SECTION XVII.
The Judgment of the Martyrs concluded.
Mr. John Bradford was one of the most valuable men that ever adorned God's visible church below. The impartial and judicious Mr. Strype styles him, one of the four prime pillars of the reformed Church of England.1 and adds, that he was a person "of great learning, elocution, sweetness of temper, and profoundness of devotion towards God. Of whose worth the Papists themselves were so sensible, that they took more pains to bring him off from the profession of religion, than any other. But he, knowing the truth and goodness of his cause, remained steadfast and immoveable. While he was in prison, he spent his time in preaching twice every Sunday, in writing many letters and discourses, playing, reading, conferring, disputing: sleeping but four hours in the night."2
It had been at the importunate instigation of Martin Bucer that Mr. Bradford entered into holy orders. On Bucer's expressing his earnest desire of seeing him in the ministry, Bradford declined the proposal, from a supposition, that he had not sufficient talents to speak in the name of God. Bucer's answer was memorable: If you cannot feed the people with fine manchet, feed them with such barley bread as God may give you. In the end, Bucer's expostulations prevailed: and Mr. Bradford received both his ordination and his preferments from the apostolic bishop Ridley. The brightest abilities are usually rooted in self-diffidence. Mr. Bradford's powers, as an orator, and the blessing, with which his labours were attended, as a minister of Christ, were equal to the fear and trembling with which he entered on the arduous employ. Of his usefulness in king Edward's reign, bishop Ridley wrote as follows: " He [i.e. Bradford] is a man by whom, as I am assuredly informed, God hath and doth work wonders, in setting forth his word." And, on another occasion, Ridley said of Bradford, "In my conscience I judge him more worthy to be a bishop, than many of us, that are bishops already, are of being parish priests."3 But his course, though illustrious, was short. Queen Mary made him pass through the fire to heaven, in June, 1555.4 Let us now see, whether this "prime pillar of the Church of England was, or was not a Calvinist.
On his first appearance before Gardiner, the Popish bishop of Winchester, we are informed, that Gardiner "began a long process, concerning the false doctrine wherewith the people were deceived in the days of king Edward: and so turned the end of his talk to Bradford; saying, How sayest thou? Bradford answered, My Lord, the doctrine taught in king Edward's days was God's pure religion: the which as I then believed, so do I now more believe it than ever I did. And therein I am more confirmed, and ready to declare it, by God's grace, even as he will, to the world, than I was when I first came into prison."5 This declaration, alone, might suffice to convince any person, who is acquainted with the religious history of the reign of Edward VI., that Bradford was, to all intents and purposes, a doctrinal Calvinist. If more particular proofs be required, take the following, as a specimen of the rest:
1. In a letter to Mrs.Warcup, and others of his evangelical friends, this eminent predestinarian thus writes: "The souls under the altar look for us to fill up their number. Happy are we, if God have so appointed us. Howsoever it be, dearly beloved, east yourselves wholly upon the Lord; with whom all the hairs of your head are numbered, so that not one of them shall perish. Will we, nill we, we must drink God's cup, if he have appointed it for us."6
2. "To Sir James Hales, Knight.
"The children of God think, oftentimes, that God hath forgotten them: and therefore they cry, hide not thy face from me; leave me not, O Lord. Whereas in very truth, it is not so, but to their present sense. And therefore David said, I said in my agony, I was clean cast away from thy face. But was it so? Nay, verily. Read his Psalms, and you shall see. So writeth he also, in other places, very often; especially in the person of Christ; as when he saith, My God, my God, why hast thou forsaken me? Where [i.e. whereas] indeed God had not left him; but that it was so to his sense; and that this Psalm telleth us full well. The same we read, in the prophet Esay, chap. xl. where he reproveth Israel saying, God hath forgotten them: fear not, &c. For a little while I have forgotten thee but with great compassion will I gather thee. For a moment, in mine anger, I hid my face from thee, for a little season: but in everlasting mercy have I had compassion on thee, saith the Lord thy Redeemer. For this is unto me as the waters of Noah: for as I have sworn, that the waters of Noah should no more go over the earth; so have I sworn, that I would not be angry with thee, nor rebuke thee. For, the mountains shall remove, and hills fall down: but my mercy shall not depart from thee, neither shall the covenant of my peace fall away, saith the Lord that hath compassion on thee. Be certain, be certain, good master Hales, that all the hairs of your head your dear Father hath numbered. Your name is written in the book of life. Therefore upon God cast all your care, who will comfort you with his eternal consolations."7
3. "To Mrs. M. H. a godly gentlewoman comforting her in that common heaviness and godly sorrow, which the feeling and sense of sin worketh in God's children.
"As Satan laboureth to loosen our faith, so must we labour to fasten it, by thinking on the promises and covenant of God in Christ's blood: namely, that God is our God, with all that ever he hath. Which covenant dependeth and hangeth on God's own goodness, mercy, and truth, only; and not on our obedience, or worthiness, in any point: for then should we never be certain. Indeed, God requireth of us obedience, and8 worthiness: but not that thereby we might be his children, and he our Father; but because he is our Father and we his children through his own goodness in Christ, therefore requireth he faith and obedience. Now, if we want this obedience and worthiness which he requireth, should we doubt whether he be our Father? Nay. That were to make our obedience and worthiness the cause, and so put Christ out of place, for whose sake God is our Father. But rather, because he is our Father, and we feel ourselves to want such things as he requireth, we should be stirred up to a shamefacedness and blushing, because we are not as we should be. And thereupon should we take occasion to go to our Father, in prayer, on this manner: Dear Father, thou, of thy own mercy in Jesus Christ, hast chosen me to be thy child: and therefore thou wouldest that I should be brought into thy church and faithful company of thy children, wherein thou hast kept me hitherto; thy name therefore be praised. Now, I see myself to want faith, hope, love, &c. which thy children have, and thou requirest of me. Wherethrough the devil would have me to doubt, yea utterly to despair of thy Fatherly goodness, favour and mercy. Therefore I come to thee, as to a merciful Father, through thy dear Son Jesus Christ: and pray thee to help me good Lord. Help me, and give me faith, hope, love, &c. and grant that thy Holy Spirit may be with me forever, and more and more, to assure me that thou art my Father; that this merciful covenant (which thou madest with me, in respect of thy grace, in Christ and for Christ, and not in respect of any my worthiness) is always to me. On this sort, I say, you must, pray, and use your cogitations, when Satan would have you doubt of your salvation.
