] is therefore called the Catholicke, that is, the universal assembly of the faithful; because it is not tied to any certaine place."
From the above extracts, an idea may be formed of the doctrines, which Cranmer, and his fellow-reformers, and the members of the church of England, maintained in those days of Protestant purity. In such high estimation was this evangelical catechism held, that king Edward himself honoured it with a prefatory epistle (dated at Greenwich, May 20.) "Commanding and charging all schoolmasters whatsoever, within his dominions, as they did reverence his authority, and as they would avoid his royal displeasure, to teach this catechism, diligently and carefully, in all and every their schools: that so, the youth of the kingdome might be settled in the grounds of true religion, and furthered in God's worship." Add to this, that it was not only published in English, and annexed to the church-articles, for the instruction of the King's own subjects; but also in Latin, that foreigners might, with the more certainty, judge for themselves, and see, with their own eyes, what were the genuine and authentic doctrines of our reformed church.
Archbishop Cranmer's Calvinism did not expire with the reign of king Edward. The great and good prelate had, it seems, soon after the accession of Mary, been falsely accused of temporizing in some religious matters, with a view to ingratiate himself with the new Popish Queen. This he courageously disproved, in a printed paper, to which he set his name; and wherein, among others, is the following, remarkable paragraph: "And although many, either unlearned or malicious, do report that Mr. Peter Martyr is unlearned; yet, if the Queen's highness will grant thereunto, I, with the said Mr. 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 church, the ministration of the Sacraments, and other rites and ceremonies, but also all the doctrine and religion set out by our sovereign lord, king Edward VI., to be more pure and according to God's word than any other that hath been used in England these thousand years."15 - Now, the catechism, already cited, was a part, and a very distinguished part, of "the doctrine and religion set forth by king Edward VI." Consequently in the above challenge, that catechism was one of those Protestant regulations, which Cranmer publicly offered to defend against the whole army of Popish disputants. - Surely, if ever there was a Calvinist on earth, Cranmer16 was one ! And so was,
II. Dr. Nicholas Ridley, that illustrious reformer, prelate, and martyr. He became bishop of Rochester in 1547; and was translated to London in 1550, on the deprivation of Bonner. Every body knows that he was finally burned at Oxford, A.D. 1555, at one stake with bishop Latimer. As the two episcopal martyrs were led out to the place of execution (which was before Balliol College), they looked up to Cranmer's prison-window, in hopes of seeing him at it, that they might bid the last farewell to their beloved metropolitan. But, at that instant, the archbishop was "Engaged in disputation with some friars: so that he was not then at his window. But he looked after them, with great tenderness: and kneeling down, prayed earnestly, that God would strengthen their faith and patience, in that their last, but painful passage."17 Being arrived at the stake, Ridley embraced Latimer with surprising cheerfulness, and testified his assurance of divine support, in these remarkable words: "Be of good heart, brother; for God will either assuage the fury of the flame, or else strengthen us to abide it." Nor was Latimer less filled with joy in the Holy Ghost: for, when the fire was kindled a Ridley's feet, the former thus encouraged his blessed fellow-victim, "Be of good comfort, Mr. Ridley, and play the man! We shall, this day, by God' s grace light such a candle in England, as, I trust shall never be put out."18
In producing a specimen of bishop Ridley's rooted attachment to the Calvinian doctrines, I shall begin with a general, but a very decisive proof of it; I mean the extreme veneration, in which, to the end of his life, he held that excellent catechism of the church of England, published in 1553. The abstracts from it, which have been already laid before the reader, demonstrate that it was drawn up in the highest strains of Calvinism. The two following passages, written by bishop Ridley, during his imprisonment, and just before his martyrdom, will, consequently, demonstrate him to have been a very high Calvinist. "Finally, I hear say, that the catechism, which was lately set forth in the English tongue, is now [viz. after the restoration of Popery, by queen Mary] in every pulpit condemned. Oh, devilish malice! and most spitefully injurious to the redemption of mankind purchased by Jesus Christ! Indeed, Satan could not long suffer that so great light should be spread abroad in the world."19 In his admirable farewell-letter to his relations, he observes, that, while Protestantism flourished under Pious king Edward, "the church of England had, through the infinite goodness and abundant grace of Almighty God, great riches of heavenly treasure; great plenty of God's true, sincere word; the true and wholesome administration of Christ's holy sacraments; the whole profession of Christ's religion, truly and plainly set forth in baptism; the plain declaration and understanding of the same, taught in the holy catechism, to have been learned of all true christians."20
Another general proof of Ridley's soundness in the faith may be taken from the pathetic anguish with which he lamented the abolition of the Homilies and Articles. The church of England, says he, "had also holy and wholesome Homilies, in commendation of the principal virtues. She had, in matters of controversy, articles so penned and framed after the holy Scriptures, and grounded upon the true understanding of God's word, that, in short time, if they had been universally received, they would have been able to have set in Christ's true religion, and to have expelled many false errors and heresies. But alas! I may well cry out, O God, the heathens are come into thy heritage: they have defiled thy holy temple and made Jerusalem a heap of stones. These thieves [meaning the Papists, superinduced by queen Mary] be of Samaria. These Sabeans and Chaldeans, these robbers21 have rushed out of their dens, and robbed the church of England of all the fore-said holy treasure of God,"22 viz. of her catechism, liturgy, homilies and articles. Thus did this plaintive nightingale warble forth his woes. Thus did he hang his harp upon the willows, and mourn over the ruins of Zion. - Blessed be God, there were mercies in reserve for this kingdom, which the weeping martyr little imagined, and which soon reversed the face of things. Ridley was executed, October 16, 1555. On the 17th of November, 1558 queen Mary went to give an account of her butcheries to God; and Elizabeth mounted the throne.
The above general evidences of bishop Ridley's principles are extremely strong and conclusive. I shall, however, lay before the reader some farther proofs still more explicit and particular.
The doctrine of election, or predestination to life, appears to have been a favourite article with this eminent servant of God. Making mention of bishop Farrar, bishop Hooper, Mr. Rogers, and others, who had lately poured out their souls unto death for the testimony of Christ; he observes, these "were burned at Smithfield in London, with many others in Essex and Kent: whose names are written in the book of life."23 Again: "I doubt not in the infinite goodness of my Lord God, nor in the faithful fellowship of his elect and chosen people."24 His definition of the true invisible church is not a little remarkable: by the church of England, says Ridley, "I mean, the congregation of the true chosen children of God in this realm of England: whom I ac- knowledge, not only to be my neighbours, but rather the congregation of my spiritual brethren and sisters in Christ; yea, members of one body, wherein, by God's grace, I am and have been grafted in Christ."25 In his pathetic "farewell to all afflicted for the gospel," he thus concludes: "farewell, farewell, O ye, the whole and universal congregation of the chosen of God, here living upon earth; the true Church Militant of Christ; the true mystical body of Christ; the very household and family of God, and the sacred temple of the Holy Ghost; farewell! Farewell, O thou little flock of the high, heavenly pastors of Christ: For to thee it hath pleased the heavenly Father to give an everlasting and eternal kingdom. - Farewell, thou spiritual house of God, thou holy and royal priesthood, thou chosen generation, thou holy nation, thou won spouse; farewell farewell."26
God's election of his people is founded on his free love to them from everlasting. This love is unalterable and perpetual. Whence the following just observation of Ridley: "In all ages, God hath had his own manner, after his secret and unsearchable wisdom, to use his elect, sometimes to deliver them, and to keep them safe; and sometimes to suffer them to drink of Christ's cup, i.e. to feel the smart and to feel the whip. And though the flesh smarteth at the one, and feeleth ease at the other; is glad of the one, and sore vexed in the other; yet the Lord is all one toward them, in both: and loveth them no less when he suffereth them to be beaten: yea, and to be put to bodily death, then when he worketh wonders for their marvellous delivery. - This his love toward them, howsoever the world doth judge of it, is all one. He loved as well Peter and Paul, when (after they had, according to his blessed will, pleasure, and providence, finished their courses, and done their services appointed them by him, here, in preaching of his gospel) the one was beheaded, and the other was hanged or crucified by the cruel tyrant Nero; as when he sent his angel to bring Peter out of prison, and [as when] for Paul's delivery he made all he doors of the prison to fly wide open."27
