SECTION XVI.
The Judgment of the most eminent English Martyrs, and Confessors, who suffered Death, or Persecution, after the Overthrow of the Reformation by Queen Mary I.
We have seen in the three preceeding Sections, 1. That the reformers of the Church of England were zealous Calvinists, as to matters of doctrine: 2. That Calvin himself had a very considerable hand in reducing our liturgy to that purity and excellence which it still retains: and, 3. That Calvin, Beza, Zanchius, Sadeel, Bullinger, and Gualter, entertained very respectful and affectionate sentiments, concerning the ritual, decency and order, together with the episcopal regimen, of our incomparable Church. And, to the approbation of those most learned persons, might be added (if need required) that of many other foreign Calvinists, who are deservedly numbered among the first ornaments of that century.
While pious king Edward lived, the Church of England saw herself at the very pinnacle of spiritual prosperity. Her supreme visible head was a prodigy of wisdom, knowledge, and undefiled religion. Her bishops were luminaries of the first brightness: men glowing with love to God; clear in the doctrines of the gospel, and zealous in maintaining them; of eminent learning, for the most part; assertors, and pattern,, of every good word and work. Had Providence been pleased to have extended the felicities of that reign, what might not have been expected from a Prince of Edward's accomplishments; and from a choir of prelates, whom grace, abilities, and almost every useful attainment, concurred to render venerable?
But God (whose disposals are not less wise, just, and gracious, for being at present unsearchable,) was pleased to reverse the scene. The king's death opened Mary's way to the throne; who ruled not with a sceptre, but a sword.
That bigotted princess, and her Popish counsellors, knew, that the doctrines of gratuitous election, invincible grace, and justification without works, enter into the very basis of genuine Protestantism. No wonder, therefore that, to rid the two Universities of all predestinarians, was a primary object of her attention. Free-will, conditional justification, and the merit of works, were doctrines so essential to the interests of Popery, that not to aim at1 restoring them, would have been doing matters by halves. Therefore, "A resolution was taken, to bring into the Universities a test for purging them of all Protestants, and to prevent their re-admission for the future. This was done by way of oath, as follows:
"You shall swear, by the holy contents of this book, that you shall not keep, hold, maintain, and defend, at any time, during your life, any opinion erroneous, or error of Wickliff, Huss, Luther, or any other condemned of heresy: And that you shall, namely and specially, hold as the Catholic church holdeth in all these articles, wherein lately hath been controversy, dissention, and error; as concerning faith, and works, grace and free-will, &c.2 Now, I have before demonstrated (particularly, in the 3d and 4th Sections of this essay), that "in all these articles," which concern "faith and works, grace and freewill," the church of Rome is avowedly Arminian throughout. Consequently, by tendering the above oath to the members of the Universities, queen Mary's design was to clear those seminaries of all Calvinists; the better to make way for the re-introduction of Popery.
With the same view, a proclamation was issued, in 1555, to prohibit the sale, the reading, or the keeping of any hook or books, writings or works, made or set forth by or in the, name of Martin Luther, Oecolampadius, Zuinglius, John Calvin, Bucer, Peter Martyr, Latimer, Hooper, Coverdale, Tyndal, Cranmer"3 and other predestinarian Protestants whose names are there enumerated. 'Twas added, that all persons, possessing any books written by the above authors, "Shall, within the space of fifteen days next after the publication of this proclamation, bring, or deliver, or cause the said books, writings, and works, and every of them, remaining in their custody and keeping, to be brought and delivered, to the ordinary of the diocese, to be burnt," or otherwise destroyed. On which order the pious Mr. Fox makes this obvious remark: What a-do is here, to keep down Christ in his sepulchre! and yet will he rise, in spite of all his enemies.4 The truth is, queen Mary and her Spanish husband, in whose names that proclamation ran, well knew that Calvinism is the very life and soul of the reformation: and that popery would never flourish, 'till the Calvinistic doctrines were eradicated.
I have already given some intimation, from bishop Burnet, of a brief confession of faith, which was drawn up and signed by the Protestant bishops and Clergymen who were then imprisoned in London, shortly after the coronation of Mary. But as Burnet's extract is (according, to custom) very partial and superficial, I shall here present my readers with the entire paragraph, to which that historian so lamely refers. "Fourthly, we believe and confess, concerning justification, that as it cometh only from God's mercy through Christ, so it is perceived and had of none, who he of years of discretion, otherwise than by faith only. Which faith is not an opinion, but a certain persuasion wrought by the Holy Ghost in the mind and heart of man; wherethrough, as the mind is illuminated, so the heart is suppled to submit itself to the will of God unfeignedly; and so sheweth forth an inherent righteousness, which is to be discerned (i.e. which inherent righteousness is to be carefully distinguished) in the articles of justification, from the righteousness which God eudueth us withal, justifying us; although inseparably they go together. And this we do [i.e. we preserve this important distinction between imputed and inherent righteousness] not for curiosity, nor contention sake; but for conscience sake; that it might be quiet; which it can never be, if we confound, without distinction, forgiveness of sins and Christ's righteousness imputed to us, with regeneration and inherent righteousness." Thus spake these excellent divines: adding, immediately after, "by this," (i.e. by this view of justification,) "we disallow Papistical doctrine of free-will, of works of supererogation, of merits, of the necessity of auricular confession, and satisfaction to God-wards."5 This valuable paper was dated the 5th day of May, A.D. 1554, and subscribed by Robert Ferrar, late bishop of St. David's, Rowland Taylor, John Philpot, John Bradford, John Hooper, late bishop of Worcester and Gloucester, Edward Crome, John Rogers, Laurence Saunders, Edmund Laurence, J. P., T. M.
At the bottom of all was written, "To these things abovesaid, do I, Miles Coverdale, late (bishop) of Exeter, consent and agree, with these mine afflicted brethren, being prisoners: mine own hand." Now, can any person question the Calvinism of these blessed men of God, by whom the tenets of free-will and of justification by inherent righteousness, were expressly numbered among "Papistical doctrines;" and classed with "works of supererogation, merits, and auricular confession?"
A great number of God's faithful servants, both ministers and people, were brought to the stake, for the testimony of Jesus, and for the word of his patience, during the short, but sharp reign of this sanguinary woman. Cranmer, Ridley, Latimer, and Hooper, having been treated of already, I shall proceed to the brief mention of some others.
And here, amidst the noble army of English Martyrs, I find myself encompassed with so great a cloud of witnesses to the doctrines of grace, that I scarce know whom to select, or whom to omit. Was I to introduce them all, I should exceed every reasonable limit of brevity. I am obliged, therefore, to suppress the attestation, of many precious sufferers for Christ, who witnessed a good confession even unto death, and who will be found with honour and praise and glory at his appearing. Among the few I shall produce, as vouchers for the rest, those that follow:
I. Mr. John Rogers, prebendary and divinity-lecturer of St. Paul's, and vicar of St. Sepulchre's, London, had the honour of being the first that was burned for the gospel, under the bloody auspices of Mary. He suffered in Smithfield, February 4, 1555. His judgment, concerning the Calvinian doctrines, is sufficiently apparent, without adducing any other proofs, from the above mentioned declaration of faith, to which he set his hand during his last imprisonment.