"Might not [God] have made you blind, deaf, lame, frantic, &c. ? Might he not have made you a Jew, a Turk, a Papist, &c.? And why hath he not done so? Verily, because he loved you. And why did he love you? What was there in you to move him to love you? Surely, nothing moved him to love you, and therefore to make you, and so hitherto to keep you, but his own goodness in Christ. Now, then, in that his goodness in Christ still remaineth as much as it was, that is, even as great as himself, for it cannot be lessened; how should it be, but that he is your God and Father? Believe this, believe this, my good sister: for God is no changeling. Them whom he loveth he loveth to the end."9
9. "To another religious friend, who was in darkness and distress of soul, Mr. Bradford wrote as follows:
"His [i.e. God's] calling and gifts be such, that he can never repent him of them. When he loveth, he loveth to the end None of his chosen can perish. If he had not chosen you (as, most certainly, he hath), he would not have so called you, he would not have so justified you, he would never have so glorified you with his gracious gifts: he would never have so excercised your faith with temptations, as he hath and doth, if he had not chosen you. If he hath chosen you, as doubtless he hath, in Christ; then neither can you, nor ever shall you, perish. For, if you fail, he putteth under his hand: you shall not lie still [in sin]. So careful is Christ your keeper, over you. Never was mother so mindful over her child, as he is over you. And hath not he always been so? Think you God to he mutable? Is he a changeling? Doth not he love to the end, them whom lie loveth? Are not his gifts and calling such, that he cannot repent him of them? for else were he no God. If you should perish, then wanted he power: for, I am certain, his will toward you is not to he doubted of. Hath not the Spirit, which is the Spirit of truth, told you so; and will you now hearken, with Eve, to the lying spirit, which would have you (not to despair; no he goeth more craftily to work: but) to doubt and stand in a mammering? And so should you never truly love God, but serve him of a servile tear, lest he should cast you off for your unworthiness and unthankfulness: as though your thankfulness, or worthiness, were any cause with God, why he hath chosen you, or will finally keep you! Your thankfulness and worthiness are fruits and effects of your election: they are no causes. You have a shepherd, who never slumbereth nor sleepeth. No man, nor devil, can pull you out of his hands. Therefore, inasmuch as you are indeed the child of God, elect in Christ, before the beginning of all times: inasmuch as you are given into the custody of Christ, as one of God's most precious jewels; inasmuch as Christ is faithful, and hitherto hath all power, so that you shall never perish; I beseech you, I pray you, I desire you, I crave at your hands, with all my very heart, I ask of you with hand, pen, tongue, and mind, in Christ, through Christ, for Christ, for his name, blood, mercies, power, and truth's sake, that you admit no doubting of God's final mercies towards you, howsoever you feel yourself."10
5. "To Mr. John Hall, and his wife; prisoners in Newgate for the gospel.
"He [i.e. your heavenly Father] hath brought you where ye be. And though your reason and wit will tell you it is by chance, or fortune, or otherwise; yet know for certain, that whatsoever was the mean, God your Father was the worker hereof."11
6. "To Mr. Richard Hopkins, sheriff of Coventry; and prisoner in the Fleet, for the faithful and constant confessing of God's holy gospel.
"The Apostle saith, Not many noble, not many rich, not many wise in the world, hath the Lord God chosen. Oh then, what cause have you to rejoice, that, amongst the not many, he hath chosen you to he one! "12
7. "To my good sister, Mrs. Eliz. Brown.
"Patience and perseverance be the proper notes, whereby God's children are known from counterfeits. They who persevere not were always but hypocrites. Many make godly beginnings; yea, their progress seemeth marvellous: but, yet, after, in the end they fail. These were never of us, saith St. John: for, if they had been of us, they would have continued to the very end."13
8. "To a godly gentlewoman troubled and afflicted by her friend's, for not coming to mass.
"If your cross be to me a comfort or token of your election, and a confirmation of God's continual favour, how much more ought it to be so unto you?"14
9. "This is the difference betwixt God's children, who are regenerate and elect before all times in Christ, and the wicked, always: that the elect lie not still continually [i.e. finally] in their sin, as do the wicked; but at length do return again, by reason of God's seed, which is in them, hid as a sparkle of fire in the ashes: as we may see in Peter, David, Paul, Mary Magdalene, and others. For these, I mean God's children, God hath made all things in Christ Jesus, that they should be his inheritance and spouses."15
10. "To certain of his friends, N. S. and R. C.
"I believe, that man made after the image of God, did fall from that blessed, state to the condemnation of himself and all his posterity. I believe, that Christ, for man being thus fallen, did oppose himself to the justice of God, a mediator: paying the ransom and price of redemption for Adam, and his whole posterity that refuse it not finally."16 In the judgment, therefore, of Mr. Bradford, Christ did not ransom and redeem those of Adam's posterity who finally refuse the redemption which he wrought: or, in other words, according to this divine, Christ did not die for any who do not eventually believe in him for salvation: which is particular redemption, with a witness. Christ, says the above paragraph, "paid the price of redemption" for as many of Adam's whole posterity, as finally accept of it by faith: consequently, for those who finally refuse it (and these, 'tis to be feared are more than a few) the price of redemption was not paid. And I should much wonder if it had: since what good end would it have answered? Mr. Bradford goes on: "I believe, that all who believe in Christ, I speak of such as be of years of discretion, or partakers of Christ and all his merits; I believe, that faith, and to believe in Christ (I speak not now of [that] faith which men have by reason of miracles (John ii. 11. Acts viii.); or by reason of earthly commodity (Matth, xiii.), custom, or authority of man; which is commonly seen; the hearts of them, that so believe, being not right and simple before God; but I speak of that faith which is indeed the true faith, the justifying and regenerating faith; I believe, I say, that this faith and belief in Christ is the work and gift of God; given to none other than to those which be the children of God: that is, to those whom God the Father, before the beginning of the world, hath predestinate in Christ unto eternal life."17 Mr. Bradford's reasoning stands thus: Christ died not for those who finally refuse his redemption; but for those who are justified and regenerated by faith in him: which justifying and regenerating faith is the gift of God, given to those persons only whom he predestinated to eternal life before the world began. Thus it appears, that there is nothing discouraging in the doctrines of eternal election and particular redemption. Not in election; because God gives faith to his people, as a token and pledge of their sure interest in his covenant-favour: and as to those who may, at present, he seemingly destitute of faith, we know not how soon God may give it them, or stir them up to seek it. Neither does limited redemption tend to the discouragement of any who seriously desire to be saved in God's own way, i.e. in the Bible-way of faith, repentance, and new obedience: forasmuch as Christ "paid the ransom and price of redemption, for Adam's whole posterity who do not finally refuse it." Thus scripturally and discreetly does the admirable Mr. Bradford state and assert these illustrious doctrines of the gospel.