As Ridley thus believed the love, with which God embraces his people, to he unchangeably and for ever the same, amidst all the varying dispensations of Providence; he must, by virtue of that principle, have likewise believed the final perseverance of those who are thus loved and chosen. According to him, perseverance is the special gift of God: "I wish you grace in God," says he, "and love of the truth: without which, truly established in mens' hearts by the mighty hand of the Almighty God, it is no more possible to stand by the truth in time of trouble, than it is for wax to abide the heat of the fire."28 Omnipotent grace being the only root of perseverance, the martyr cannot help breaking out, elsewhere, into this pious exclamation! "Well is he, that ever he was born, for whom thus graciously God bath provided! having grace of God, and strength of the Holy Ghost, to stand stedfastly in the height of the storm! happy is he, that ever he was born, whom, God, his heavenly Father, has vouchsafed to appoint to glorify him, and to edify his church, by the effusion of his blood!"29
It was an essential branch of Ridley's Theology, that this great gift of perseverance is vouchsafed to all the elect. "The Father," says he, "who guides them that be Christ's to Christ, is more mighty than all they, [i.e. than all the persecutors of his people] and no man is able to pull them [i.e. to pull those who belong to Christ] out of the Father's hands."30 - What a strong affiance in this grand article, do his following words display! "Blessed be God, who has given you a manly courage, and hath so strengthened you in the inward man, by the power of his spirit, that you can contemn, as well all the terrors, as also the vain flatteries and allurements, of the world: esteeming them as vanities, mere trifles, and things of nought. Who hath also wrought, planted, and surely established, in your hearts, so stedfast a faith and love of the Lord Jesus Christ; joined with such constancy, that, by no engines of antichrist, he they never so terrible or plausible, ye will suffer any other Jesus, or any other Christ, to be forced upon you, besides him, whom the Prophets have spoken of."31 - He that is in us is stronger than he that is in the world: and the Lord promiseth unto us, that, for the elects' sake, the days of wickedness shall be shortened."32 "Ye, therefore, my brethren, who pertain unto Christ, and have the seal of God marked in your foreheads; that is, to wit, who are sealed with the earnest of the spirit to be a peculiar people of God; quit yourselves like men, and be strong. Ye know, that all that is born of God, overcometh the world: and this is our victory that overcometh the world, even our faith. Let the world fret, let it rage never so much, no man can take us out of the Father's hands, for he is greater than all. - Who shall lay any thing to the charge of God's elect! It is God that justifieth; who then shall condemn? - Who shall separate us from the love of Christ? - We are certainly persuaded, with St. Paul, by the grace of our Lord Jesus Christ, that no kind of thing shall be able to separate us from the love of God which is in Christ Jesus our Lord."33 I shall cite him but once more on the head of perseverance: "I consider the subtleties of Satan, and how he is able, by his false persuasions, to deceive, if it were possible, even the chosen of God."34
Ridley's view of Providence was equally Calvinistic. "Know ye, that the heavenly Father hath even a gracious eye and respect toward you, and a fatherly provision for you: so that, without his knowledge and permission, nothing can do you harm. Let us therefore cast all our care upon him, and he shall provide that which shall be best for us. For if, of two small sparrows, which both are sold for a mite, one of them lighteth not on the ground without your Father, and all the hairs of our heads are numbered; fear not, saith our master Christ, for ye are of more value than many small sparrows."35
His doctrine, concerning the necessity and efficacy of divine influence, may he learned from that striking prayer of his: The Lord vouchsafe to open the eyes (if the blind, with the light of grace; that they may see, and perceive, and understand the words of God, after the mind of his spirit."36 And that he supposed redemption to be limited to a certain number, the following passage clearly evinces: "The death and passion of Christ our Saviour was, and is, the one, only, sufficient, and everlasting available sacrifice, satisfactory for all the elect of God, from Adam, the first, to the last that shall be born in the end of the world."37
So much for the doctrine of this great man. A word or two, concerning his general character, and usual manner of living, may not be unacceptable to the reader.
He was barn in that part of Northumberland, culled Tynedale, near the borders of Scotland; and received the finishings of his education, partly at Paris, and partly at Cambridge. "His behaviour," say the compilers of his article in the Biographical Dictionary, "was very obliging, and very pious; without hypocrisy, or monkish austerity: for, very often, he would shoot in the bow, and play at tennis; and was eminent for the great charities he bestowed."38 While he resided on his vicarage of Herne, in Kent, Providence directed him to the perusal of Bertram's celebrated Treatise on the Lord's Supper, written about seven hundred years before:39 which effectually convinced him of the falsehood and absurdity of transubstantiation. By his acquaintance with Cranmer, and other excellent men of that time; and, above all, by his unwearied application to the Holy Scriptures; his eyes were farther and farther opened: and he settled by degrees into a consistent, evangelical Protestant. After his appointment to the see of London, his exaltation only served to render him more humble, affable, and useful. Nothing could exceed the tenderness and respect with which he treated Mrs. Bonner, mother to his predecessor the superseded bishop of London. "Bishop Ridley, being at his manor of Fulham, always sent for this Mrs. Bonner (who lived in a house adjoining) to dinner and supper; with one Mrs. Mungey, bishop Bonner's sister: saying, Go for my mother Bonner. He always placed her at the head of his table, even though any of the king's council were present."40
"His mode of life was, as soon as he had risen and dressed, to continue in private prayer for half an hour. He then retired to his study, till ten: at which time he went, with his family, to common prayer: and, every day, read a lecture to them. After prayers, he adjourned to dinner; where his conversation was, always, wise and discreet; sometimes, merry and cheerful. This conversation he would indulge for an hour after dinner, or else, in playing at chess. The hour for unbending being expired, he returned to his study, where he continued till five; except suitors, or business abroad, otherwise required. Then he went to common prayers in the evening: and, after supper, having diverted himself another hour as before, he returned to his study, where he continued till eleven at night. From thence, going apart to private prayer, he retired to bed: where he, and his household (made virtuous by his example and instruction) enjoyed the sweet repose of a day well spent. A little before king Edward died, he was nominated to the bishopric of Durham. But, great as the honours were, which he received, and were intended him; the highest were reserved for him under queen Mary: which were, to be a prisoner for the gospel, a confessor of Christ in bonds, and a martyr for his truth."41
He was esteemed the most learned of all the English reformers: and was inferior to none of them in piety, sanctity, and clearness of evangelical light.42 His doctrinal system was, as I have already shewn, formed entirely on the plan of Scripture; to which sacred volume his love and attachment were inexpressible. In a walk in the orchard at Pembroke Hall (Cambridge), which is to this day ca!led Ridley's Walk, he got by heart almost all the epistles in Greek."43 To this circumstance, himself alludes, in the following passage, written a little before his martyrdom: "Farewell, Pembroke Hall, of late my own college, my cure and my charge. What case thou art in now, God knoweth: I know not well. Thou wast ever named, since I knew thee, which is not thirty years ago, to be studious, well learned, and a great setter forth of Christ's gospel, and of God's true word. So I found thee, and blessed be God, so I left thee, indeed. Woe is me for thee, my own dear college, if ever thou suffer thyself by any means to be brought from that trade. In thy orchard (the walls, butts, and trees, if they could speak, would bear me witness) I learned without book almost all St. Paul's Epistles: yea, and, I ween, all the canonical epistles, save only the Apocalypse. Of which study, though in time a great part did depart from me, yet the sweet scent thereof, I trust, I shall carry with me into Heaven. The profit thereof, I think, I have felt in all my life-time ever after."44 Were more of our modern divines thus intimately versed in the book of God, the Church of England would not be in such danger from the Arminianism of some who call themselves her sons.
III. Mr. Hugh Latimer, some time bishop of Worcester, was another of our reformers and martyrs. Though he did by no means shine as a scholar, but appears to have been rather deficient in human learning; he was, nevertheless, conspicuous for, his piety, zeal, and undisguised simplicity. His talents, as a preacher, were plain; and not unpopular. His sermons, more practical than speculative45 were chiefly calculated to expose the reigning immoralities of that age, in a style (though he often preached at court) altogether suited to the capacities of the vulgar and the unlettered. But the coarse sounding, of Latimer's ram's- horn was, perhaps, as useful to the common people, as the softer music of the silver trumpet modulated by Cranmer, Ridley, and the other reformers, was to the learned and polite.
Though we must not always expect to find in the discourses of Latimer, that exactness of logical accuracy, and that strictness of systematic harmony, which mark the performances of more accomplished divines; still we shall be sure to meet with genuine signatures of a gracious heart, and with lively vestiges of the knowledge that comes from above. And, notwithstanding the Arminians affect to claim this reformer for their own, the absolute want of truth, on which that claim is founded, will abundantly appear from the many striking and decisive passages, which I shall shortly lay before the reader.