II. Mr. Laurence Saunders, a clergyman of birth and fortune, eminent as a scholar, but still more respectable for the grace given him of God, was lecturer, first, at Fotheringhay; next, reader in the cathedral of Litchfield; and, lastly, rector of Allhallows, in Bread-street, London. He was burned at Coventry, Feb. 8. 1555. Though his hand, likewise, was to the declaration of faith, quoted above; I will annex one or two additional evidences of his Calvinism: in hope, that, while they demonstrate the clearness of the martyr's head, their piety may warm and impress the reader's heart. In a letter, sent from prison to his wife, he thus expressed his triumph of faith: "I do not doubt but that both I and you, as we be written in the book of life, so we shall together enjoy the same everlastingly, through, the grace and mercy of God our dear Father, in his Son, our Christ. I am merry, I thank my God and my Christ; in whom and thro' whom I shall, I know, be able to fight a good fight, and finish a good course."6 In another letter to Cranmer, Ridley and Latimer (then prisoners at Oxford), this seraphic man observes: "We walk in faith: which faith, although, for want of outward appearance, reason reputeth but as vain; yet the chosen of God do know the effect thereof to bring a more substantial state and lively fruition of very felicity and perfect blessedness, than reason can reach, or senses receive. You may be assured, by God's grace, that you shall not be frustrate of your hope of our constant. continuance in the cheerful confession of God's everlasting verity. For even as we have received the word of truth, the gospel of our salvation; wherein we believing are sealed with the Holy Spirit of promise, which is the earnest of our inheritance (which Spirit certifieth our spirit that we are the children of God, and therefore God hath sent the spirit of his Son into our hearts, crying, Abba, Father); so, after such portion as God measureth unto us, we, with the whole Church of Christ and with you, reverend fathers, receiving the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak. Knowing, most certainly, that though we have this treasure in earthen vessels, that the excellency of this power might he God's, and not ours ; yet shall we not be dashed in pieces: for the Lord will put his hand under us. To communicate with our sweet Saviour Christ in bearing the cross, it is appointed unto its, that with him also we shall be glorified."7 Elsewhere Mr. Saunders sets his seal to the doctrine of final perseverance, in terms, if possible stronger still: "Now that he hath, in his dear Christ, repaired us (being, before, utterly decayed); and redeemed us, purging us unto himself as a peculiar people, by the blood of his Son; he hath put on a most tender goodwill and fatherly affection towards us never to forget us."8 Again: "praised be our gracious God, who preserveth his from evil; and doth give them grace to avoid all such offences, as might hinder his honour, or hurt his Church."9 Once more, "I take occasion of much rejoicing in our so gracious God and merciful Father, who hath, in his immeasurable mercy, by faith, hand-fasted us his chosen children unto his dear Son our Christ."10 "We may boldly, with our Christ, and all his elect, say, Death, where is thy sting?"11 No self-righteousness lay at the foundation of this holy man's triumph. His whole trust was in the covenant-merits of Jesus the Saviour. Hence, in a short letter, which is entitled, To his wife, a little before his burning, after desiring her to send him a shirt in which he was to suffer, he breaks out into this sweet prayer, "O, my Heavenly Father, look upon me in the face of thy Christ! or else, I shall not be able to abide thy countenance; such is my filthiness. He will do so; and therefore I will not be afraid what sin, hell, death, and damnation, can do against me."12 His spiritual consolations continued with him to the last. When arrived at the place of execution, he kissed the stake; saying, in a transport of joy, Welcome, the cross of Christ; welcome, everlasting life!
III. Dr. Rowland Taylor was rector of Hadley, in Suffolk. We may form a judgment of that wonderful out-pouring of the Holy Spirit, and of the diffusive spread of divine knowledge, which attended the preaching of the gospel in the age of the reformation, from what Mr. Fox delivers, concerning the state of religion in that particular town. "The town of Hadley was one of the first that received the gospel in all England, at the preaching of Mr. Thomas Bilney: by whose industry the gospel of Christ had such gracious success, and took such root there, that a great number in that parish became exceeding well learned in the Holy Scriptures, as well women as men. So that a man might have found amongst them many, who had often read the whole Bible through, and who could have said a great sort of St. Paul's epistles by heart, and very well and readily have given a godly, learned sentence in any matter of controversy. Their children and servants were also brought up and trained so diligently in the right knowledge of God's word, that the whole town seemed rather an university of the learn than a town of cloth-making, or labouring people; and, what is most to be commended, they were, for the more part, faithful followers of God's word in their living. In this town was Doctor Rowland Taylor, doctor in both the civil and canon laws, and a right perfect divine, parson."13 What a melancholy contrast, alas! are the present times, to those! How has the introduction of Arminianism poisoned our Protestant streams, and cankered our evangelical gold !
Dr. Taylor was a very uncommon man, both for grace and gifts. He had the piety of Calvin, the intrepidity of Luther, and the orthodoxy of both. When bishop Bonner came to degrade him, in the Poultry compter, prior to his martyrdom, he [Bonner] desired the magnanimous prisoner to put on the sacerdotal habit, that he might be divested of it in form. "I am come, [quoth Bonner] to degrade you: wherefore put on these vestures. No, said Dr. Taylor, I will not. Wilt thou not? answered the bishop; I shall make thee, ere I go. Quoth Dr. Taylor, You shall not, by the grace of God. Then he charged him, upon his obedience, to do it: but he would not do it for him."14 'Tis usual, it seems, in popish degradations, for the bishop to give the degraded person a slight stroke on the breast, with a crosier. Bonner was afraid (for persecutors are generally cowards) to perform this part of the ceremony on Taylor. "At the last," says Mr. Fox, "when he should have given Dr. Taylor a stroke on the breast with his crosier-staff, the bishop's chaplain said, My lord, strike him not, for he will sure strike again. Yea, by St. Peter, will I, quoth Dr. Taylor: the cause is Christ's: and I were no good Christian, if [would not fight in my master's quarrel. So the bishop laid his curse upon him, but struck him not. Bonner being gone, the doctor returned up stairs: and when he came up, he told Mr. Bradford (for they both lay in one chamber) that he had made the bishop of London afraid; for, said he, laughing, His chaplain gave him counsel not to strike me with his crosier-staff, for that I would strike again; and, by my troth, continued he, robbing his hands, I made him believe I would do so indeed."15
That this eminent messenger and martyr of Christ was one who rightly divided the word of truth, the following short extracts will suffice to shew. His judgment was, that the Mediator died for those only who are endued with faith: "Christ gave himself," said he, "to die for our redemption, upon the cross; whose body, there offered, was the propitiatory sacrifice, full, perfect, and sufficient unto salvation, for all them that believe in him."16 He held the doctrine of assurance: and no wonder; for God had favoured him with the gift itself. Hence, four days before his execution, he thus subscribed his last will and testament: "Rowland Taylor, departing hence in sure hope, without doubting, of eternal salvation; I thank God, my heavenly Father, through Jesus Christ my certain Saviour, Amen. The 5th of February, anno 1555. The Lord is my light and my salvation: whom then shall I fear ? God is he that jnstifieth: who is he that can condemn? In thee, O Lord, have I trusted: let me never be confounded." All assurance of salvation, not grounded on certainty of perseverance, is, in the most superlative degree, baseless, contradictory, and enthusiastic. But this good man's assurance was not thus built on a bubble. "I am," said he, "unmovably settled upon the rock: nothing doubting, but that my dear God will perform and finish the work that lie hath begun in me and others."17 I will only add a judicious remark of his, concerning justification: "Abraham's justification by faith, by grace, by promise, and not by works, is plainly set forth, both in the Epistle to the Romans, chap. iv. and to the Galatians, chap. iii. And Abraham's works of obedience, in offering up his son so long after his justification, must needs be taken as a fruit of a good tree, justifying before men, and not of justification before God: for then had man [i.e. man would then have somewhat] to glory in ; then did Christ die in vain."18 Now, as men, by the gospel scheme of salvation, have nothing to glory in, nothing to boast of, nothing to rest upon, but the grace of God and the Messiah's obedience unto death; it follows, that men cannot be justified in the sight of God, by their own works, neither in whole, nor in part: since, if they could, they would have something else to glory in, besides that grace and imputed righteousness which the Scripture avers are the only basis of a sinner's justification. Moreover, as this blessed martyr farther observes from the apostle, Christ died in vain, on the supposition that human works have any antecedent influence on our acceptance with God: for, as much conditionalty, or casualty, as you ascribe to works; just so much you detract from the merit and efficacy of Christ's blood and righteousness The Saviour of sinners obeyed and died, either to accomplish the whole of our justification, or a part of it only. If to accomplish the whole, then justification by works falls at once. If his merits accomplished our justification only in part, then our own works must come in, by way of supplement, to make up what Christ left deficient: on which supposition, as human obedience would have some hand in justifying us, so, it would be fairly entitled to a share of the praise; for, if Christ has actually divided the work of salvation between himself and sinners, it is but equitable that the honour should be divided also. The Bible, however, cuts up this sacrilegious and self-righteous scheme, both root and branch: and, without giving the lie in form to every page of that blessed book, we cannot believe that Christ's mediatorial righteousness has any deficiency to make up. Admitting, therefore, that his work was perfect, and that he truly said, it is finished; the consequence will be, that our good works (though absolutely requisite, ex post facto, as indications of justification; yet) have