Another remark of his deserves well to be considered: "For the certainty of this faith [i.e. of the justifying faith] search your hearts. If you have it, praise the Lord; for you are happy, and therefore cannot finally perish: for then happiness were not happiness, if it could be lost. When you fall, the Lord will put under his hand, that you shall not lie still. But, if ye feel not this faith, then know, that predestination is too high a matter for you to be disputers of, until you have been scholars in the school-house of repentance and justification; which is the grammar-school wherein we must be conversant and learned, before we go to the University of God's most holy predestination and providence.18 Thus do I wade in predestination: in such sort as God hath patefied and opened it. Though, in God, it be the first; yet, to us, it is the last opened. And therefore I begin with creation, from thence I come to redemption, so to justification, and so to election. On this sort, I am sure that warily and wisely a man may walk in it easily, by the light of God's spirit in and by his word; seeing this faith not to be given to all men, (2 Thess. iii.) but to such as are born of God, predestinate before the world was made, after [i.e. according to] the purpose and good will of God. Which will we may not call in disputation, but, in trembling and fear, submit ourselves to it, as to that which can will none otherwise than that which is holy, right and good, how far soever otherwise it may seem to the judgment of reason: which [i.e. the judgment of reason, so far as it opposes the doctrine of predestination,] must needs be beaten down to be more careful for God's glory, than for man's salvation, which hangeth only thereon, as all God's children full well see."19
11. "To Sir Thomas Hall, and Father Traves, of Blackly.
"Christ alone is our full, sufficient Saviour; for in him we be complete: being made, through his death and one only oblation made and offered by himself upon the cross, the children of God, and fellow-heirs with him of the celestial kingdom, which is the free-gift of God, and cometh not of merits, but of the mere grace of God. He that is of God heareth the word of God: John viii. Will you have a more plain badge, whether you are the elect child of God or no, than this text?"20
12. Mr. Strype has preserved a valuable paper, entitled, John Bradford's Meditation of God's Providence and Presence. Part of it runs thus: "This ought to be unto us most certain, that nothing is come without thy providence, O Lord: that is, that nothing is done, good or bad, sweet or sour, but by thy knowledge; that is, by thy will, wisdom, and ordinance; for all these knowledge doth comprehend in it. As, by the word, we are taught, in many places, that even the loss of a sparrow is not without thy will; nor any liberty nor power upon a poor porket [i.e. swine] have all the devils in hell, but by thine own appointment and will. And we must always believe it, most assuredly, to be all just and good, howsoever it may seem otherwise unto us. For thou art marvellous, and not comprehensible, in thy ways; and Holy, in all thy works. But hereunto it is necessary for us to know, no less certainly, that, although all things be done by thy providence, yet the same thy providence to have many and divers means to work by; which [means] being contemned, thy providence is contemned."21
Such ample attestation did this faithful martyr, and "prime pillar" of the Church of England, bear to "The doctrine taught in king Edward's days!"
A very remarkable and important confirmation of Mr. Bradford's zeal for doctrinal Calvinism, as maintained by the Church of England, occurs in Strype's memorials of Cranmer, Book iii. chap. xiv. A confirmation which also involves additional proof of the Calvinism of archbishop Cranmer, bishop Ridley, bishop Latimer, bishop Ferrar, Dr. Rowland Taylor, and Mr. Philpot, who (together with Bradford himself) were all martyrs for the church.
Strype acquaints us, under the year 1554, when Papal persecution began to wax warm, that, among such Protestants as then filled the public prisons in London, there was a mixture of free-will, men: i.e. of men who "held free-will, tending to the derogation of God's grace; and refused the doctrine of absolute predestination, and original sin." (Memor. of Cramn. p. 350). The historian adds, that these free-will prisoners, though men of strict lives, were "very hot in their opinions and disputations, and unquiet." Divers of them, it seems, were confined "in the King's Bench, where Bradford and many other gospellers [i.e. Protestants] were: many whereof, by their conferences, they [i.e. the free-will men] gained to their own persuasion. Bradford had much discourse with them. The name of their chief man was Harry Hart, who had writ something in defence of his [free-will] doctrine. Trew and Abingdon were teachers also among them: Kemp, Gybson, and Chamberlain, were others. They ran their notions as high as Pelagius did, and valued no learning: the writings and authorities of the learned they utterly rejected and despised.
"Bradford was apprehensive that they might now do great harm in the church: and therefore, out of prison, wrote a letter to Cranmer, Ridley, and Latimer, the three chief heads of the reformed, though oppressed, Church in England, to take some cognizance of this matter, and to consult with them in remedying it; and with him joined bishop Ferrar, Rowland Taylor, and John Philpot." (Memor. of Cranm. ut supr.).
The letter itself, sent on this occasion, is extant in the Appendix to the above 'Memorials of Cranmer,' p. 195. No. lxxxiii. 'Tis entitled, "Bradford to Cranmer, Ridley, and Latimer, concerning the free-willers." The superscription of it, written by Bradford himself, ran thus: "To my dear fathers, Doctor Cranmer, Dr. Ridley, Doctor Latimer, prisoners in Oxford, for the testimony of the Lord Jesus, and his holy gospel.' Part of the letter is as follows: "Almighty God, our Heavenly Father, more and more kindle your hearts and affections with his love. As for your parts, in that it is commonly thought your staff standeth next the door" [i.e. you are among the first who are to be burnt for Christ], "ye have the more cause to rejoice and be glad, as they which shall come to their fellows under the altar. To the which society, God, with you, bring me also, in his mercy, when it shall be his good pleasure. Herewithal, I send unto you a little treatise" [written in favour of predestination], "which I have made, that you might peruse the same. All the prisoners here about, in manner have seen it, and read it: and as therein they agree with me, nay rather with the truth, so they are ready, and will be, to signify it, as they shall see you give them example." Good Mr. Bradford then observes, that his motive to writing this letter arose from the apprehensions he entertained of the "Great evil, that is like hereafter to come to posterity, by these men," i.e. by the free-willers: adding, "The which thing that I might the more occasion you to perceive, I have sent you here a writing of Harry Hart's own hand: whereby ye may see, how Christ's glory and grace is like to lose much light, if your sheep quondam be not something holpen by them that love God, and are able to prove that all good is to be attributed only and wholly to God's grace and mercy in Christ, without other respects of worthies than Christ's merits." The holy and judicious martyr next proceeds to give the following true and just account of the free-willers. "The effects of salvation they so mingle and confound with the cause, that, if it be not seen to, more hurt will come by them, than ever came by the Papists. In free-will, they are plain Papists; yea, Pelagians: and ye know, that modicum fermenti totam massam corrumpit. They utterly contemn all learning. But hereof shall this bringer" [i.e. shall the bearer of this letter] "shew you more." The whole concludes thus: "My brethren here with me have thought it their duty to signify this need to be no less than I make it, to prevent the plantations which may take root of these men.