Before I produce those passages themselves, permit me, as usual, to premise a general observation, in favour of our martyr's Calvinism. I mean the terms of respect and affection, in which he mentions the names of Austin, Luther, and Peter Martyr, who were all strenuous champions for absolute predestination. St. Austin, whom Mr. Sellon ignorantly and abasively styles "The great and giddy apostle of the Calvinists;" this same St. Austin is called, by Latimer, "A good Christian, and a defender of Christ's religion and of the faith."46 - Mr. Sellon terms Luther "A weather-cock:" but Latimer terms him, "That wonderful instrument of God, through whom God hath opened the light of his holy word unto the world."47 - Nor does Latimer speak less respectfully of Peter Martyr: "There are yet among us," said he, in a sermon preached before king Edward, "two great learned men, Peter Martyr, and Bernard Ochinus, which have an hundred marks apiece: I would the King would bestow a thousand pounds on that sort."48
The hand likewise, which Latimer had in drawing up the first part of our book of Homilies, must be considered as a loud and standing evidence of his Calvinism. He had resigned his bishopric (which he never afterward resumed), about seven years before the death of Henry VIII. on the passing of the six articles:49 and, about a twelvemonth after, was committed prisoner to the tower; where he lay till the accession of Edward VI. On his release, "he accepted an invitation from his friend archbishop Cranmer, and took up his residence at Lambeth: where he assisted the archbishop in composing the Homilies, which were set forth by authority in the first year of king Edward."50 These homilies are still a part of our ecclesiastical establishment. Let any man but read them; and then doubt if he can, whether the composers were not Calvinist: i.e. Anti-Pelagians; for, at that time, and long after, the very name of Arminians mas utterly unknown.
Now for some particular proofs of Latimer's orthodoxy. In producing these, I shall begin,
(1) With what he advances concerning election, or predestination unto life. "Cursed be he that doth the work of God negligently, or guilefully. A sore word for them, [i.e. for those ministers] that are negligent in discharging their office, or have done it fraudulently: for that is the thing that maketh the people ill. But true it must be, that Christ saith; Many are called, but few are chosen."51
"Some will say, now, why need we preachers then? God can save his elect without preachers? A goodly reason! God can save my life, without meat and drink: need I none therefore? God can save me from burning, if I were in the fire: shall I run into it therefore? No, no. I must keep the way that God hath ordained, and use that ordinary means that God hath assigned."52 According, therefore, to Latimer (and, indeed, according to the Scripture and right reason), the decree of predestination does not render the use of ordinary means unnecessary. On the contrary, the decree is that very root, from whence the means originally derive their efficacy.
Every Calvinist maintains, that good works are the consequence, and the evidence, of election: and, of those good works, restitution, to such persons as we may have wronged, is certainly one. Bishop Latimer was exactly of our mind. "Some examples have been, of open restitution: and glad may he be, that God was so friendly unto him, as to bring him unto it in this world. I am not afraid to name him: it was master Sherington; an honest gentleman and one that God loveth. He openly confessed, that he had deceived the king and he made open restitution. O, what an argument may he have against the devil, when he shall move him to desperation! God brought this out, to his amendment. It is a token, that he is a chosen man of God, and one of his elected."53
The passage immediately following, though it may tend to prove the vanity of making any calculation respecting those times and seasons which the Father hath put in his own power; demonstrates, however, the undoubting firmness, with which Latimer held the doctrine of election. "The world was ordained to endure, as all learned men affirm, and prove it with Scripture, six thousand years. Now, of that number, there be passed 5552: so that there is no more left, but 448. And, furthermore, those days shall be shortened. It shall not be full 6000 years. The days shall be shortened for the elects' sake."54
"St. Paul, that elect instrument of God, shewed a reason wherefore God layeth afflictions upon us.55 We cannot come to that unspeakable felicity, which God hath prepared for his, except we be clean in our hearts."56
The hypocrisy of too many religious professors, and the frequent deceitfulness of appearances, occasioned Latimer to make the following remark: "There is no great difference, here in this world, between the elect and the reprobate. For the very unfaithful give alms, &c. So that, I say, we cannot tell, as long as we be here in this world, which be elect, and which not. But at the last day, then it shall appear who is he that shall be saved; and, again, who shall be damned."57 There were some, however, of whose election the good bishop could have no doubt: witness what he said, above, concerning "master Sherington."
He justly observes, that the certainty of our election is to be inferred from the truth of our conversion. No Calvinist says (nor, indeed, will the nature of the case permit any reasonable man to argue so perversely and absurdly), I am elected, and therefore I shall be saved, whether I am converted or not. On the contrary, this is our language: God would not have converted me, if he had not elected me. We are for beginning at the bottom of the ladder, and for taking the chain by the right end. Hence (as bishop Bancroft very properly observed at the Hampton-court conference), we argue, not descendendo, but ascendendo; i.e. we rise to the fountain, by following the stream; or arrive at the knowledge of our own particular election, by the solid marks of sanctification. We judge of God's objective purposes concerning us, by that subjective work of grace which he hath wrought within us. As election is the radical cause of regeneration; so regeneration, and its fruits, are the clue, by which we are guided to the sight and sense of election. This was the precise view in which Latimer considered the point: whence he says, and we say with him, "We need not go about to trouble ourselves with curious questions of the predestination of God: but let us rather endeavour ourselves that we may be in Christ. For, when we be in him, then are we well: and then we may be sure that we are ordained to everlasting life."58 Again, "When you find these three things in your hearts, [viz. repentance, faith, and a desire to leave sin,] then you may be sure your names are written in the book, and you may be sure also, that you are elected and predestinated to everlasting life."59
Elsewhere, he comes more expressly to the point: "If thou art desirous to know, whether thou art chosen to everlasting life, thou mayest not begin with God; for God is too high: thou canst not comprehend him. Begin with Christ, and learn to know Christ, and wherefore he came: namely, that he came to save sinners, and made himself subject to the law, and a fulfiller of the law, to deliver us from the wrath and danger thereof. If thou knowest Christ, then thou mayest know further of thy election."60
Speaking of Joseph and his afflictions, he adds, "Here you see how God doth exercise those which appertain to everlasting life.61 Treating of the last day, he still keeps God's election in view: "The trumpet shall blow, and the angels shall come and gather all those that offend, from among the elect of God. All the elect shall be gathered unto him, and there they shall see the judgment; but they themselves shall not be judged, but shall be like as judges with him. After that the elect are separated from the wicked, he shall give a most horrible and dreadful sentence unto the wicked.62 Then shall the elect shine as the sun in the kingdom of God."63 Thus, says this worthy martyr, will Christ come, "in great honour and glory, and will make all his faithful like unto him, and will say, unto them that be chosen to everlasting life, Come, ye blessed of my Father, possess that kingdom which is prepared for you from the beginning of the world."64 We shall find this valuable man no less clear and scriptural,
(2). In his sentiments concerning Providence. "Remember the hair how it falls not without God's providence. Remember the sparrows, how they build in every house, and God provideth for them. And are you not much more precious to me, saith Christ than sparrows, or other birds! God will defend you, that, before your time cometh, ye shall not die, nor miscarry. God hath appointed his times, as pleaseth him: and, before the time cometh that God hath appointed, they Shall have no power against you. Till thy time come, thou shalt not die."65
According to Latimer, God's will is distinguishable into secret and revealed. His secret will is his will of decree, known only to himself: His revealed will is his will of command, discovered and made known in his written word. His secret, or decreeing will, is the rule of his own conduct: His revealed or preceptive will ought to be the rule of our conduct. Christ, says Latimer, "Teacheth us to pray, thy kingdom come thy will be done. Here we must understand, that the will of God is to be considered after two sorts. First, as it is omnipotent, unsearchable, and that cannot be known to us. Now, we do not pray that his will, so considered, maybe done: for his will, so considered, is, and ever shall be fulfilled, though we would say nay to it. For nothing either in Heaven or earth, is able to withstand his will. Wherefore it were but folly for us to pray to have it fulfilled, otherwise than to shew thereby that we give our consent to his will, which is to us unsearchable. But there is another consideration of God's holy will; and that consideration we, and all faithful Christians, desire may be done: and, so considered, it is called a revealed, a manifested, and declared will; and it is opened unto us in the Bible, in the New and Old Testament. There God hath revealed a certain will: therefore, we pray that it may be done, and fulfilled of us."66
Latimer has already pronounced God's secret, or "unsearchable" will, to be "omnipotent:" i.e. God's decrees must and shall be accomplished and brought to pass by his providence. No wonder, then, that our reformer, in exact harmony with that grand maxim, should assert as follows: "He [i.e. God] filleth the earth; that is to say, he ruleth and governeth the same: ordering all things according to his will and pleasure."67 From whence it is very naturally inferred, that "We ought to be at his pleasure: whensoever and whatsoever he will do with us, we ought to be content with all."68 That is, in modern language, we ought to believe, whatever is, is right: seeing "all things" are "ordered according to God's will and pleasure." Does not Latimer speak the very quintessence of Calvinism ?