no kind of agency, whatever, in accomplishing, procuring, obtaining, or conditionating our pardon and acceptance with the Father. Since, if Christ redeemed us completely, and any remaining efficacy be still supposed to reside in our own works; that efficacy (be it more or less) renders superfluous an equal ratio of the merit of Christ's complete redemption: and thus, so far, Christ, on this scheme, must have died in vain. But it was impossible for Christ to die in vain: therefore, human works have no hand in justification. This seems, to me, the precise drift of the apostle's argument, Gal. ii. 21. If righteousness, either justification itself, or any part of the righteousness which justifies, come by the law, accrue, though ever so remotely, to any sinner, by or through his own conformity to the moral law ; then it would follow that Christ is dead in vain: but Christ could not die in vain; ergo, neither justification itself, nor the righteousness which justifies, can accrue, though ever so remotely, to any sinner by or through his own conformity to the moral law. But does not St. James affirm, that Abraham was justified by works when he offered his son Isaac on the altar? Certainly he was. But it was a justification before men, not before God. As good Dr. Rowland Taylor remarks, Abraham had been justified before God, long, even many years, before his intentional oblation of Isaac: yea, many years before Isaac himself was born. Abraham's justification in the sight of God is related Gen. xv. 6. But even the birth of Isaac does not occur, till you come to chapter xxi. I conclude, then, that the justification, of which St. James speaks, is no more than an evidential justification before men, by visible works of external obedience; declaring, manifesting, and proving, a prior justification before God: which prior justification before God is in no sense founded upon, though most certainly productive of, all holiness of life and conversation. St. Paul viewed the matter exactly in the same light: by faith, Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son. Heb. xi. 17. Observe, his receiving of the promises (by which faith, or reception, he was divinely justified in the court of his own conscience), his receiving of the promises respecting salvation by Christ, was antecedent to his offering of Isaac. Consequently, having been already actually justified by the former; the justification, mentioned by St. James, can only mean a declarative display, or practical proof, of Abraham's (and by the same rule, of any other believer's) preceding justification in the sight of God, without works. The reader, I hope, will forgive this incidental disquisition: which, though in some measure excursive, is not wholly digressive; as it attempts to elucidate, more at large, what the excellent martyr intimated in brief.
IV. and V. Soon after the burning of Dr. Taylor, Mr. Thomas Causton, and Mr. Thomas Higbed, sealed the truth with their blood. Fox expressly says, that these two elect champions were "condemned for the confession of faith" which they united in drawing up and presenting to Bonner. Part of that confession was as follows. "We believe, that there is a Catholic church, even a communion of saints, built upon the foundation of the Prophets and Apostles (as Paul saith), Christ being the head corner-stone. For the which church, Christ gave himself, to make it to himself a glorious congregation, without fault in his sight. We believe, that this church, of herself, and by her own merits, is sinful; and must need; say, Father, forgive us our sins. But, thro' Christ and his merits, she is freely forgiven: for he, in his own person, hath purged her sins, and made her faultless in his sight."19 Can words more strongly express a redemption absolute, limited, and efficacious?
VI. Mr. Stephen Knight was burnt at Maldon, in Essex, March 28, 1555. Part of his prayer at the stake was, "Thou rememberest, O Lord, that I am but dust, and able to do nothing that is good: therefore, O Lord, as, of thine accustomed goodness and love, thou hast bidden me to this banquet, and accounted me worthy to drink of thine own cup, amongst thy elect; even so give me strength, &c."20
VII. The right reverend Doctor Robert Farrer, lord bishop of St. David's, a prelate of eminent name in the Church of England, and formerly one of the committee nominated to compile the English liturgy,21 was burned in the market-place at Caermarthen, March 30, 1555. On his examination, a paper, containing several Popish articles, was tendered to him for subscription: but he resolutely refused to save his life at the expense of his faith. One of these articles, which respected justification, was as follows: "Men are not justified before God, by faith only; but hope and charity are also necessarily required to justification."22 The bishop's not acceding to this papistical tenet (a tenet, now, as common to Arminians, its ever it was to Papists), was one cause of his being adjudged to the flames: for, in the sentence of condemnation which enumerated some of the pretended errors for which he was cast, the following clause brings up the rear: Item, quod homo sola fide justificatur: i.e. "Also, he believeth, that men are justified by faith alone."23 The reader, I suppose, need not be reminded that this worthy bishop was one of those imprisoned divines who drew up and set their hands to the confession of faith, quoted toward the beginning of this Section. His lordship's execution was attended with a very remarkable circumstance. A Mr. Jones coming to condole him on the painfulness of the death he was to undergo, the holy bishop made answer, If you see me once to stir, while I am burning, then give no credit to the truth of the doctrines for which I suffer. God, under whose inspiration, undoubtedly, this was uttered, enabled his faithful martyr to make good his promise: for he stood, encircled with the flames, like a rock in the midst of the waves, without flinching, or moving so much as once: steadily holding up his arms, even when his hands were burnt a way; till one Richard Gravel, a bye-stander, "dashed him on the head with a staff, and so struck him down."24
VIII. Mr. George Marsh suffered Martyrdom at or near Chester, April 24, 1555. This good man was as truly Calvinistic, as the rest of his Protestant brethren; for, being charged on his examination before Cotes, the Popish bishop of Chester, with having said, "That the church and doctrine taught and set forth in king Edward's time was the true church, and the doctrine of the true church;" Marsh acknowledged that he had so spoken, and declared himself still to be of the same mind.25 If more particular proof of his judgment be thought necessary, the ensuing passages, extracted from some of his letters, offer themselves as evidences. "Tho' Satan" says he, "be suffered to sift us, as wheat, for a time; yet faileth not our faith, thro' Christ's aid."26 Again: "If any, therefore, fall away from Christ and his word, it is a plain token that they were but dissembling hypocrites, for all their fair faces outwardly, and never believed truly: as Judas, Simon Magus, Demas, Hymenosus, Philetus, and others were."27 Once more: "Daily I call and cry unto the Lord, in whom is all my trust, and without whom I can do nothing, that he who hath begun a good work in me, would vouchsafe to go forth with it until the day of Jesus Christ: being surely certified in my own conscience, of this, that he will do so; forasmuch as he lath given me not only that I should believe on him but also suffer for his sake."28 What he thought concerning the invincible efficacy if inward grace, appears from this passage in the prayer which the historian tells us "he used daily to say:" We beseech thee, according to the little measure of our infirmity, although we be far unable and unapt to pray, that thou wouldest mercifully circumcise our stony hearts, and for these old hearts create new within us, and replenish us with a new spirit.29 - Nor was his judgment, respecting faith, justification, and works, less excellent and scriptural. "What hast thou, saith the apostle, that thou hast not received? This sentence ought to he had in remembrance of all men: for, if we have nothing but that which we have received, what can we deserve? or what need we to dispute and reason of our own merits? It cometh of the free gift of God, that we live, that we love God, that we walk in his fear. Where "is our deserving then!"30 Elsewhere he writes thus: "Grace is, throughout all the Epistles of Paul, taken for the free mercy and favour of God; whereby he saveth us freely, without any deservings, or works of the law."31 Reconciliation with God, through the blood of Christ, is a subject, which this holy martyr treats of with equal clearness: "Peace is taken for the quietness and tranquillity of the conscience, being thoroughly persuaded, that through the only merits of Christ's death and blood-shedding, there is an atonement and peace made between God and us: so that God will no more impute our sins unto us, nor yet condemn us."32 Yet are not good works hereby discarded: "Declare you faith," says he, "by your good works, which are infallible witnesses of the true justifying faith, which is never idle, but worketh by charity."33 Again: "After these works, we must learn to know the cross, and what affection and mind we must bear towards our adversaries and enemies, whatsoever they be; to suffer all adversities and evils patiently; to pray for them that hurt, persecute, and trouble us: and, by thus using ourselves, we shall obtain a hope and certainty of our vacation, that we be the elect children of God."34 He observes, that "God is wont, for the most part, to warn his elect and chosen, what affliction and trouble shall happen unto them for his sake: not to the intent to fray them thereby, but rather to prepare their minds against the boisterous storms of persecution."35 Next to the effectual presence of the Holy Spirit, nothing, perhaps, so strengthens and animates the minds of God's people to be valiant for his truths, as the examples of those who enabled to lay down their lives for Christ: whence we find Mr. Marsh saying, as the apostle did before him, "We suffer all things for the elects' sake."36 His judicious explication of Co. i. 24. shall at present close the testimony of this worthy martyr: "St. Paul doth not here mean, that there wanteth any thing in the passion of Christ, which may be supplied by man: for the passion of Christ, as touching his own person, is that most perfect and omni-sufficient sacrifice, whereby we are all made perfect, as many as are sanctified in his blood. But these his words [i.e. the Apostle's words in the above text] ought to be understood of the elect and chosen, in whom Christ is and shall be persecuted unto the world's end."37
IX. Mr. John Warne, upholsterer and citizen of London, was burned in Smithfield, May, 31, 1555. The day before he suffered he wrote a confession of his faith, in form of a commentary on the Apostle's creed. The confession, though long, is so excellent that I cannot help giving it entire.