"Yours in the Lord, Robert Ferrar, John Bradford, Rowland Taylor, John Philpot."
Such was Bradford's excellent letter against the free-will men. And what effect had it on Cranmer, Ridley, and Latimer? It filled those illustrious martyrs with deep and solemn alarm, lest the corrupt leaven of freewill, though little at the time (few Protestants, comparatively, being infected with it), might, as Bradford also seemed to fear, go on to spread its defilement. "Upon this occasion," says the historian, ""Ridley wrote a Treatise on God's Election and Predestination. And Bradford wrote another upon the same subject, and sent it to those three Fathers in Oxford for their approbation: and their's" [i.e. the approbation of Cranmer, Ridley, and Latimer] "being obtained, the rest of the eminent divines, in and about London, were ready to sign it also." (Strype's Mem. of Cranm. p. 350.)
"I have" adds Mr. Strype, "seen another letter of Bradford, to certain of those men who were said to hold the errors of the Pelagians and Papists concerning man's free-will: by which letter, it appeared, that Bradford had often resorted to them and conferred with them: and, at his own charge and hindrance, had done them good. But, seeing their obstinacy and clamours against him, he forbore to come at them any more: but yet wrote letters to them, and sent them relief. They told him, he was a great slander to the word of God, in respect of his doctrine; in that he believed and affirmed the salvation of God's children to be so certain, that they should assuredly enjoy the same: for, they said, it hanged partly on our perseverance to the end. Bradford [by way of answer] said, it [i.e. salvation] hung upon God's grace in Christ; and not upon our perseverance, in any point: for then were grace no grace. They charged him, that he was not so kind to them as he ought, in the distribution of the charity-money (which was then sent by well-disposed persons to the prisoners of Christ, in which Bradford was the purse-bearer); but he assured them, he never defrauded them of the value of a penny; and at that time sent them 13s. 4d. and, if they needed as much more, he promised they should have it."
Though Mr. Bradford broke the errors of the free-will men to pieces with the hammer of God's word: he yet observed all possible candour and meekness toward their persons. "Let love" said he, "bear the bell away; and let us pray one for another, and be careful one for another. I have loved you in the Lord, my dear hearts; though you have taken it otherwise, without cause by me given. I have not" [i.e. he had not then] "suffered any copy of my Treatise of Predestination to go abroad, because I would suppress all occasion, so far as might be. I am going before you, to my God and your God, to my Father and your Father, to my Christ and your Christ, to my home and your home." What a striking model, was this excellent man of 'orthodoxy and charity united!' Mr. Strype observes, that, "By Bradford's pains and diligence, he gained some [i.e. some of the free-willers] from their errors, particularly, one Skelthorp: for whom, in a letter to Careless, he thanked God, who gave this man to see the truth at length:' Mem. of Cranm. p. 350, 351.
I shall now proceed to Mr. John Philpot, Arch-deacon of Winchester: to which he was collated by the pious and discerning Dr. Ponet, the first Protestant bishop of that see, and a principal framer of that excellent catechism mentioned in Section xiii.
Mr. Arch-deacon Philpot "was of a worshipful house, a knight's son, born in Hampshire, brought up in New College, Oxford, where he studied the civil law for six or seven years, besides other liberal arts, and especially the languages. In wit he was pregnant and happy; of a singular courage; in spirit, fervent; in religion; zealous."22 he suffered death in Smithfield, December 18, 1555.
At his examination, before five Popish prelates, and other doctors of the Romish church, Mr. Philpot defied them all to confute Calvin's institutions. "Which of you all," said he, "is able to answer Calvin's institutions, who is minister of Geneva?"23 To which one of the Papists (Dr. Saverson) replied, "A godly minister indeed! of receipt of cut-purses and runagate traitors. And of late, I can tell you, there is such contention fallen between him [meaning Calvin] and his own sects, that he was fain to flee the town, about predestination. I tell you truth: for I came by Geneva hither." To this, Philpot rejoined in these words: "I am sure you blaspheme that godly man, and that godly church where he is minister. As it is your churches' condition" [i.e. in slandering Calvin, you only follow the constant practice of the Romish church], "when you cannot answer men by learning, to oppress them with blasphemies and false reports. For, in the matter of predestination, he [i.e. Calvin] is in no other opinion than all the doctors of the church be, agreeing [i.e. who agree] with the Scriptures."24 Such was Mr Philpot's judgment of Calvin, and predestination. And, indeed, where was then the Church of England-man who thought otherwise either of him or it?
On a subsequent examination before the Popish commissioners, Ralph Bayne, bishop of Coventry and Litchfield, told Mr. Philpot, that Christ prophesied of Geneva, when he bid his disciples beware of false prophets. Take the bishop's flirtation, and Philpot's answer, in the words of each respectively.
"Bishop of Cov. Your Church of Geneva, which ye [i.e. ye Protestants] call the Catholic Church, is that which Christ prophesied of.
"Philpot. I allow [i.e. I acknowledge and profess] the church of Geneva, and the doctrine of the same: for it is Una, Catholica, et Apostolica; and doth follow the doctrine which the apostles did preach; and the doctrine taught and preached in king Edward's days, was also according to the same."25 Here is an arch-deacon of the Church of England, who laid down his life for her doctrines, openly witnessing that the doctrinal system of Calvin and Geneva, was the same which the apostles preached, and the same which was taught and asserted in the days of king Edward. And the arch-deacon well knew what he said and whereof he affirmed. For he had been not only a clergyman, but a dignitary, of our Protestant Church, in the said king Edward's days. He had, moreover, not only the ocular demonstration of Calvin's writings, to convince him how exactly the doctrines of that reformer harmonized with the doctrines of the Church of England, but had likewise had auricular demonstration of it, during his travels abroad. So that this martyr's peremptory attestation to the sameness of the doctrine established at Geneva under Calvin, with the doctrine established in England, under king Edward, is such a proof of the Calvinism of our Church, as all the piddling cavils of all the Arminian methodists in the three kingdoms will never be able to shake.