One would imagine, that, if any of mankind might be supposed to be more exempt, than others, from the immediate and constant control of absolute Providence, kings and sovereign princes would be the men. Yet even these, according to honest Latimer's, theology, are as much tied and bound from above, as the meanest of the human race. "God saith, Through me kings reign. Yea, they be so under God's rule, that they call think nothing, nor do anything, without God's permission. For it is written, The heart of the king is in the hands of the Lord, and he turneth the same whithersoever it pleaseth him. All those great rulers, that have been from the beginning of the world till now, have been set up by the appointment of God; and he pulled them down, when it pleased him."69
Wealth and poverty are distributed by the hand of Providence. "It is written, The blessing of God maketh rich. Except God bless it, it [i.e. human labour] standeth to no effect: for it is written, They shall eat, but yet never he satisfied. Eat as much as you will, except God feed you, you shall never be full. So likewise, as rich as a man is, yet he cannot augment his riches, or keep that he hath, except God be with him, except he bless him. Therefore let us not be proud: for we be but beggars the best of us (s)."70
To the same effect he speaks elsewhere: We must labour; for so we are commanded to do: but we must look for the increase at God's hands. For, though a man labour much, yet, for all that, he shall have no more than God hath appointed him to have: for even as it pleaseth God, so he shall have. For the earth is the Lord's, and all is therein."71
I have already shewn, that Latimer believed that the duration of every man's life is fixed and predestinated by God. The good bishop inculcates the same great truth, again and again. "Every man hath a certain time appointed him of God; and God hideth the same from us: for some die in young age, some in old age, according as it pleaseth him."72 Once more: "of that we may be sure, there shall not fall one hair from our head, without his will: and we shall not die, before the time that God hath appointed unto us. Which is a comfortable thing: especially in time of sickness, or wars."73
Latimer, very justly, maintained, that afflictions also are an effect of God's predestination and providence: from whence he drew this practical conclusion: "Let us learn not to be peevish, when God layeth his cross upon us. Let us not despair, but call upon him. Let us think we be ordained unto it."74 Again, "Seeing that there is nothing done without his will, I ought to bear this cross which he layeth upon me, without murmering or grudging."75
Notwithstanding Latimer was thus so strenuous an assertor of God's decrees and providence; we yet find him making use of the word chance. But he evidently means, by that term, the occurrence of some event, unexpected and unforeseen by us ourselves. For, he takes care to let us know, that, by this word, he still intends no other than a providential dispensation. "Now," says he "when I come to poverty by chance, so that God sendeth poverty unto me; then I am blessed, when I take poverty well, and without grudging."76
Every Christian will allow, that the putting of Christ to death, was, in itself, infinitely the greatest crime ever perpetrated by man. And yet, so absolute a predestinarian was Latimer, that he represents this greatest of crimes as exactly corresponding to the predestination and providence of God concerning it. Nay, he even supposes, that Satan would have hindered the Messiah's crucifixion, but was not able to hinder it, because "God's council and purpose" were, that the Messiah should be crucified. Let us attend to Latimer's own words. "After that, when Christ was born into the world, he [i.e. Satan] did what he could to rid him [viz. Christ] out of the way: therefore he stirred up all the Jews against him. But, after he perceived that his death [i.e. the death of Christ] should be our deliverance from everlasting death; he [Satan] did what he could to hinder his death; and therefore he stirred up mistress Pilate, who took a nap in the morning, as such fine dames are wont to do, that she should not suffer her husband to give sentence against Christ. For, as I told you, when he [Satan] perceived that it was to be his [Satan's] destruction, he would hinder it, and did what he could, with hand and foot, to stop it. But yet he was not able to disannul the counsel and purpose if God."77 Far be it from me to vindicate the whole of this remarkable paragraph. On the contrary, I think it very exceptionable, in more respects than one. But it certainly proves, that Latimer carried. his idea of predestination to the highest pitch it is possible for man to do.
'Tis now time, that I should produce his judgment.
(3.) Concerning original sin, or man's total fall from God: on which important article, no less than on the preceding ones, the doctrine of this reformer was essentially different from that embraced by the sect of of Arminius. "It was not for nought," says Latimer, that "Jeremiah describeth man's heart in its colours: the heart of man is naughty, and crooked, and a froward piece of work."78 But, how came the human heart to be thus spiritually and morally depraved? Latimer traces it all to the sin of our first parent. "Our fore-father Adam wilfully ate of the apple forbidden. Wherefore he was cast out of the everlasting joy in paradise, into, this corrupt world, amongst all vileness: whereby of himself he was not worthy to do any thing laudable and pleasant to God; evermore bound to corrupt affections, and beastly appetites; transformed into the uncleanest and variablest nature that was made 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 their abominable vileness: and so we must needs grant of ourselves to be in like displeasure unto God, as our father Adam was. By reason hereof, as I said, we be, of ourselves, the very children of the indignation and vengeance of God: the true inheritors of Hell, and working all towards Hell. Which is the answer to this question, made to every man and woman by themselves, what art thou?"79I will add but one citation more: "This our nature David, the holy king and prophet, describeth with few words, saying, Lo, in iniquity am I born, and in sin hath my mother conceived me. He doth signify by his words, what he had inherited of his parent Adam; namely, sin and wickedness. And he speaketh not of himself only, but of all mankind. He painteth us out in our own colours shewing, that we all are contaminate, from our birth, with sin; and so should justly be fire-brands in Hell, world without end. This the holy prophet shewed in these words to put us in remembrance of our own wretchedness: to teach us to despair of our own holiness and righteousness, and to seek our help and comfort by that Messias whom God hath promised to our fore-fathers. Another Scripture signifieth to us, farther, what we be of ourselves, of our own nature: for it is written, all men are liars. Therefore, man is not clean; but full of falsehood, and deceit, and all manner of sin and wickedness; poisoned and corrupt with all manner of uncleanness. What found he [i.e. God], when he made inquisition? marry, this: all men have declined from God; there was none that did good, no not one. Here, we may perceive what we be of ourselves, of our own nature."80
Such being Latimer's view of original sin, and its effect, no wonder, that,
(4.) He utterly denied those powers, which Arminians ascribe to what they term man's free-will.
The unceremonious prelate even goes so far as to suppose, that the will of Satan, and the will of man, are joint warriors against the will of God. "We desire," says Latimer, on those words, Thy will be done; "We desire, that he [viz. our heavenly Father] will fortify and strengthen us, so that we may withstand the Devil's will, and our own, which fight against God's will."81 But in vain is the will of God fought against: for, as the martyr observes in another place, "No man's power is able to stand against God, or disappoint him of his purposes."82
He likewise pays a very rough compliment to free-will, in the subsequent passage: "I am, of myself, and by myself, coming from my natural father and mother, the child of the ire and indignation of God, and the true inheritor of Hell; a lump of sin, and working nothing of myself, but all towards Hell, except I have better help of another than I have of myself."83
What is the influence of this truth upon the hearts of those who are born again and converted to God? The bishop shall tell us. "Here we may see, how much we be bound and indebted to God, who has revived us from death to life, and saved us that were damned " [i.e. who were naturally condemned by the divine law]: "which great benefit we cannot well consider, unless we do remember what we were of ourselves, before we meddled with him and his laws. And the more we know our feeble nature, and set less by it, the more we shall conceive and know in our hearts what God hath done fur us: and, the more we know what God hath done for us, the less we shall set by ourselves, and the more we shall love and please God. So that, in no condition, we shall either know ourselves or God; except we do utterly confess ourselves to be mere vileness and corruption."84
Whoever has such an opinion of human nature and its powers, must likewise hold, that man is, in no respect, nor in any degree, the architect of his own salvation. Hence,
(5.) Latimer believed, that, in the whole business of conversion and sanctification, God's free and efficacious grace is all in all. With an eye to this point, we find him expressly declaring, that his ministry was nothing, unless God made it effectual: "Whether it be unfruitful, or no," says he, "I cannot tell. It lieth not in me to make it fruitful. If God work not in your hearts, my preaching can do but little good."85
Speaking of some, who reviled him for preaching the gospel, he acknowledged that the grace, by which alone those persons could be amended, was solely at the sovereign disposal of God himself: "As for me, I owe them no ill-will; but I pray God amend them, when it pleaseth him."86 Again: "Preachers can do no more but call: God is he that must bring in. God must open the hearts, as it is in the Acts of the Apostles. When Paul preached to the women, there was a silk- woman, whose heart God opened. None could open it, but God. Paul could but only preach: God must work; God must do the thing inwardly."87
On those words of our Lord, If ye then being evil, &c.; he observes, that Christ here "Giveth us our own proper name: he painteth us out; he pincheth us; he cutteth off our combs; he plucketh down our stomachs. And here we learn to acknowledge ourselves to be wicked, and to know him to be the well-spring and fountain of all goodness, and that all good things come of him."88 If this is not "pinching" and" cutting the comb" of free-will, I know not what is.