"I believe in God the Father Almighty, Maker of Heaven and Earth.
"A Father, because he is the Father of our Lord Jesus Christ, who is the everlasting Word, whom, before all worlds, he hath begotten of himself; which Word was made flesh, and therein also manifested to he his Son: in whom he hath adopted us to be his children, the inheritors of his kingdom; and therefore he is our Father. An Almighty God, because he hath, of nothing, created all things, visible and invisible, both in heaven and in earth, even all creatures contained therein; and governeth them.
"And in Jesus Christ, his only Son, our Lord.
"The eternal Word, perfect God with his Father, of equal power in all things, of the same substance, of like glory, by whom all things were made and have life, and without whom nothing liveth. He was made also perfect man: and so, being very God and very man in one person, is the only Saviour, Redeemer, and Ransomer, of them which were lost in Adam our forefather. He is the only mean of our deliverance, the hope of our health, the surety of our salvation.
"Who was conceived by the Holy Ghost, born of the Virgin Mary.
"According to the Father's most merciful promise, this Eternal Son of God, forsaking the heavenly glory, humbled himself to take flesh of a virgin, according to the Scriptures: uniting the substance of the Godhead to the substance of the manhood, which he took of the substance of that blessed Virgin Mary, in one person; to become therein the very Messiah, the anointed King and Priest, for ever appointed to pacify the Father's wrath, which was justly gone out against us all for our sin.
"Suffered under Pontius Pilate, was crucified, dead, and buried, and descended into Hell.
"He was arraigned before Pontius Pilate, the ruler of Jewry; and so unjustly accused of many crimes, that the ruler judged him innocent, and sought means to deliver him: but contrary to known justice, he did let go Barabbas, who had deserved death; and delivered Christ to be crucified, who deserved no death Which doth declare unto us, manifestly, that he suffered for our sins, and was buffeted for our offences, as the Prophets do witness: thereby to have it manifested to all men that he is that Lamb of God that taketh away the sins of the world. Therefore, suffering for our sins, he received and did bear our deserved condemnation, the pains of death, the taste of abjection, the very terror of Hell: yielding his spirit to his Father; his body, to be buried in the earth.
"The third day, he rose again from the dead.
"To make full and perfect the whole work of our redemption and justification, the same crucified body, which was laid in the grave, was raised up again the third day from death, by the power of his Father, and glory of his Godhead. He became the first fruits of the resurrection, and got the victory of death, that all by him might be raised up from death: through whom all true penitent sinners may now boldly come unto the Father, and have remission of their sins.
"He ascended into Heaven, and sitteth on the right hand of Cod the Father Almighty.
"After that, in his death and resurrection, he had conquered sin, death, and the Devil, and had been conversant forty days in the earth, being seen of the Apostles, and more than five hundred brethren at once; in the same body, in which he wrought the work of our salvation, he ascended into heaven, with eternal triumph for the victory over death, sin, and hell: leaving the passage open, by which all true believers may and shall enter into his kingdom; where he now sitteth at his Father's right hand, that is to say, in power and glory equal, in Majesty co-eternal.
"From thence he shall come, to judge the quick and the dead.
"He shall appear again, in great glory, to receive his elect unto himself, and to put his enemies under his feet: changing all living men, in a moment, and raising up all that be dead; that all may be brought to his judgment. In this shall he give each man according to his deeds. They who have followed him in regeneration, who have their sins washed away in his blood, and are clothed with his righteousness, shall receive the everlasting kingdom, and reign with him forever. And they, who, after the race of the corrupt generation of Adam, have followed flesh and blood, shall receive everlasting damnation with the Devil and his angels.
"I believe in the Holy Ghost.
"I do believe that the Holy Ghost is God; the third person in the Trinity; in unity of the Godhead equal with the Father and the Son: given, through Christ, to inhabit our spirits; by which we ate made to feel and understand the great power, virtue, and loving-kindness, of Christ our Lord. For he [i.e. the Holy Ghost] illuminates, quickens, and certifies our spirit that by him we are sealed up to the day of redemption: by whom we are regenerate, and made new creatures: so that, by him, and through hims we do receive all the abundant goodness promised us in Jesus Christ.
"The Holy Catholic Church.
"This is a holy number of Adam's posterity, elected, gathered, washed, and purified by the blood, from the beginning of the world; and is dispersed through the same, by the tyranny of Gog and Magog, i.e. [by] the Turk and his tyranny; and Antichrist, otherwise named the bishop of Rome, and his angels [i.e. his emissaries], as this day also doth teach.
"The Communion of Saints.
"Which most holy congregation (being, as St. Paul teacheth, builded upon the foundation of the Apostles, and Prophets, Jesus Christ being the head-corner stone), though it be, by the tyranny of Satan and his ministers, persecuted, some by death, and some by other afflictions and painful torments ; yet doth it remain in one perfect unity, both of faith and fellowship. Which uity is knit in an unspeakable knot, as well of them who are departed from this mortal life, as of them who now be living, and hereafter shall be in the same; and so shall continue, until they all do meet in the kingdom, where the head, Jesus Christ, with all his holy members (of which number, through Christ, I assuredly believe I am one), shall be fully complete, knit, and united together, for evermore.
"The forgiveness of Sins.
"I do believe, that my sins, and all their sins who do rightly believe the Holy Scripture, are forgiven only through Jesus Christ; of whom only I do profess, that I have my whole and full salvation and redemption: which St. Paul saith cometh not through our works and deservings, but freely, by grace, lest any should boast himself. Through the blood of the cross, all things in heaven and earth are reconciled and set at peace with the Father [i.e. as it immediately follows], without him [without Christ] no heavenly life [is] given, no sin forgiven.
"The Resurrection of the Body.
"I do believe, that, by the same, my Saviour Christ, I and all men shall rise again from death: for he, as St. Paul saith, is risen again from the dead, and is become the first-fruits of them that sleep; for by a man came death, and by a man cometh the resurrection from death. This man [by whom the resurrection comes] is Christ; through the power of whose resurrection, I believe that we shall rise again in these our bodies: the elect, clothed with immortality, to live with Christ for ever; the reprobate also shall rise immortal, to live with the Devil and his angels in death everlasting.
"And the life everlasting.
"Through the same Jesus, and by none other, I am sure to have life everlasting. He only is the way and entrance into the kingdom of Heaven. For God so loved the world, that he did give his only Son Jesus Christ, to the end that so many as do believe in him might have everlasting life. The which I am sure to possess, so soon as I am dissolved, and departed out of this tabernacle; and in the last day, shall, both body and soul, possess the same for ever: to the which, God grant all men to come.