While the good arch-deacon lay in prison, he wrote several inestimable letters: and from which I shall give the reader a few selections.
1. "To Mr. John Careless, prisoner in the King's Bench.
"God, by his Spirit, setteth the sins of his elect still before them; that where they perceived sin to abound, there they might be assured that grace shall super-abound: and bringeth them down unto hell, that he might lift them up with greater joy to heaven. The Spirit, which is in you, is mightier than all the adversary's power. Tempt he [i.e. the adversary] may; and, lying await at your heels, give you a fall, unawares: but overcome he shall not, yea, he cannot; for you are sealed up already, with a lively faith, to be the child of God for ever. And whom God hath once sealed for his own, him he never utterly forsaketh. The just falleth seven times: but he riseth again. It is man's frailty, to fall: but it is the property of the devil's child, to lie still. Who can lay any thing to the charge of God's elect? Do you not perceive the manifest tokens of your election? First, your vocation to the gospel; and, after your vocation, the manifest gifts of the Spirit of God, given unto you above many others of your condition, with godliness, which believeth and yieldeth to the authority of the Scriptures, and is zealous for the same. The peace of God be with you, my dear brother. I can write no more, for lack of light. And that I have written, I cannot read myself; and, God knoweth, it is written far uneasily. I pray God, you way pick out some understanding of my mind towards you. Written in a coal-house of darkness, out of a pair of painful stocks; by thine own in Christ, John Philpot."26 It was usual for some of the Protestant preachers, before sentence of death was actually passed, to be confined in bishop Bonner's coal-house: where they suffered every kind of inconvenience and indignity.
2. "To certain godly Brethren.
"To continue out in well-doing, is the only property of the children of God" [i.e. is the property of God's children only], "and such as assuredly shall be saved. He hath commanded his angels to keep us, that we stumble not at a stone without his divine providence."27
3. "To Lady Vane.
"Blessed be they that mourn, for such shall be comforted. God wipe away all tears from your pitiful eyes, and sorrow from your merciful heart : that you may (as doubtless you shall do shortly) rejoice with his elect for ever. God pour his Spirit abundantly upon you : until you may come to see the God of all gods with his elect, in Sion."28
4. "To the same Lady.
"His elect, and such as he loveth, will he punish here, that they should not be condemned hereafter with the world eternally. Be thankful unto God, for his wondrous working in his chosen people."29 The benevolent reader will not be displeased, to know, that the excellent person to whom the two last mentioned letters were addressed, and who was the common supporter of God's afflicted witnesses, during the whole reign of Mary, was reserved by Providence, to out-live those persecuting times, and had the comfort of seeing the Church of England restored by queen Elizabeth. Mr. Fox's short account of this elect lady (as Mr. Philpot justly termed her) will hardly be censured as a digression. "This lady Vane was a special nurse of the godly saints, who were imprisoned in queen Mary's time. Unto whom divers letters I have, both of Mr. Philpot, Careless, Trahern, Thomas Rose, and others: wherein they render most grateful thanks for her exceeding goodness towards them; with their singular commendations and testimony, also, of her Christian zeal towards God's afflicted prisoners, and to the verity of his Gospel. She departed of late at Holborn" [now a part of London, then a village near it, or at most a suburb] "Anno 1568, whose end was more like sleep than death, so quietly and meekly she deceased in the Lord."30
Mr. Strype informs us of the earnestness with which arch-deacon Philpot opposed an Arian of those times. On this occasion, Philpot wrote what he calls an apology. It is extant in the Ecclesiastical Memoirs.31 Among other particulars, it contains the following: "Pray that God will give you the lyke zele to withstand the enemies of the Gospel, which go about to teach you any other doctryne than you have received in kynge Edward's days: in the which, praised be God, all the syncerity of the Gospel was reveled, accordynge to the pure use of the primitive Churche, and as it is, at this present, of the trew Catholyck Churche, allowed through the worlde. Thes new heretyks are full of blasphemous reports; spreading the same abroad, both by themsells, and by their adherents, against the sincere professors of the Gospel, that we make God the author of synne; and that we say, Let men do what they will, it is not material, yf they be predestinate. And with this I, among other, am most slaunderously charged and defamed by these outragious heretyks; to whom I have gon abowte, to my power, to do good, as God is my witnes. But I have receved the reward of a prophet at their hands (although I am not worthy to be cownted under that glorious name), which is shame, rebuke, slander, and slaying of my good fame: only because I holde and affirme, being manifestly instructed by God's word, that the elect of God cannot finally perish. Therefore they [i.e. the Arian free-willers] have pyked owt of their own malicious nailes the former part of thes blasphemies: and because, at another tyme, I did reprove them of their temerous and rash judgment, for condenmyng of men usyng thyugs indefferent, as shooting, bowling, hawkyng, with such lyke; provyng, by the Scripture, that all men, in a temperancy, might use them in their dew tymes, and showing honest pastyme was no synne: which thes contentious schismatyks do improve, whereupon they do maliciously descant, as is before mentioned."