In his third sermon on the Lord's Prayer, he remarks, that, in the petition of hallowed be thy name, Christ would have us to confess our own imperfections, that we be not able to do any thing according to God's will, except we receive it first at his hands. Therefore he teacheth us to pray, that God will make us able to do all things according to his will and pleasure.89 Farther, by this petition, we be put in remembrance what we be, namely, captives of the Devil, his prisoners and bondmen; and not able to come at liberty through our own power.90 Wherefore, we may say, with St. Austin, Lord, do thou with me what thou commandest, and then command what thou wilt. For we, of our own strength and power, are not able to do his commandments."91 Latimer, in another place, quotes St. Austin's word more exactly: "Like as St. Augustin saith, Lord give that thou command est, and then command what thou wilt: as who would say, if thou wilt command only, and not give; then we shall be lost, we shall perish."92 Which, by the way, is another proof of Latimer's agreement with Austin on the article of grace. One or two testimonies more shall conclude this head.
Except a man be born again from above, he cannot see the kingdom of God. He must have a regeneration. And what is this regeneration? It is not to be christened in water, as these fire-brands [i.e. the papists] would have it. How is it to be expounded then? St. Peter sheweth, that one place of Scripture declareth another. St. Peter saith, And we be born again. How? not by mortal seed, but by immortal. What is this immortal seed? By the word of the living God: by the word of God preached and opened. Thus cometh in our new birth.93 This is a great commendation of this office of preaching. It is God's instrument, whereby he worketh faith in our hearts."94
As Latimer thus believed that men are regenerated, not by themselves, nor by the mere water of baptism, nor simply by the word preached, but by the power of God himself "working faith in their hearts;" of which supernatural power the word preached is no more than the usual instrument and channel: so he taught, that, after the work of regeneration has passed upon the soul, man's own ability can no more preserve him in a state of grace, than it could at first bring him into it. "St. Paul saith, Be strong in the Lord. We must be strong by a borrowed strength: for we of ourselves, are too weak and feeble. Therefore let us learn where we shall fetch our strength from; namely from above. For we have it not of our own selves."95
"This is a good doctrine, which admonisheth us to give all praise unto God: and not to ascribe it to our own selves.96 It shall be necessary unto all men and women of this world, not to ascribe unto themselves any goodness of themselves; but all unto our Lord God."97 Surely, if Latimer was a free-willer, there is no meaning in words!
(6.) Let us consult him, next, on the important doctrine of justification. According to this good old Churchman, justification in the sight of God is absolutely free and entirely unmerited by man; and accrues to us only by an interest in the active obedience, or personal righteousness, of Jesus Christ.
[1.] For the absolute freeness of justification. "We must believe that our Saviour Christ hath taken us again into his favour, that he hath delivered us by his own body and blood, and by the merit of his own passion, of his own mere liberality."98
"Do I now, in forgiving my neighbour his sins which he hath done against me; do I, I say, deserve, or merit, at God's hand, forgiveness of my own sins? No, no: God forbid. For, if this should be so, then farewell Christ. It taketh him clean away. It diminisheth his honour, and it is very treason wrought against Christ. Remission of sins wherein consisteth everlasting life, is such a treasure that passeth all men's doings. It must not be our merits that shall serve, but his. He is our comfort; he is the majesty of God; and his blood-shedding it is that cleanseth us from our sins. Therefore, whosoever is minded contrary unto this, he robbeth Christ of his majesty, and so casteth himself into everlasting danger. As touching our salvation, we must not go to work, to think to get everlasting life by our own doings. No. This were to deny Christ's salvation, and remission of sing, and his own and free gift.99 Thou must beware, as I said before, that thou think not to go to Heaven by such remitting of thy neighbour's ill doings. But, by such forgiving, or not forgiving, thou shalt know whether thou have faith or no (z)."100
"There be many folk, which, when they be sick, say, O, that I might live but one year longer to make amends for my sins! which saying is very naught and ungodly: for we are not able to make amends for our sins. Only Christ, he is the Lamb of God which taketh away our sins. As for satisfaction, we cannot do the least piece of it."101
"Reward! This word soundeth as though we should merit somewhat by our own works. But we shall not think so: for ye must understand, that all our works are imperfect; we cannot do them so perfectly as the law requireth, because of our flesh which ever letteth us. Wherefore is the kingdom of God called, then, a reward? because it is merited by Christ. For as touching our salvation and eternal life, it must be merited: but not by our own works, but only by the merits of our Saviour Christ."102
"All the Papists in England, and especially the spiritual men [i.e. their priests], be the enemies of the cross of Christ, two manner of ways. First, when he is a right Papist, given unto monkery, I warrant you he is in this opinion. That with his own works he does merit remission of his sins, and satistieth the law through and by his own works: and so thinks himself to be saved everlastingly. This is the opinion of all Papists: and this doctrine was taught, in times past [i.e. in the Popish times], in schools and in the pulpits. Now, all those, that be in such an opinion, are the enemies of the cross of Christ, of his passion and blood-shedding. For they think in themselves" [i.e. such an opinion is tantamount to thinking, that] "Christ needeth [needed] not to die: and so they despise his bitter passion. They do not consider our birth-sin, and the corruption of our nature: nor yet do they know the quantity of our actual sins, how many times we fall into sin; or how much our own power is diminished, or what might and power the Devil hath. They consider not these things: but think themselves able with their own works to enter into the kingdom of God. And, therefore, I tell you, this is the most perilous doctrine that can be devised.103 We must do good works: we must endeavour ourselves to live according to the commandments of God: yet, for all that, we must not trust in our doing,. For, though we do to the uttermost, yet it is all imperfect, when ye examine them by the rigour of the law: which law serveth [not to justify us, but] to bring us to the knowledge of our sins, and so to Christ; and, by Christ, we shall come to the quietness of our conscience. Therefore, it is not more necessary to do good works, than it is to beware how to esteem them. Therefore take heed, good Christian people: deny not Christ; put not your hope in your own doings: for if ye do, ye shall repent."104
"He will reward our good works in everlasting life, but not with everlasting life; for our works are not so much worth, nor ought to be esteemed so, as to get us Heaven. For it is written, The kingdom of Heaven is the gift of God. So likewise St. Paul saith, Ye me saved freely, without works. Therefore, when ye ask, Are ye saved? Say, yes. How? marry, gratis; freely. And here is all our comfort to stay our consciences."105
We read, in a book, which is entitled 'The Lives of the Fathers,' that there was once a great, holy man (as he seemed to all the world) worthy to be taken up into Heaven. Now, that man had many disciples, and, on a time, he fell into a great agony of conscience; insomuch that he could not tell what in the world to do. Now, his disciples standing about him, seeing him in this case, they said unto him, How chanceth it that ye are so troubled, father? for, certainly, there is no body so good a liver, or more holy than you have been: therefore you need not fear: for, no doubt, you shall come to Heaven. The old father made them answer again, saving, Though I have lived uprightly, yet for all that, it will not help me, I lack something yet. And so he did indeed. For, certainly, if he had followed the counsel of his disciples, and put his trust in godly conversation, no doubt he should have gone to the Devil."106
Bishop Latimer was immoveably radicated in that great scriptural and Protestant axiom, that good works do not go before justification, but justification goes before good works. Hence his following excellent remark: "I pray you note this: we must first be made good, before we can do good. We must first be made just, before our works please God. For, when we are justified by faith in Christ, and are made good by him; then cometh our duty, that is to do good works, to make a declaration of our thankfulness."107 Now, if good works cannot possibly exist prior to justification, it invincibly follows, that justification cannot possibly be caused or conditionated by good works. On the contrary, justification is itself the cause of good works, instead of good works being the cause of justification.