"I believe, that the sacraments, that is to say, of baptism and the Lord's Supper, are seals of God's most merciful promises towards mankind. In baptism, as, by the outward creature of water, I am washed from the filthiness which hangeth on my flesh: so do I assuredly believe, that I am, by Christ's blood, washed clean from my sins: through which [spiritual washing] I have sure confidence of my certain salvation. In partaking of the Lord's supper, as I receive the substance of bread and wine, the nature of which is to strengthen the body; so do I, by faith, receive the redemption wrought in Christ's body broken on the cross; life, by his death; resurrection, by his resurrection; and, in sum, all that ever Christ in his body suffered for my salvation, to the strengthing of my faith in the same. And I believe that God hath appointed the eating and drinking of the creatures of bread and wine, in his holy supper, according, to his word, to move and to stir up my mind to believe these articles above written.
"This is my faith: this do I believe: and I am content, by God's grace, to confirm and seal the truth of the same with my blood.
"By me, JOHN WARNE."38
X. At the same stake with Mr. Warne, suffered that memorable dignitary of the Church of England, the reverend Mr. John Cardmaker, canon residentiary, and treasurer, of the cathedral church of Wells, and vicar of St. Bride's, Fleet-street. There is, so far as I have yet been able to find, no more than a single letter of his extant, and that a very short one: but, concise as it is, it contains a clause whence we may infer the Calvinism of this excellent man. "The Lord," says he to his friend and correspondent, "strengthen you, me, and all his elect."39
XI. Mr. Thomas Haukes, a gentleman of Essex, suffered at Coggleshall, in that county, June 10, 1555. A little before his execution, several of his particular friends, who, though stedfast Protestants,were in some degree of bandage through fear of that violent death which they knew not how soon they might be called to undergo, requested him, that if the pain of burning was at all tolerable, he would give them a signal before he expired. The good man promised them that he would: and the token fixed upon was that he should elevate his hands above his head towards Heaven ere his soul ascended to God. Being fastened to the stake, the fagots were kindled: "In which, when he had continued long, and when his speech was taken away by the violence of the flame, his skin shriveled, and his fingers consumed, so that all thought certainly he had been gone; suddenly, and contrary to all expectation, the blessed servant of God, being mindful of his promise afore made, lifted up his hands (which were all in a blaze) over his head, and triumphantly struck them together thrice. At the sight of which, the spectators, they especially who were apprised of the signal, gave uncommon shouts of joy and applause. And so the blessed martyr of Christ, straightway sinking down into the fire, yielded up his spirit."40
Dlr. Haukes's principles, as to the doctrine of grace, are sufficiently apparent, from the two following passages. "Though the world rage," said he, "and blaspheme the elect of God; ye know that it did so unto Christ, his apostles, and to all that were in the primitive church."41 In a letter to a person who had promised to take charge of his son's education, he wrote thus; "I hope to meet both him and you among all God's elect."42
XII. Mr. Nicolas Sheterden was burned at Canterbury, July 12, 1555. Praying at the stake, he said, "O Father, I do not presume unto thee in my own righteousness: No! but only in the merits of thy dear Son, my Saviour. For the which excellent gift of salvation, I cannot worthily praise thee."43
To his surviving brother he thus expressed himself: "God is the giver of all goodness, and that freely, for his love to us; not only without our deserts, but contrary to the same."44 Again: "Dear brother, my heart's desire and prayer to God is, that we may together enjoy the bliss of eternal inheritance, by one spiritual regeneration and new birth."45
XIII. Mr. John Newman was crowned with martyrdom, at Saffron Walden, August 31, 1555. "Faith," said this Christian hero, "is the gift of God, and cometh not of man."46 Having occasion to treat of the extent of Christ's death, he thus delivered his belief: "With that one sacrifice of his body, once offered on the cross, he hath made perfect, for ever, all them that are sanctified."47 Adding, "I believe that there is a holy church, which is the company of the faithful and elect people of God, dispersed abroad throughout the whole world."48
XIV. In the same month, Mr. Robert Smith was burnt at Uxbridge. Some of his excellent observations were these: "In Corinth was not all the congregation of God; but a number of those holy and elect people of God."49 Referring to the persecuting time in which he lived, "The prince of darkness," said he, "is broken loose, and rageth, in his members, against the elect of God.50 By these means, God will try his elect, as gold in the furnace."51 He asserts the absolute freeness of salvation in all its parts: "All favour, mercy, and forgiveness, cumeth only by Christ. He only, of God the Father, was made, for us, all wisdom, righteousness, sanctification, and redemption. All these are the gifts of God the Father, freely given unto us, by Christ Jesus, God and man, through faith in his blood, and not by the merits of men. Gifts they are, I say; freely given unto us, of favour, without our desert: by believing, and not by deserving. To this do the law and the prophets bear witness."52 Let us just hear him on the article of perseverance: God "hath numbered all the hairs of his children's heads, so that not one of them shall perish without his Fatherly will. He keepeth the sparrows: much more will he preserve them whom he hath purchased with the blood of the immaculate Lamb."53
God honoured the martyrdom of this pious person with a display of divine goodness and power, not unsimilar to what was related of Mr. Haukes. Before Mr. Smith was chained to the stake, he conversed with the people that surrounded him, concerning the goodness of the cause for which he was about to suffer; and expressed his certainty of again receiving, at the resurrection, that body which he was then resigning to the flames: adding, I doubt not, but God will show you some token thereof. And so it proved. For, "at length, being well-nigh half burned, and also black with fire, clustered together as in a lump, and supposed by all to be dead; he suddenly rose upright before the people, lifting up the stumps of his arms, and clapping them together: after which, bending down again, and hanging over the fire, he slept in the Lord."54 Thus, on some great occasions,
Heav'n owns its friends, and points them out to men!
XV. Mr. Robert Samuel, who had been an eminent and useful preacher in king Edward's days, was burned at Ipswich, Aug. 31, 1555. But not till he had borne a lasting testimony to the gospel, in the few, but precious papers, which he bequeathed to the church of God. "Touching the Father of Heaven," say he, "I believe as much as Holy Scripture teacheth me to believe. The Father is the first person in the Trinity, [and] first cause of our salvation: who hath blessed us with all manner of blessings in heavenly things by Christ. Who hath chosen us, before the foundations of the world were laid, that we should be holy, and without blame before him. Who hath predestinated us, and ordained us, to be his children of adoption, through Christ Jesus."55 For these predestinated persons, sanctified and set apart by the Father, Mr. Samuel believed that Christ became obedient unto death: Christ, "Is made unto us, of God, that only sacrifice and oblation, offered, once for all and for ever, for all them that be sanctified."56 Between Christ and these there is a blessed commutation, or exchange, of sin and righteousness: Christ takes away the guilt of their trespasses, and consigns over to them the merit of his own active and passive satisfaction to the divine law. This was the doctrine of our martyred preacher: "His [i.e. Christ's] innocency, his righteousness, his holiness, his justice, is our's given us of God: and our sins and unrighteousness, by his obedience, and abasing of himself to the death of the cross, are his."57 Such as are elected, redeemed, and justified, shall be preserved to God's kingdom and glory: "Now that Christ our head is risen, we, being his body and members, must follow our head [i.e. our bodies shall, like his, be raised to eternal life]. Death, hell, and sin, cannot sunder nor pluck us from him. For, as the Son cannot be divided nor sundered from the Father, nor the Holy Ghost from them both; no more may we, being the faithful [i.e. the, believing] members of Christ, be separated from Christ.58 Christ affirmed the same; saying, My sheep hear my voice: I know them: they hearken unto me, and to no strangers: and I give them everlasting life; and they shall not be lost: and no man shall pluck them out of my hands. No, nor yet this flattering world, with all his vain pleasures; nor any tyrant, with his great threats and stout brags; can once move them out of the way of eternal life. What consolation and comfort may we have, more pleasant and effectuous than this? We are members of his body, and of his flesh, and of his bones; and as dear to him as the apple of his eye."59
XVI. Mr. Robert Glover became a burnt-offering for the truth's sake, at Coventry, in September, 1555. Valuable is the testimony which he bore to the doctrine of election. Speaking of saints, he justly affirms, that "They were no bringers of any goodness to God, but altogether receivers. They chose not God first, but he chose them. They loved not God first, but he loved them first. Yea, he both loved and chose them, when they were [considered as] his enemies, full of sin and corruption, and void of all goodness."60 Pursuant to this evangelical view of the subject, Mr. Glover thus addressed the adorable Majesty: "O Lord, thou shewest power, in weakness; wisdom, in foolishness; mercy, in sinfulness. Who shall lett [i.e. who can hinder] thee to chuse where and whom thau wilt?"61
XVII. Mr. Thomas Whittle, a clergyman of Essex, received the crown of martyrdom, in Jan. 1556. "Christ," saith this good Church of England divine, "hath, by his passion, fully redeemed and saved us in his own person: howbeit, his elect must suffer with him and for him, to the world's end."62 Elsewhere he expresses himself thus: "Those that are ingrafted and incorporated into Christ by faith, feeling the motion of God's holy spirit as a pledge of their election and inheritance, exciting and stirring them: not only to seek heavenly things, but also to hate vice and embrace virtue; will not only do these things, but also, if need require, will gladly take up their cross, and follow their captain, their king, and their Saviour, Jesus Christ, as his poor afflicted Church of England now doth, against that false and antichristian doctrine and religion now used:"63 i.e. against the doctrine and religion of Popery, then newly restored. The perseverance of the elect is a consequence which necessarily follows from the above premises: take, however, one positive proof of this martyr's judgment as to the certainty of that inestimable truth. "Tho' the righteous fall, saith David, he shall not be cast away, for the Lord upholdeth him with his hand. Oh, the bottomless mercy of God, towards us miserable sinners!"64
XVIII. Mr. Bartlet Green, a gentleman of the law, was converted at Oxford, by hearing the divinity-lectures of Peter Martyr. But, being young, and rich, and naturally of a gay turn, he was permitted, for a time, to relapse into a worldly spirit, and lose sight of that glory and virtue to which he had been called by grace. God, however, who will never lose a chosen vessel, recalled the wanderer; and even enabled him to lay down his life for the sake of Christ. And thus, as the pious Mr. Fox remarks on this occasion, "We see the fatherly kindness of our most gracious and merciful God, who never suffereth his elect children so to fall, as to lie still [i.e. to the end] in security of sin: but oftentimes quickens them up by some such means as, perhaps, they think least of; as he did, here, this his strayed sheep."65 He ascended from Smithfield, to Heaven, in company with six other martyrs, who were burned in the same fire, January 27, 1556.