Here let us observe, 1. That the Arians of that age were likewise free-willers: they not only denied the proper divinity of God the Son and God the Spirit, but also the predestination of God the Father, and the final perseverance of his people. 2. As these Arians were free-willers; so, it should seem, that none, who call themselves Protestants, were free-willers, but such as were Arians too. 3. These free-will Arians were professed Dissenters from the reformed Church of England. Hence, Mr. Philpot vindicates the Church from their malicions objections. Indeed, such men as these could be no other than Dissenters. They held what the Church denies, and denied what the Church affirms. The Church denies, to this day, that free-will has any power in spirituals: but those Arian Pelagians maintained the contrary. The Church asserts absolute predestination: but they denied that there is any such thing. The Church holds a Trinity of divine persons: to which those men said, Nay. The Church affirms the ultimate perseverance of the elect: the above Arians would not allow of it at all. The Church declares, that no man upon earth is free from sin: but those very free-will Arians, against whom arch-deacon Philpot disputes in the said apology, maintained, that "men might be without sin, as well as Christ."32 The Church teaches her children to say, Lord, have mercy upon us miserable sinners, but these identical Arian free-willers objected against that suffrage; for they said they were not miserable, nor would be accounted so."33 The Church uses the Lord's Prayer: but the aforesaid free-will Arians "were against using the Lord's Prayer; For it was needless, they said, to pray, Thy kingdom come, when God's kingdom was already come upon them. And also that petition, Forgive us our trespasses: for they held they had no sin."34 Query: Would not any body almost imagine, that, in all the above respects (the article, concerning the Trinity, alone excepted), these freewill Arians were designed as the types, figures, forerunners, and prophetic images, of Messrs. Wesley, Sellon, and their associates? Never, surely, was there a stronger likeness, in all the features but one! 4. The self-same slander against predestination and perseverance, which was raised by those Arians, is (almost in the self-same words) alledged by the acrimonious Arminians last mentioned. The Arian slander, urged against the "doctrine received in king Edward's days," was, Let men do what they will, it is not material, if they be predestinate. And what says Mr. John Wesley? "The elect shall be saved, do what they will." Behold how brethren jump together? 5. Mr. Philpot, the martyred arch-deacon, was traduced, by the said Arians, as an Antinomian, because he maintained that "honest pastime was no synne," if properly timed, and temperately indulged: such as "shooting, bowling, hawking, and such like." 6. Justly, therefore, did that pious and learned martyr brand the said free-will Arian-Perfectionists (and, by the same rule, justly may their modern successors be branded) on account of "their temerarious and rash judgment, for condemning men using things indifferent."
So much for the excellent Mr. Philpot; who shall now take his leave of the reader, with this short, but weighty observation: "Such is the omnipotencye of owre God, that he can and doth make, to his elect, sour, sweet, and misery, felicity."35
Mr. Richard Woodman was burned in one fire, with nine other martyrs, at Lewes, in Sussex, July 22, 1557.
His first examination was before Dr. Christopherson, the Popish bishop of Chichester. Some particulars, which passed on that occasion, are worthy the reader's attention.
"Bishop of Chichester. Do you think that you have the Spirit of God?
"Mr. Woodman. I verily believe that I have.
"Bishop of Chichester. You boast more than ever Paul did, or any of the apostles: which is great presumption.
"Mr. Woodman. I boast not in myself, but in the gift of God, as Paul did. I can prove, by places enough, that Paul had the Spirit of God; as I myself, and all God's elect, have.
"Bishop of Chichester. How prove you that?
"Mr. Woodman. No man can believe that Jesus is the Lord, but by the Holy Ghost, 1 Cor. vii. I do believe that Jesus Christ is my Redeemer, and that I shall be saved from all my sins by his death and blood-shedding; as Paul and all the apostles did, and as all faithful people ought to do: which no man can do, without the Spirit of God. And as there is no damnation to them that are in Christ Jesus, so is there no salvation to them that are not in Christ: for he that hath not the Spirit of Christ is none of his. We have received the spirit of adoption, whereby we cry Abba, Father. The same Spirit certifieth our spirits, that we are the sons of God. Besides all this, he that believeth in God dwelleth in God, and God in him. So, it is impossible to believe in God, unless God dwell in us.
"Dr. Story [another of the Popish examiners]. Oh, my lord, what an heretic is this same? Why hear you him? Send him to prison, to his fellows in the Marshalsea, and they shall be dispatched within these twelve days.
"Bishop of Chichester. Methinks he is not afraid of the prison.
"Mr. Woodman. No; I praise the living God.
"Dr. Story. This is an heretic indeed: he hath the right terms of all heretics. The living God! I pray you, be there dead gods, that you say the living God ?
"Mr. Woodman. Are you angry with me, because I speak the words that are written in the Bible ?
"Dr. Story. Bibble babble, bibble babble. What speakest thou of the Bible? there is no such word written in all the Bible."36
Some time afterwards, Mr. Woodman was examined again, before Doctor Langdale. By reciting what then passed, concerning God's decrees, and man's free-will, we shall see, whether the Popish doctor was not what would now be called an Arminian, and the Protestant martyr a Calvinist.
"Mr. Woodman. St. Paul saith, Rom. ix. Ere ever the children were born, ere ever they had done either good or bad, that the purpose of God, which is by election, might stand, not by the reason of works, but by the grace of the Caller, The elder shall serve the younger: Jacob have I loved, and Esau have I hated.
"Dr. Langdale. Methinks, by your talk, you deny original sin and free-will.
"Mr. Woodman. I pray you, what free-will hath man to do good of himself?
"Dr. Langdale. I say, that all men have as much free-will now, as Adam had before his fall.
"Mr. Woodman. I pray you, how prove you that?
"Dr. Langdale. Thus I prove it: that as sin entered into the world, and by the means of one that sinned, all men became sinners, which was by Adam; so by the obedience of one man, righteousness came upon all men that had sinned, and set them as free as they were before the fall: which was by Jesus Christ.
"Mr. Woodman. Oh Lord, what an overthrow have you given yourself here, in original sin! For, in proving that we have free-will, you have quite denied original sin. For here you have declared, that we be set as free by the death of Christ, as Adam was before his fall: and I am sure that Adam had no original sin before his fall. If we be as free now, as he was then; I marvel wherefore Paul complained thrice to God, to take away the sting of it: God making him answer, and saying, My grace is sufficient for thee.
"These words, with divers other, prove original sin in us; but not that it shall hurt God's elect people, but that his grace is sufficient for all his. I say, with David, In sin was I born, and in sin hath my mother conceived me: but in no such sin that shall be imputed; because I am born of God by faith. Therefore I am blessed, as saith the prophet, Because the Lord imputeth not my sin: not because I have no sin, but because God hath not imputed my sin. Not of our own deserving, but of his free mercy, he hath saved us. Where is now your free-will that you speak of? If we have free-will, then our salvation cometh of our own selves, and not of God: which is a great blasphemy against God and his word.
"For Saint James saith, Every good gift, and every perfect gift, cometh from above, from the Father of Light, with whom is no variableness. Of his own will begat he us. For the wind" [i.e. the regenerating breath of the Holy Spirit] "bloweth where it listeth. It is God that worketh in us the will, and also the deed. Seeing, then, that every good gift cometh from above, and lighteneth upon whom it pleaseth God, and that he worketh in us both the will and the deed; methinks all the rest of our own will is little worth, or nought at all, unless it be wickedness. And as for original sin, I think I have declared my mind therein, how it remaineth in man: which you cannot deny, unless you deny the Word of God.