Though Christ will, in the last day, condescend to make mention of the good works which he enabled his people to perform; and will appeal to those works, as evidences of his people's belonging to him; yet the works, so appealed to, will not be the ground even of that public and declarative justification, which will be predicated of the elect at that awful season. So at least good Latimer thought: witness his own testimony. "If we shall be judged after our own deservings, we shall be damned everlastingly. Therefore learn here, every good Christian, to abhor this most detestable and dangerous poison of the Papists, who go about to thrust Christ out of his seat. Learn here, I say, to leave all Papistry, and to stick only to the word of God; which teacheth thee, that Christ is not a judge, but a justifier, a giver of salvation, a taker-away of sin. For he purchased our salvation through his painful death; and we receive the same through believing in him: as St. Paul teacheth, saying, Freely ye are justified,through faith. In these words of St. Paul, all merits and estimation of works are clear taken away. For, if it were for our works' sake, then were it not freely. But St. Paul saith, freely. Whether will you now believe St. Paul, or the Papist (h) ?"108
Nor does this inestimable truth lead, in the least, to licentiousness. Let the apostolic reformer obviate the unreasonable surmise. "But you will say, seeing we can get nothing with good works, we will do nothing at all; or else do such works as shall best please us: seeing we shall have no rewards for our well-doings. I answer, we are commanded, by God's word, to apply ourselves to goodness, every one in his calling: but we must not do it to the end to deserve Heaven thereby. We must do good works, to shew ourselves thankful for all his benefits, which he hath poured upon us; and in respect of God's commandment; considering, that God willeth as to do well, not to make a merit of it; for this were a denying of Christ, to say, I will live well and deserve Heaven. This is a damnable opinion. Let us rather think thus: I will live well, to shew myself thankful towards my loving God, and Christ my redeemer."109 What a double-dyed Antinomian must such a writer as bishop Latimer appear, in the eyes of such jaundiced theologs, as John Wesley and Walter Sellon: Especially when they consider,
[2.] That according to the bishop's scheme of divinity, the righteousness or personal obedience of Jesus Christ, is the sole meritorious cause of this free justification.
"Our sins lett us [i.e. they hinder us], and withdraw us from prayer. But our Saviour maketh them nothing. When we believe in him, it is like as if we had no sins. For he changeth with us; he taketh our sins and wickedness from us, and giveth us his holiness, righteousness, justice, fulfilling of the law; and so, consequently, everlasting life. So that we be like as if we had done no sin at all. For his righteousness standeth us in so good stead, as though we of ourselves had fulfilled the law to the uttermost."110
"All faithful and true Christians believe only in his death. They long to be saved, through his passion and blood-shedding. This is all their comfort. They must know, and steadfastly believe, that Christ fulfilled the law; and that his fulfilling is theirs. So that they attribute unto Christ the getting and meriting of everlasting life. And so it followeth, that they, who attribute the remission of sins, the getting of everlasting life, unto themselves, or their works, that they deny Christ, they blaspheme and despise him."111
He himself had no sin at all. He suffered, to deliver us from everlasting damnation. He took our sins, and gave us his righteousness.112 Our Saviour is clearly open unto us. He hath suffered for us already, and fulfilled the law to the utmost: and so, by his fulfilling, taken away the curse of the law).113 By his passion, which he hath suffered, he merited, that as many, as believe in him, shall be as well justified by him as though themselves had never done any sin, and as though they themselves had fulfilled the law to the uttermost.114 He was very man, and was bound to the law. To what end? That he might deliver us from the law, to which we were bound; and that we might receive the right of the children of God by adoption, through God's goodness, by his deserving: that we might have, through his fulfilling of the law, remission of sins and eternal life. These are the gifts, which he hath deserved with his keeping of the law."115 Once more: "he was a lamb undefiled, fulfilling the law for us to the uttermost; giving us, freely as a gift, his fulfilling to be ours; so that we are now fulfillers of the law by his fulfilling. So that the law may not condemn us, for he hath fulfilled it: that we believing in him are fulfillers of the law, and just, before the face of God.116 Our unrighteousness is forgiven us through the righteousness of Christ: for, if we believe in him, then are we made righteous. When he [God the Father] gave us his only Son, he gave us also his righteousness and his fulfilling of the law. So that we are justified by God's free gift, and not of ourselves, nor by our merits; but the righteousness of Christ is accounted to be our righteousness."117
The justification of God's people, thus founded upon, resulting from, and secured by, the imputed righteousness of Christ; this justification, according to Latimer, and according to the Scriptures, is absolute and total. "Our Saviour hath taken away our sins, so that they cannot hurt us. For they be no sins, in the sight of God. For he hath taken away the guiltiness of sins, and the pains and punishments which follow sins. Christ hath deserved, that those, who believe in him, shall be quit from all their sins."118
No people are more crumbled into subdivisions among themselves, than the Arminians. That particular sort of them, whose shameless and fruitless efforts to blacken the Church of England have given rise to this present work, are Arminian-Perfectionists. I mean Mr. John Wesley, and his junto. For the sake of these people, and by way of demonstrating, still farther, the palpable falsehood with which they lay hold on Latimer's robe, and claim him for their kinsman; I will subjoin
[7.] Some part of what this reformer delivers, concerning the doctrine of sinless perfection.
By way of substratum, let us hear his testimony, respecting the spirituality, perfection, and extent of the moral law revealed in the Scriptures. "If he, [i.e. if Christ] had not kept the law, the law had such power, that it would have condemned us all. For so it is written: Cursed be he, who abideth not by all that which is written in the law. So that, the least cogitation that we have against the law of God, bringeth this curse upon our heads. So that there was never man, nor shall be one, that could remedy himself by this law; for it is spiritual. It may not be fulfilled, but by the spirit. It requireth us to be clean from all spot of sin; from all ill thoughts, words, and deeds. But we be carnal; and, as St. Paul saith, sold under sin and wickedness: therefore, he concludes thus: By the works of the law no man can be justified. As Christ did them, they merit: for he did them perfectly, as they ought to he done. But as we do them, they condemn. And yet the lack is not in the law, but in us. The law, of itself, is holy and good. But we are not able to keep it; and therefore we must seek our righteousness, not in the law, but in Christ, who hath fulfilled the same, and given us freely his fulfilling. And this is the chiefest cause, why Christ would fulfil the law [namely, for our justification]. But all the Papists think themselves to be saved by the law: and I myself have been of that dangerous, perilous, and damnable opinion, till I was thirty years of age. So long I walked in darkness, and in the shadow of death. And, no doubt, he that departeth out of this world in that opinion, he shall never come to Heaven. For, when we will consider the works of the law, which the law requireth; and, again, how we do them; we shall find, that we may not be justified by our doings. For the flesh reigneth in us; it beareth rule, and hindereth the spirit: and so we never fulfil the law. Certain it is, that they that believe in Christ have the Holy Ghost, which ruleth and governeth them: yet, for all that, there be a great many lacks in them. So that if they would go about to be saved by their works, they should come too short: for their works are not able to answer the requests of the law. The law requireth a perfect righteousness and holiness. Now, all they that believe in Christ, they are holy and righteous: for he hath fulfilled the law for us which believe in him (t)."119
Such being the unrelaxing perfection, which the law inflexibly requires: it necessarily follows, that the supposition of possible perfection on earth, is the most fanatic dream, and the most gigantic delusion, which can whirl the brain of a human being. So it appeared to Latimer. "No man born into this world," says he, "is without sin, save Christ only.120 Who is there, in this world, that hath not need to say, Lord, forgive me? No man living. Not, ever was, nor shall be, our Saviour only excepted.121 There is neither man, nor woman, that can say they have no sin: for we be all sinners.122 We be ever in that case, that we have ever need to say, Lord, forgive us: for we ever do amiss.123 St. Paul saith, Let not sin reign in your corruptible body. He doth not require us that we should have no sin, for that is impossible unto us: but he requireth, that we be not servants unto sin.124 There is no saint in Heaven, neither St. Peter, nor Paul, but, when they were here, their nature was corrupt, and given to wickedness.125 How doth he [i.e. Christ] save us from sin? In this manner; that sin shall not condemn us; sin shall not have the victory over us. He saved us, not so that we should be without sin, that no sin should be left in our hearts: No. He saved us not so. For all manner of imperfections remain in us: yea in the best of us: so that, if God should enter into judgment with us, we shall be damned. For there neither is, nor was, any man born into this world, who could say, I am clean from sin, except Jesus Christ. Therefore he saved us not so from sin in taking clean away the same from us, that we should no more be inclined to it; but rather the power and strength of the same sin he hath so vanquished, that it shall not he able to condemn those that believe in him: for sin is remitted, and not imputed, unto believers."126
They, who, after this, can set down bishop Latimer for a perfectionist may, with equal reason, set him down for a free-willer. I proceed,
(8). To take his vote on the subject of universal redemption.