This valuable person touches on the doctrine of grace with much judgment and propriety, "God " says Mr. Green, "is not bound to time, wit, or knowledge; but rather chooseth the weak things of the world, in order to confound the strong. Neither can men appoint bounds to God's mercy: for I will have compassion, saith he, on whom I will shew mercy. There is no respect of persons with God, whether it be old or young, rich or poor, wise or foolish, fisher or basket-maker: God giveth knowledge of his truth, through his free grace, to whom he list."66 On one of his examinations before the Popish delegates, he offered to debate matters with them, in form; provided they would first allow him to consult "Calvin, and my lord of Canterbury's books."67 Indeed, the writings of Calvin and Cranmer were deservedly numbered among the most efficacious antidotes against the poison of Popery: and, the Arminian weed not having then over-run the Protestant garden, Canterbury and Geneva were considered as much nearer neighbours than the new sprung disciples of Van Harmin are willing to confess. I cannot take leave of Mr. Green, without citing the pious and not inelegant distich, which he several times repeated, both on his way to execution, and after his arrival at the stake:
Christe Deus, sine te spes est mihi
nulla salutis!
Te duce, vera sequor; te duce, falsa nego.
XIX. Mr. William Tyms, a young clergyman, in deacon's orders, and curate of Hockley, was burned, in April, 1556. When he was first seized and brought before Gardiner, the Popish bishop of Winchester, he was very meanly dressed (such were the distresses of God's people, at that time of trouble, rebuke, and blasphemy): he went not to the bishop, says Mr. Fox, in a gown, but in a coat; and his stockings were of two colours. Gardiner insulted him on the poorness of his habit: "Sirrah, are you a deacon? You are not apparalled like one." Mr. Tyms with great smartness replied, My lord, your own dress is no more like that of the apostles, than mine is like a deacon's.
This gentleman's agreement with the Protestant Church of England, in the points which relate to grace, may be collected from the following passages. Writing to a penitent backslider, he says, "Since I have heard of your earnest repentance, I have very much rejoiced, and praised Almighty God for his mercy shewed to you, in that he has not left you to yourself, but, since your denial, hath shewed his mercy on you, by looking back upon you, as he did on Peter, and so caused you to repent: Whereas, if God had left you to yourself, you would have run forward, from one evil to another."68 In the same letter, speaking of such false, nominal Protestants as had fallen back into a profession of Popery, he observes that such would perish, "except they do repent and amend: which grace, that they may so do, I beseech the eternal God, for his Christ's sake, if it be his good will, to give them in his good time."69
He justly ascribes the "perception" and "feeling" of "grace and peace" in the "heart," to "the mighty working of the Holy Ghost the comforter:"70 and says, "I am surely certified of this, that he who hath begun a good work in you shall go forth with it [i.e. go through with it, maintain and complete it] 'till the day of Jesus Christ."71 Adding: "The God of all grace, who called you to his eternal glory by Christ Jesus, shall, his own self, after you have suffered a little affliction, make you perfect; shall settle, strengthen, and stablish you."
XX. XXI. and XXII. Three persons were burned at Beccles, in Suffolk, May 21, 1556. Their names were Thomas Spicer, John Denny, and Edmund Poole. One of the articles, for which they were condemned to death, ran in these words: "Item, They affirmed no mortal man to have in himself free-will to do good or evil."72
XXII-LVI. The historian mentions thirty-four persons besides who were persecuted and expelled from the towns of Winston and Mendlesham, in Suffolk, in the same month of May, 1556. These, though it does not appear that they were all eventually brought to the stake, yet deserve to be ranked with those that were: inasmuch as they suffered greatly for the same blessed cause. Among the reasons assigned by the martyrologist, for the hard usage of these excellent people, is the following: "Fifthly, They denied man's free-will, and held that the Pope's church did err: rebuking their [i.e. the Papists] false confidence in works, and their false trust in man's righteousness. Also, when any rebuked those persecuted, for going so openly, and talking so freely; their answer was, they acknowledged, confessed, and believed, and therefore must speak: and that their tribulation was God's good will and providence, and that, of very faithfulness and mercy, God had caused them to be troubled; so that not one hair of their heads should perish before the time, but all things should work unto the best to them that love God: and, that Christ Jesus was their life and only righteousness; and that, only by faith in him, and for his sake, all good things were freely given them; also forgiveness of sins and life everlasting. Many of these persecuted were of great substance, and had possessions of their own."73
Now I would ask of Mr. Wesley and Co. 1. Were not these good old Church-of-England-people Calvinists? 2. Can the Church of Rome be, with any shew of reason, or with any shadow of truth, considered as well affected to Calvinism; seeing one grand motive why she persecuted the primitive Protestants, was, because they held the Calvinistic doctrines? 3. Must it not be the very essence of slander and falsehood, to object against those doctrine, as productive of practical remissness: when the persons who maintained them with the greatest zeal took joyfully the spoiling of their goods, relinquished their worldly possessions, rather than dissemble any part of their faith, and went even to prison and to death for the sake of those very principles? If any man seriously supposes that Calvinism relaxes the sinews of evangelical or moral duty, let him only consider the holiness, the honesty, and the heroism, of those Calvinistic saints, whose sufferings and deaths redden the Protestant Calendar, and who resisted even unto blood, striving against sin.