"Dr. Langdale. Say what you can: for it availeth me to say nothing to you. I was desired to send for you, to teach you; and there will no words of mine take place in you; but you go about to reprove me. Say what you will, for me."37
The truth is, the Popish examiner had the wrong end of the argument: and he was glad to shuffle off the Calvinistic prisoner, as well as he could. Mr. Woodman, however, was not so easily shuffled off: for, to one who came in during the debate, the intrepid martyr said, "He [i.e. Dr. Langdale] saith, I denied original sin; and it was he himself (that denied it), for he went about to prove that man hath free-will."38
This Protestant hero's last examination, at the close of which he received sentence of death, was held in the Church of St. Mary Overy, (now St. Saviour's) Southwark. Himself informs us, that his judges and condemners were, Gardiner "the bishop of Winchester, (Christopherson) bishop of Chichester, the arch-deacon of Canterbury, Dr. Langdale, Mr. Roper, with a fat-headed priest, I cannot tell his name."39 We shall soon see, what a jest this "fat-headed priest," whose name Mr. Woodman could not tell, made of predestination, and justification by faith alone. Happy would it have been for the Protestant cause in general, and for the Church of England in particular, if those doctrines had, to this day, been exploded by Papists only. But there have, since, been too many "fat-headed priests," of more than one Protestant denomination, at whose hands the doctrines of election and free justification found no better reception than at those of the nameless fat-headed priest above-mentioned. I wish the same remark may not extend to more than a few lean-headed priests likewise.
The commissioners being sat, Mr. Woodman was called upon to give an account of his faith This he did, as follows:
"I believe in God the Father Almighty, maker of heaven and earth, and of all things visible and in visible. And in one Lord Jesus Christ my Saviour; very God, and very man. I believe in God the Holy Ghost, the comforter of all God's elect people; and that he is equal with the Father and the Son."40
The bishop of Winton and the arch-deacon of Canterbury told him, in the cant so usual with persecutors, "We go not about to condemn thee, but to save thy soul, if thou wilt be ruled, and do as we would have thee.
"Woodman. To save my soul? Nay; you cannot save my soul. My soul is saved already: I praise God therefore. There can no man save my soul, but Jesus Christ. And he it is that hath saved my soul, before the foundation of the world was laid.
"The fat Priest. What a heresy is that, my lord! Here's a heresy! He saith, his soul was saved before the foundation of the world was laid! Thou canst not tell what thou sayest. Was thy soul saved before it was [i.e. before it existed]?
"Woodman. Yes, I praise God, I can tell what I say; and I say the truth. Look in the first of Ephesians, and there you shall find it: where Paul saith, Blessed be God, the Father of our Lord Jesus Christ, who hath blessed us with all manner of spiritual blessings, in heavenly things by Christ: according as he hath chosen us in him, before the foundation of the world was laid, that we should be holy and without blame before him, through love; and there to were we predestinated. These be the words of Paul: and I believe they be most true. And therefore it is my faith in and by Jesus Christ that saveth: and not you, nor any man else.
"The fat Priest. What! Faith without works? St. James saith, Faith without works is dead. And we have the free-will to do good works
"Woodman. I would not that any of you should think that I dissallow good works: for a good faith cannot be without good works. Yet not of ourselves: it is the gift of God. It is God that worketh in us both the will and the deed."41
What could the Popish free willers and merit-mongers do with this inflexible heretic? Convince him they could not. The shortest expedient, therefore, was to burn him out of the way: which they accordingly did.
Let me now introduce Mr. John Clement to my readers; a man of great grace, and distinguished usefulness ; concerning whom, Mr. Strype thus writes:
"There were now, [viz. in the year 1556] abundance of sects and dangerous doctrines; whose maintainers shrouded themselves under the professors of the gospel [i.e. they affected to pass for Protestants]. Some denied the godhead of Christ: some denied his manhood. Others denied the godhead of the Holy Ghost, original sin, the doctrine of predestination and free election, the descent of Christ into hell (which the Protestants here generally held), the baptism of infants. Others held free will, man's righteousness, and justification by works: doctrines, which the Protestants, in the times of king Edward, for the most part disowned. By these opinions, a scandal was raised on the true professors [i.e. on those who had suffered, and who were then suffering persecution and death for their attachment to the Protestant Church of England]. Therefore it was thought fit now, by the orthodox, to write and publish summary confessions of their faith, to leave behind them when they were dead: wherein they should disclaim these doctrines, as well as all Popish doctrines whatsoever.
"'This was done by one John Clement, this year (1556), laying a prisoner in the King's Bench for religion: (whose declaration is) entitled, A Confession and Protestation of the Christian Faith. In which it appears, the Protestants thought fit (notwithstanding the condemnation and burning of Cranmer, Ridley, Latimer, Hooper, Rogers, Saunders, Bradford, for heretics), to own their doctrine" (viz. 'the doctrine of Cranmer, Ridley, Latimer, Hooper, Rogers, Saunders, Bradford, &c.') as agreeable to the word of God, and "them as such as scaled the same with their own blood. This confession may be looked upon as an account of the belief of the professors" [i.e. of the Protestant Church of Englandmen] in those days. Copies thereof were taken, and so dispersed, for the use of good men: one whereof is in my hands. Thus we see how industriously they [the Protestants of those days] disowned all Arians, Anabaptists, and such like, who being not of the Roman faith, the Papists would fain have joined them with all the Protestants, to disgrace and disparage the holy profession."42
Before I quote the confession itself, let me observe from the above passage, 1. That, so far as appears, Arians, Socinians, and such like, were the only protestants who, in those times, denied the "doctrines of predestination and free election:" and that the protestants, "in the times of king Edward," did for the most part "disown the doctrines of free-will, man's righteousness, and justification by works." And no wonder: "for the most part" of the then Protestants were sincere members of the Church of England: which church then did, and still does, assert "predestination and free election;" and deny "free-will, man's righteousness, and justification by works.'' 2. 'Tis evident, that such as dissented from the Church of England in those points strove to take advantage of the afflicted, persecuted state which the Church was in, under the reign of Mary; and to palm themselves upon the world, as churchmen: labouring to persuade the ignorant, that the doctrines, for which the martyrs bled, were the same doctrines which were held by these same Arians, free-willers, and workmongers. With as much audacity, and with as little truth, as Wesley, Sellon, and others of that stamp, now affect to shelter their Pelagianism under the wing of our present establishment. 3. The surviving Protestants, who were imprisoned for the faith, and had not yet (as many of them soon afterwards were) been brought to the stake, took no small alarm at the impudence and falsehood of these freewillers: and thought it incumbent upon themselves, as well they might, to clear the suffering Church of England and her godly martyrs, from the unjust insinuations of the Arian and Pelagian party. They deemed it, says Mr. Strype, "a scandal," to be numbered with those few, but insolent fanatics, who "denying predestination and free election," held " freewill and justification by works." 4. The more openly to "disclaim" and the more effectually to "disown," all connexion with these intruding free-willers, "the orthodox," says Mr. Strype, "thought fit to own," i.e. publicly and unanimously to avow, "the doctrine of Cranmer, Ridley, Latimer, Hooper, Rogers, Saunders, and Bradford, as agreeable to the word of God," and to the faith of the reformed Church of England: and to own "them," i.e. to own the said martyrs, Cranmer, &c. to have been "such as sealed the same [doctrines] with their blood." To this end, 5. It was resolved on, by the evangelical prisoners, to draw up, and publish, an explicit confession of faith, prior to their own martyrdom: which confession might remain "behind then, when they were dead," and be a standing proof of their union and communion in matters of doctrine, with Cranmer, Ridley, &c. and the other foregoing martyrs of the Church of England. 6. Framing this confession, and the digesting of it into form, was committed to Mr. John Clement: who executed his trust with such care, fidelity, and ability, that (says Mr. Strype) the said confession may be looked upon as an "account of the belief of the professors in those days:" i.e. of the "Protestants in the times of king Edward, "thousands of whom were afterwards persecuted, and hundreds of whom were put to death, under the succeeding tyranny of Mary.