His doctrine, concerning redemption itself, is, that the people for whom Christ died are, by his death, totally discharged from the punishment due to their sins. "It is," says he "much like as if I owed another man twenty thousand pounds, and should [i.e. must] pay it out of hand, or else go to the dungeon of Ludgate: and when I am going to prison, one of my friends should come, and ask, Whither goes this man? and, after he had heard the noatter, should say, Let me answer for him; I will be surety for him; yea, I will pay all for him. Such a part played our Saviour Christ with us."127 Elsewhere he repeats the same illustration; but in yet stronger terms: "In such distress cometh a good friend, and saith, Sir, be of good cheer; I will pay thy debts: and forthwith payeth the whole sum, and setteth me at liberty. Such a friend is our Saviour. He hath payed our debts, and set us at liberty."128
From these premises, it incontestibly follows, that not one of those for whom "Christ payed all," not one of those for whom he discharged "the whole sum," not one of those whom he died to "set at liberty" from punishment; can be finally condemned: since, if condemned and punished they were to be, either the justice of God the Father would fail, or it would not be true that Christ had discharged "all their debts," and payed off "the whole sum," and really "set them at liberty." Hence, it is evident, that, according to Latimer's argument, Christ was very far from dying for every individual of mankind it being Latimer's avowed opinion, that very many will, in the last day, be sentenced to suffer the vengeance of eternal fire. He supposed, for instance, that unpreaching bishops only will fill up a gap in Hell, of seven leagues wide.129 Surely, the "debts" of these, at least, were not "all paid," nor the debtors set at liberty!" Consequently, if Latimer may be credited, some of mankind must have been left unredeemed. Observe I am not here professedly delivering my own opinion. I am only deducing the opinion of Latimer from Latimer's premises.
But his judgment does not stand in need of deduction. It has the seal and sanction of his own express declaration. He peremptorily affirms, that Christ did not die for such as shall be eventually lost. "Mark here," says he, "Scripture speaketh not of130 impenitent sinners: Christ died not for them; his death remedieth not their sins."131 Now, if there be any, for whom Christ "died not," and whose sins his death "remedieth not;" it follows, that, in this reformer's idea, redemption is not universal.
His frequently affirming, that Christ expiated the sins of "the whole world," does by no means clash with his doctrine in the above passages. Indeed, it is saying no more than the Scripture has repeatedly said before him. The point of enquiry is, what does that phrase, the whole world, import? Surely, not every person, without exception, who did, does, or shall exist; for, in that sense of the phrase, it seems impossible that Christ could die for all. Some, for instance, in our Lord's time at least, were guilty of that sin which he himself has pronounced absolutely unpardonable: and would he die for the pardon of those, whose sin, he avers, shall never be pardoned? This would be like a man's paying down an inestimable ransom for such as he knows at the very time of his paying it, neither will nor can ever be set at liberty. Besides, what shall we say of those many final impenitents, whose departed souls had been in the place of torment, ages and ages before Christ was crucified at all? Full four thousand years had elapsed from the creation, ere the Messiah was even manifested in the flesh. And Scripture will not permit us to believe, that the whole of mankind, who died within that extensive period, were glorified in Heaven. Now, it would both impeach the wisdom, and affront the dignity of Christ, as well as infinitely depreciate the value of his sacrifice, to suppose, that he could possibly shed his blood on the cross, for those very souls which were, at that very time, suffering for their own sins in Hell. The tenet, therefore, of a redemption absolutely universal, will not stand the test either of Scripture, reason, or the analogy of faith. Shall we, for example, affirm, that Christ died for the salvation of Judas? The fact seems to be impossible. 'Tis plain that Judas slew himself, subsequently to the apprehension, but antecedently to the actual crucifixion of Christ.132 The soul of Judas, therefore, went to its own place of punishment, before Christ had offered himself in sacrifice to God. And I cannot, for my own part, see, with what propriety Christ could die to save a person from going to Hell, who was actually there already.
Whether these particular topics ever occurred to the mind of bishop Latimer, or not, I will not take upon me to decide. But one would imagine they had: or, at least, that his judgment, concerning the extent of redemption, was determined by considerations equally weighty. For, when he speaks of Christ's having redeemed the whole world, he takes care to apprize us, that he uses this large term in a very restricted sense. My proofs follow.
"God is not only a private Father, but a common Father unto the whole world, unto all the faithful, be they never so poor and miserable.133 We know that Christ is offered once for us, and that this one offering remedieth all the sins of the whole world; for he was the Lamb which was killed from the beginning of the world: that is to say, all they that believe in him, since Adam was created, they were saved by him."134 'Tis plain then, that, by the whole world, Latimer means no more than the whole world of the faithful, the whole world of them that believe. One more testimony shall stand for all. "He only hath merited, with his painful passion, to be a Saviour of the whole world: that is, to deliver all them that believe in him, from their sins and wickedness."135 So speaks Latimer. And Calvinism says the very same.
If Christ died only for them that136 believe, or in whom faith is wrought; it follows, that faith is an exceeding great and precious gift. It may be worth our while to enquire into Latimer's definition of what faith is: and the rather, as his definition of faith will conduce, still farther, to demonstrate, that redemption is, in his judgment, not strictly universal, but limited.
"We must," says this honest master in Israel, "have the right faith, the lively faith, the faith that bringeth salvation: which consisteth in believing that Christ died for my sin's sake. I must not stand in generalities, as to believe that Christ suffered under Pontius Pilate: but I must believe that that was done for my sake, to redeem with his passion my sins, and all theirs which believe and trust in him. If I believe so, then I shall not be deceived137 I must believe, for myself, that his blood was shed for me."138 Such an account of true faith as this necessarily infers the actual limitation of redemption. For, where is the peculiar privilege of believing that "Christ shed his blood for me," if it be true, that he actually shed his blood for every body? If he redeemed the entire race of mankind, without exempting so much as one (which the Arminian doctrine of universal redemption supposes), his blood must of course have been shed for me among the rest, whether I believe it or not. Where, then, is either the use, or the importance of this faith, on the hypothesis of an unlimited ransom?139 I conclude, therefore, that the reformer, who has laid down such a definition of "the faith which bringeth salvation," could never, in the very nature of things, suppose the ransom to be unlimited. And, indeed, as we have already shewn, he himself has expressly declared that he did not suppose it.
But, though he believed redemption not to be absolutely universal, this belief of his did by no means arise (any more than ours) from a diminutive idea of the worth and value of Christ's atonement. He acknowledged its intrinsic sufficiency to redeem every individual of the human species, though he denied its actual universality. Thus he speaks. "Notwithstanding his death might be sufficient for140 all the whole world, yet, for all that, no man shall enjoy that same benefit, but only they that believe in him."141 And who are they that shall believe and be saved? Let Latimer answer the question. "Therefore he is called Jesus, because he shall save his people from their sins; as the angel of God himself witnesseth."142
All, that now remains, is,
(9). To enquire into what he has delivered concerning the doctrine of final perseverance.
There was a time, when Latimer seems to have rather symbolized with some of the Lutherans, on this article. Luther himself did not believe the being of a God, more firmly, than he believed the total and final perseverance of the regenerate elect. But soon after Luther's death, some of those Protestants, who called themselves by his name, began to deviate from the purity and strictness of that reformer's system. One of these deviations respected the degree of possible apostacy. A branch of nominal Lutherans begun to teach, that, though a truly sanctified person could not fall finally from grace, he might nevertheless fall totally: he might make utter shipwreck of faith, for the time being; though he should certainly (by virtue of God's immoveable covenant and election) be regenerated over again, and saved at last. Though this was rather a bungling idea of perseverance, equally illogical and unscriptural, yet it did not clash with that part of the Christian system which asserts the certainty of eventual salvation to all true believers: and so came infinitely short of the absurdity of Arminianism, which supposes, not only a total, but a final defectibility of grace; than which nothing can be more monstrous and profane.