LVII-LXX. Eleven men, and two women, were burned, in one fire, at Stratford le Bow, near London, June 27, 1556. It should seem, that they had temporized, or at least concealed their faith, for some time after the return of Popery under queen Mary. My chief reason for this supposition is, because their own word, appear to imply something of this kind. They speak, as persons who had once let go the profession (though not the possession) of grace: and ascribe their recovery, not to their own free-wills, but to the unfailing faithfulness of God's unchangeable Spirit. "Although," said they, in their united declaration, "we have erred for a certain time, yet the root of faith was preserved in us by the Holy Ghost, who hath reduced us into a full certainty of the same."74
LXXI. Mr. John Careless, of Coventry, bore a glorious attestation to the doctrines of the Church of England. Though he died in the King's-bench Prison, and so, as Mr. Fox observes, "came not to the full martyrdom of his body; yet is he no less worthy to be counted in honour and place of Christ's martyrs, as well for that he was, for the same truth's sake, a long while imprisoned, as also for his willing mind and zealous affection which he had to martyrdom, if the Lord had so determined."75
What this eminent servant of God believed, and delivered, concerning predestination, will appear from some remarkable passages which passed at his examination before Dr. Martin, the Popish commissary. The commissary having told Mr. Careless, that he had authority to question him on any articles of faith whatever; Careless answered,
"Then let your scribe set his pen to the paper: and you shall have it roundly, even as the truth is. I believe, that Almighty God, our most dear, loving Father, of his great mercy and infinite goodness, did elect in Christ.
"The Popish Doctor. Tush, what need all that long circumstance? Write, I believe God elected: and make no more a-do.
"Careless. No, not so, Mr. Doctor. It is a high mystery, and ought reverendly to be spoken of. And, if my words may not be written as I do utter them, I will not speak at all.
"Popish Doctor. Go to, go to: write what he will. Here is more business than needeth.
"Careless. I believe, that Almighty God, our most dear, loving Father, of his great mercy and infinite goodness (through Jesus Christ), did elect and appoint, in him, before the foundation of the earth was laid, a church or congregation, which be doth continually guide, and govern, by his grace and holy spirit; so that not one of them shall ever finally perish."76
"The crafty fleering Papist then asked Mr. Careless, "Why, who will deny this?" To which the honest, unsuspecting prisoner made answer, "If your mastership do allow it, and other learned men when they see it, I have my heart's desire."
"Popish Doctor. It was told me also, that thou dost affirm, that Christ did not die effectually for all men.
"Careless. Whatsoever hath been told you, it is not much material to me. Let the tellers of such tales come before my face, and I trust to make them answer. For indeed I do believe, that Christ did die effectually for all those that do effectually repent and believe; and for no other."77
"Popish Doctor. Now, Sir, what is Trew's faith of predestination?"
"Truly, I think, he doth believe as your mastership and the rest of the clergy [i.e. the Popish clergy] do believe of predestination: that we be elected, in respect of our good works; and so long elected as we do them, and no longer."78
Here observe, 1. That the Mr. Trew, now mentioned, was a professing Protestant; and had, probably, been a member of that single "Free-will congregation," spoken of by Mr. Strype, and noticed by me in the first Section of this treatise. 2. That those few free-willers (and they were, in that age, exceeding few indeed) who made profession (and 'twas little more than mere profession) of Protestantism, did not vary from the Church of Rome, but cordially chimed in with her, like two tallies, so far as election and its connected articles were concerned. For, the upright Mr. Careless, whom neither fear nor favour could bias from his integrity, expressly declared, in the hearing and to the face of his Popish judge, that Mr. Trew, the free-willer (who held a changeable election grounded on works), did therein exactly agree with the said Popish judge, and the rest of the Romish clergy. Whence, say I, Mr. John Wesley, Mr. Watt Sellon, and some others of that kidney, whom I could name, may see, to what party they belong. And although the said Messieurs may not deem it altogether prudent and convenient, to own their relationship to the said Popish party; yet, as many of mankind, as have unprejudiced eyes wherewith to see, and distinguishing heads wherewith to understand, cannot possibly fail to rank the Messieurs aforesaid with the party aforementioned.
A few concise extracts, from some of Mr. Careless's letters, shall give farther demonstration of that light and grace which God had bestowed on this admirable man.
1. "To Mr. John Bradford.
"John Bradford, thou man so specially beloved of God, his singularly beloved and elect child; I pronounce and testify unto thee, in the word and name of the Lord Jehovah, that Christ hath cleansed thee with his blood, and clothed thee with his righteousness; and hath made thee, in the sight of God his Father, without spot or wrinkle: so that, when the fire doth its appointed office, thou shalt be received, as a sweet burnt-sacrifice, into heaven; where thou shalt joyfully remain in God's presence for ever, as the true inheritor of his everlasting kingdom, unto which thou wast undoubtedly predestinate and ordained by the Lord's infallible purpose and decree, before the foundation of the world was laid."79
2. "To my most dear and faithful brethren in Newgate, condemned to die for the testimony of God's everlasting truth.
"The everlasting peace of God, in Jesus Christ; the continual joy, strength, and comfort of his most pure, holy, and mighty Spirit; with the increase of faith, and lively feeling of his eternal mercy, be with you, my most dear and faithful loving brother Tyms, and with all the rest of my dear hearts in the Lord, your faithful fellow-soldiers, and most constant companions in bonds. Thy will, O Lord, be effectually fulfilled! for it is only good, and turneth all things to the best for such as thou, in thy mercy, hast chosen. He [i.e. Christ] hath given you, for everlasting possession, all his holiness, righteousness, and justification: yea, and the Holy Ghost into your hearts, wherewith ye are surely sealed to the day of redemption, to certify you of your eternal election, and that ye are his true adopted sons."80
3. "To my dear and faithful brother, William Tyms, prisoner in Newgate.
"Faithful is God, and true of his promises, who hath said, that he will never suffer his chosen children to be tempted above their strength. Great cause have you to be of good comfort. I see, in you, as lively a token of God's everlasting love and favour in Jesus Christ, as ever I perceived in any man. Christ is made unto us holiness, righteousness, and justification. He hath clothed us with all his merits, mercies, and most sweet sufferings; and hath taken to him all our misery, wretchedness, sin and infirmity. So that if any [i.e. any of God's chosen children] should now be condemned for the same, it must needs be Jesus Christ, who hath taken them upon him. But indeed he hath made satisfaction for them to the uttermost jot. So that, for his sake, they shall never be imputed to us, if they were a thousand times so many more as they be.
"Satan's fiery darts can do you no harm, but rather do you good service: to cast you down under the mighty hand of God, that he may take you up by his only grace and power, and so you may render him all the glory by Jesus Christ: which thing the enemy can in no wise abide: therefore he shooteth off his other piece most pestilent, to provoke you to put some part of your trust and confidence in yourself, and in your own holiness and righteousness; that you might, that way, rob God of his glory, and Christ of the honour and dignity of his death. But, blessed be the Lord God, you have also a full strong bulwark to heat back this pestiferous pellet also: even the pure law of God, which proveth the best of us all [to be] damnable sinners in the sight of God, if he would enter into judgment with us according to the severity of the same [i.e. according to the unabating severity and perfection of his law]; and that our best works are polluted and defiled, in such sort as the prophet describeth them; with which manner of speaking, our free-will pharisees are much offended: for it felleth all man's righteousness to the ground (I had like to have said, to the bottom of hell); and extolleth only the righteousness of Jesus Christ, which is allowed before God, and is freely given to all those that firmly believe; as, blessed be God, you do. (God) comfort, strengthen, and defend you, with his grace and mighty operation of his Holy Spirit, as he hath hitherto done: that you, having a most glorious victory over the subtle serpent and all his wicked seed, may also receive the crown of glory and immortality, prepared for you before the foundations of the world were laid, and is so surety kept for you in the hands of him whose promise is infallible, that the devil, sin, death, or hell, shall never be able to deprive you of the same."81
4. To my good sister M. C.
"Though God, for a time, permit Satan to take his pleasure on me, as he did upon Job; yet, I doubt not, but, in the end, all shall turn to my profit, through the merits of our Lord and Saviour Jesus Christ. To whose most merciful defence I commit you, dear sister, with all the rest of the Lord's elect (d)."82
5. To my dear Brother, T. V.
"If his [i.e. if God's] love towards you stood in the respect of your own merit and worthiness, you might well mourn, lament, and complain: yea, you had good cause to doubt, fear, and mistrust. But seeing he loveth you only for and in Jesus Christ, who is your whole righteousness and redemption; banish from you all fear, mistrust, and infidelity. And know, that, as long as Christ doth continue God's Son, so long must the love of the Father continue towards you immutable, and his good will unchangeable, and cannot be altered through any of your infirmities."83
6. To my dear Brother, Henry Adlington, prisoner in the Lollard's tower.
"This present day, I received a letter from you; at the reading whereof, my brethren and I were not a little comforted, to see your conscience so quieted in Christ, and your continuance so stedfast in him. Which things be the special gifts of God: not given to every man, but to you his dear, darling elect and chosen in Christ. Blessed be God for you, and such as you be, who have played the part of wise builders. You have digged down, passed the sand of your own natural strength, and beneath the earth of your own worldly wisdom: and are now come to the hard stone and immoveable rock, Christ, who is your only keeper; and upon him alone have you builded your faith, most firmly, without doubting, mistrust, or wavering. Therefore neither the storms nor tempests, winds nor weathers, that Satan and all his wily workmen can bring against you, with the very gates of hell to help them, shall ever be able once to move your house; much less, to overthrow it: for the Lord God himself, and no man, is the builder thereof, and bath promised to preserve and keep the same for ever."84
7. "To my most dear avid faithful Brother T. V.
"The Lord thy God, in whom thou dost put all thy trust; for his dear Son's sake, in whom thou dost also undoubtedly believe; hath freely forgiven thee all thy sins, clearly released all thy iniquities, and fully pardoned all thy offences, be they never so many, so grievous nor so great; and will never remember them any more, to condemnation. As truly as he liveth, he will not have thee die the death; but hath utterly determined, purposed, and eternally decreed, that thou shalt live with him for ever. Thy sore shall be healed, and thy wounds bound up, even of himself, for his own name's sake. He doth not, nor will he, look upon thy sins, in thee; but he respecteth and beholdeth thee in Christ: into whom thou art lively grafted by faith in his blood, and in whom thou art most assuredly elected and chosen to be a sweet vessel of his mercy and salvation, and wast thereto predestinate in him, before the foundation of the world was laid. In testimony and earnest whereof, he bath given thee his good and Holy Spirit, who worketh in thee faith, love, and unfeigned repentance, with other godly virtues, contrary to the corruption of thy nature."85
8. "To E. K.
"Forasmuch as Christ hath chosen us out of the world, to serve God in spirit and verity; let us be well assured, the world will hate us and persecute us, as it hath done to our Lord and master."86
9. "To Mrs. A. G.
"His glory, above all other things, we, that are his chosen children, ought to seek yea, even with the loss of our own lives: being yet well assured, that the same shall not be shortened, one minute of an hour, before the time which God hath appointed. Cast, therefore, dear sister, all your care upon the Lord, who careth for you. And mighty is his love and mercy towards you. With his grace he will defend you; and with his Holy Spirit will he evermore guide you, wherewith he hath surely sealed you unto the day of redemption. He hath also given you the same, in earnest for the recovery of the purchased possession which he hath prepared for you before the foundation of the world."87
10. To the said Mrs. A. G.
"Although the perilous days be come, whereof Christ prophesied, that, if it were possible, the very elect should be deceived; yet let the true faithful Christians rejoice and be glad, knowing that the Lord himself is their keeper, who will not suffer one hair of their heads to perish, without his Almighty good will and pleasure. Neither will he suffer them to be further tempted than he will give them strength to bear; but will, in the midst of their temptations, make a way for them to escape out: so good and gracious a God is he to all his chosen children. And though, sometimes, he do let his elect stumble and fall, yet no doubt, he will raise them up again, to the further encrease of their comfort, and to the setting forth of his glory and praise."88
Mr. Careless lay in prison, on account of his religious principles, two whole years: first, in Coventry jail; and, finally, in the King's Bench, London. So ardent was his zeal for the reformed Church of England, that the sun-burnt hart does not long more intensely after the waters of the brook, than this seraphic saint panted for the flames. Dying, however, in the last-mentioned prison, the Papists, disappointed of burning him, buried his remains in a dunghill.89
LXXII. Mrs. Joyce Lewis, genteelly born and elegantly brought up, was martyred at Litchfield. A little before she suffered, she said to some friends, who came to take leave of her, "When I enjoy the shinings of my Saviour's countenance, the near view of death ceases, in great measure, to be terrible." Mr. Fox adds, that she took occasion, at the same time, to "reason most comfortably, out of God's word, concerning God's election and reprobation."90 Early in the morning of the day on which she was executed, this excellent woman was tempted to doubt of her own election and redemption. It should seem, that, for several hours, she walked in spiritual darkness, even darkness which might be felt. Unbelief was permitted to suggest, How do I know that I was chosen to eternal life, and that Christ died for me?91 Some religious persons, who were about her, perceiving her distress, reminded her, "That her vocation and culling to the knowledge of God's word was a manifest token of God's love towards her: which might be farther inferred, from that love to God, that desire to please him, and that desire to be justified by Christ, which the Holy Spirit had wrought in her heart. By these, and like persuasions, and especially by the comfortable promises of Christ alleged from Scripture, the enemy fled, and she was comforted in Christ."92
LXXIII. Mr. Ralph Allerton was burned at Islington. This good man, quoting that passage in the Psalms, Though the righteous fall, &c. justly observes upon it, "Whereby we perceive God's election to be most sure."93
LXXVI. With Mr. Allerton were executed three others, viz. James Austoo, and Margaret, his wife; and Richard Roth. Of the two former Mr. Fox says that "they were as sound in matters of faith, and answered as truly, as ever any did: especially the wife; to whom the Lord had given the greater knowledge, and more fervency of spirit." And that Mr. Roth was as "sound in matters of faith" as either of them is plain, from the answer he returned to bishop Bonner: who asking him, "What he thought of his fellow prisoner, Ralph Allerton? " Roth replied, "I think him to be one of the elect children of God."94
LXXVII. Mr. John Rough, a minister, who had been exercised with several very remarkable providences, at length sealed the truth with his death, in the latter end of 1557. Writing to some religious friends, he thus expresses the benevolence of his wishes, and the purity of his faith: "The comfort of the Holy Ghost make you able to give consolation to others, in these dangerous days, when Satan is let loose, but to the trial only of the chosen, when it pleaseth our God to sift his wheat from the chaff."95 And, in another letter, addressed to his former congregation, and written two days before his martyrdom, he observes, that "God hath in all ages tried his elect."96
LXXVIII. The celebrated Mr. Cuthbert Sympson, who underwent such variety of torment, so meekly, that Bonner himself pronounced him the most patient prisoner he ever dealt with, and who at last ended his holy life in the flames, A.D. 1558, has transmitted, to posterity, that grand axiom, through the unfeigned belief of which he was enabled, without murmuriug, to "stand as a beaten anvil to the stroke." And what axiom was it? That in which the rays of Calvinism are concentred, and contracted to a point. Read it in the martyr's own words: "There is nothing that cometh unto us by chance or fortune; but by our heavenly Father's providence."97
I may truly say, with the apostle, Time would fail me to tell of that "noble army of martyrs," and of suffering confessors, who, through faith quenched the violence of fire, and out of weakness were made strong: who were tortured, not accepting deliverance; that they might obtain a better resurrection. And others had trial of cruel mockings and scourging; yea, moreover, of bonds and imprisonment; being destitute, afflicted, tormented. A competency of witnesses has been produced, sufficient to shew that our Protestant martyrs were doctrinal Calvinists. I cannot help repeating an observation already made, viz. that I have widely mistaken indeed, if the gentlemen on the Arminian side of the question are able to bring a single instance of any one Pelagian, or free-will-man, who laid down his life in defence of the reformation, daring the whole reign of queen Mary. I can at least say, that I, for my part, have not hitherto met with any such example. If Mr. Wesley, or Mr. any-body else, can point out so much as one; it will, as before noted, be for the honour of Pelagianism to let the world know it.
I have dwelt, perhaps, too long, already, on the subject now in hand. yet, I cannot dismiss those eminent worthies, whose testimonies adorn this Section, without adding four more to the number. The reader will not wonder at my introducing them, when he perceives the celebrated names of Mr. John Bradford, chaplain to bishop Ridley, and prebendary of St. Paul's, London; Mr. John Philpot, archdeacon of Winchester; Mr. Richard Woodman, and Mr. John Clement: which two last, though not in orders, were men famous in their generation, men of renown, for holiness of conversation, liveliness of grace, and clearness of evangelical light. Their attestations shall occupy the Section that follows.
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