That Latimer once imagined divine grace in the hearts of the regenerate to be totally (though not finally) defectible, appears from that passage, in one of his sermons, where he speaks of a person's being sometimes in, and sometimes out of, Christ and the book of life. The passage runs thus: "But you will say, How shall I know that I am in the book of life? how shall I try myself to be elected of God to everlasting life? I answer; first, we may know, that we may one time be in the book, and another time come out again: as it appeared by David, who was written in the book of life; but, when he sinned, he was out of the book of the favour of God, until he had repented, and was sorry for his faults. So we may be in the book one time; and, afterward, when we forget God and his word, come out of the book: that is, out of Christ, which is the book. And in that book are written all believers."143 God forbid, that I should so much as wish to represent any thing differently from what it really is. I acknowledge, that, when Latimer delivered the above paragraph, he seemed, on this head, to have coincided in judgment with the new Lutherans. And I likewise add, that he was the only one of all our English reformers who trod in this bye-path. Consequently, his private opinion, in which he was perfectly singular, and absolutely stood alone, affects not the public doctrine of the Church of England.
But if Latimer was, at one time, somewhat eccentric, in point of total defectibility; he was stedfast as a rock, and true as a needle to the magnet, in point of final perseverance. This I aver; and now proceed to prove.
"All they," says Latirner, "that believed in Christ, since Adam was created were saved by him (tc)."144
Speaking of the fear of death, from which many eminent saints are not entirely delivered, he thus goes on: "Yea, the elect people of God, the faithful, having the beholding of his face, though God hath always preserved them (such a good God is he to them that believe in him, that he will not suffer them to be tempted above that that they are able to bear); yet, for all that, there is nothing that they complain of more sore, than this horror of death."145
To that artful question, asked by the Papists, Do you think that all your Catholic fore-fathers are damned? Bishop Latimer judiciously answers, that, as many of them as went to Heaven were saved by virtue of God's electing-grace and were finally preserved by it to life eternal. "To the question, of our forefathers: God knoweth his elect, and diligently watcheth and keepeth them, so that all things serve to their salvation. The nature of fire is, to burn all that is laid in it: yet God kept the three young men in Babylon, that they burnt not. And Moses saw a bush on fire; but it burnt not. So false doctrine burneth as the fire: it corrupteth. But God kept his elect, that they were not corrupted with it; but always put their trust in one ever-living God, through the death of Jesus Christ our Lord. In Elias's time, idolatry and superstition reigned: so that Elias said, Lord, they have destroyed thy altars, and slain thy prophets and preachers, and I am left alone. But the Lord answered him, I have reserved to myself seven thousand men, who have not bowed their knees to Baal. So God, I trust, reserved our fore-father, in so perilous times, more graciously than we can think (y)."146
According to this good man, Satan is an enemy whom every true believer is certain of overcoming. "The Devil hath no farther power than God will allow him. The Devil can go no farther than God permitteth him to do. Which thing shall strengthen our faith: insomuch that we shall be sure to overcome him."147
God, "is able to help us in our distress, and grant our requests. And though these be great things, yet we need not to despair; but consider that he is Lord over Heaven and earth, that he is able to do for us, and that he will do so, being our Father and our Lord, and King over all things."148
Latimer very rightly deduces the final perseverance of the saints from the love which God bears in Christ to his believing people. "In the prophets, every where, he setteth out his great love which he hath towards us, saying, Can a woman forget her own child, which she hath born into the world? yea, and though she do forget the same, yet I will not forget thee. It is a rare thing, when the Devil so much prevaileth in parents, that a mother should neglect or forget her own child. Yet, saith God, though it were so, that she could forget her child, yet will not I forget thee when thou believest in my Son Christ. For the Devil cannot prevail against me, though he prevail against [such] women, so that sometimes they forget their own children, or kill them: yet he shall not prevail against me, for I am mightier than he is."149 This is hinging the question on the right point. While God perseveres in his love to the saints, the saints cannot but persevere in the grace of God. So that God himself must cease to persevere, ere they can.
Latimer justly observes, that the comfort of faith may be suspended, though the grace of faith is perpetual and inamissible "It is said, in Scripture, that God leadeth [as it were] into Hell, and bringeth up again. And so it is with such fearful men: for God doth cast them into Hell, [i.e.] he hideth himself from them; but at length he bringeth them out again, and establisheth them with a constant faith, so that they may be sure of their salvation and everlasting life. I knew once a woman who was seventeen years in such an extacy and fear: but at length she recovered again, and God endued her with a strong and stedfast faith in the end."150
Nothing can be more comfortable to an awakened mind, than this blessed infallibility of perseverance. "This is now an exceeding comfort to all Christian people: for they may be assured, that when they believe in Christ, and Christ taketh their parts, there shall be nothing neither in Heaven nor on earth, that shall be able to hurt them or lett [i.e. hinder] them of their salvation."151 Again: "By this text [viz he that spared not his own Son, &.c.] it appeareth, that he that hath Christ hath all things: he hath Christ's fulfilling of the law: he hath remission of his sins; and so, consequently everlasting life. Is not this a comfort?"152
"Whoever thus believeth, mistrusting himself and his own doings, and trusting in the merits of Christ: he shall get the victory death, the devil, and hell: so that they shall not hurt him, neither all their powers be able to stand against any of those who are in Christ Jesus.153 Who is a just man? He is just that believeth in our Saviour. For, as you have heard before, those, who believe in Christ, are justified before God: they are clean delivered from all sins, and therefore may be called just; for so they are in the sight of God. Such, saith the Prophet, he hath never seen forsaken of God."154
So far was Latimer from not holding the final perseverance of true believers, that he held it sinful in true believers to doubt of their own final perseverance. "We must always consider that God is able to save as, and believe undoubtedly that he will save us. So that, when I am sick, as is said before, I may doubt whether God will deliver me from my sickness, or no: but I may not doubt of everlasting life."155
He considered the doctrine of perseverance as a powerful support and consolation, under even the outward afflictions of the present life. Christ "Is every where: and will be with us unto the end of the world, as he promised to his apostles after his resurrection, saying, Lo, I will be with you unto the end of the world. Which is the greatest comfort that may be unto a Christian heart: for it is a stay to all trouble."156
Perseverance is but another name for retaining the grace of God. And, according to Latimer, grace is retained by all who are made truly good. "To retain is the property of the good seed. Therefore if thou canst find the keeping of God's most holy word in thy heart, then thou art in the good ground, and shalt bring forth much fruit: thou shalt keep the word of God with patience. For God hath ever a Church: and those that be of the church will keep his word with patience."157 Such, therefore, as do not keep it with patience, or perseverance, were never of God's church, but reprobates and hypocrites.
Were I to adduce all bishop Latimer's assertions in behalf of final perseverance, they would amount to a little volume. The three following shall close the subject.
"We may learn here [viz. from Matth. viii. 23, &c.], that the ship signified the congregation of Christ and his church. The disciples, being in the ship, are preserved, through Christ. So all those which are in the church of Christ, shall be saved and preserved by him. The others, which are without this church [i.e. the reprobate], shall be damned and perish."158
"If thou believest in him, then thou art written in the book of life, and shall be saved (m)."159
"The Lord knoweth which are his. Also Christ himself saith, No man shall take those from me whom my father hath given to me that is to say, which are ordained to everlasting life."160
Thus have I laid before the reader some (and only some of those proofs, which are on record, of bishop Latimer's Calvinism. And I have done it, with much more amplitude, than I otherwise should, for this plain reason; viz. To show, that, though this worthy martyr was (as already observed) by far the most unlearned, and by much the least, guarded and accurate, among the whole choir of English reformers; still he was, in reality, a Calvinist, a strict Calvinist, a zealous Calvinist, and, in most respects, a consistent Calvinist.
I have produced upwards of a hundred passages from Latimer himself, in support of the above assertion: and, if need had required, could have augmented the list with a hundred more. But enough has been alledged, to turn the balance of Latimer's testimony on the side of our established doctrines. Though a million of Wesleys and Sellons, with their whole ragged regiment of coblers, tinkers, shoe-blacks, and old women, were to hang by the opposite scale; they would all mount and sprawl aloft in the air, till they tumbled off in clusters, not without execrating the insuperable gravity of Latimer and the Church of England.
Some readers, perhaps, may think, I have been too extensive and diffuse, in my quotations from this venerable bishop. If the reason, already assigned, will not avail for my apology, the only farther amends, I am able to make, is, to promise, that my extracts, from each of the remaining reformers, shall be less prolix.
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