So much by the way of preliminary to this famous confession. Now for a concise view, of the confession itself. The reader that pleases to peruse the whole of it may see it in Strype.43
"It observes, towards the beginning, the manifold subtlety of Satan in corrupting the human mind front the glorious gospel of the blessed God: "Some denyinge the doctrine of Gode's firm predestination and free election in Jesus Christe: which is the very certayntie of our salvation. And as he" [i.e.the devil] "hathe caused them to denye all these thinges, even so hathe he made them to affirm many madde and foolish fantasyes, whiche the worde of God dothe utterlye condempne: as freewill, man's righteousnesse, and justifying of workes; withe dyvers suche lyke; to the great dishonoure of God, to the obscuringe of his glorye, the darkeninge of his truthe, to the great defacynge of Christe's deathe; yea to the utter destruction of many a simple soule that cannot shifte from these subtill sleightes of Satan, excepte the Lord shewe his great mercye upon them. I do undoubtedlye believe in God the Holy Ghoste, who is the Lorde and gever of lyfe, and the sanctifier of all Gode's elect. Futhermore, I do confesse, and undoubtedlye beleve, that I, and every lyvely member of this Catholyke church, is and shall be redeemed, justified and saved, oneley and solye by the free grace and mere mercye of God in Jesus Christe, throughe his moste precyious deathe and bloudsheaddinge: and in no part by or for any of our owne good workes merites, or derservings, that we can do or deserve. Notwithstaninge, I confesse, that all men ught, and are bownde by the worde of God, to doe good workes, and to knowe and kepe God's commandments: yet not ot deserve any part of our salvations thereby; but to shewe their obedience to God, and the frutes of faythe unto the worlde. And this salvation, redemption, and justification, is apprehended or receaved of us, by the onely faithe in Jesus Christe: in that sence and meanynge, as is declared in the homilye of justification, which was appoynted to be reade in the peculiar Church of Englande, in good kynge Edward's dayes the syxte. Which homilye, with all the reaste, then set furthe by his authoritie, I do affirme and beleve to be true, holesom, and godlye doctryne for all Chrystian men to beleve, observe, kepe, and folowe.
"Also I do beleve and confesse, that the last boke, which was geven to the Churche of Englande by the authoritie of good kynge Edwarde the syxte and the whole parliament, contayninge the manor and fourme of Common Prayer, and ministration of the blessed sacraments in the Churche of Englande; ought to have been receaved with all readynes of mynde, and thankfullnes of harte. Also I do accepte, beleve, and alowe, for a very truthe, all godlye articles that were agreed upon in the Convocation-house, and published by the kynge's majesties authoritie (I meane, kynge Edwarde the syxte), in the last yeare of his most gracyous reigne.
"I doe confesse and beleve, that Adm, by his fall, lost, from himself and all his posterity, all the freedome, choyce and power of man's will to doe good: so that all the will and imaginations of manne's harte is onelye to evil, and altogether subject to synne, and bonde and captive to all manner of wickednes. So that it cannot once thinke a good thought, much lesse than doe any good deede, as of his owne worke, pleasaunte and acceptable in the syght of God, untill suche tyme as the same" [i.e. until such time as the will] "be regenerate by the Holy Ghoste. Until the spirite of regeneration be given us of God, we can neither will, doe, speake, nor thinke, any good thynge that is acceptable in his sight. As a man that is deade cannot rise up himselfe, or worke anye thynge towards his resurrection; or he that is not, worke towardes his creation; even so the naturall man cannot worke any thynge towards his regeneration. As a bodye, without the soule, cannot move but downewardes; so the soule of man, without the Spirite of Christe, cannot lyfte up himselfe. He must be borne agayne, to doe the workes that be spirituall and holye. And by ourselves we cannot be regenerate by any meanes: for it is onlye the worke of God. To whom let us praye, with David, That he will take away our stonye hartes, and create in us new hartes, by the mighty operations of his Holye Spirite.
"I do now acknowledge, confesse, and undoubtedye beleve, that God, our eternal Father (whose power is incomprehensible, whose wisdome is infinite, and his judgments unsearchable) hath, onelye of his greate aboundaut mercye, and free goodnesse, and favoure, in Jesus Christe, ordeyned, predestinated, elected, and appointed, before the foundation of the worlde was layd, an innumerable multitude or Adam's posteritie, to be saved from their synnes thuroughe the merites of Christe's deathe and bloudslteaddinge onelye; and to be (thoroughe Christ) his adopted sonnes, and heres of his everlasting kingdome, in whom his great mercye shall be magnified for ever: of which moste happye number, my fyrme faith and stedfast beleve is, that I, althoughe unworthye, am one, onelye throughe the mercye of God in Jesus Christe our Lorde and Savyour.
"And I beleve, and am surely certified, by the testimonye of Gode's good Spirite, and the uufallyble truthe of his most holye worde, that neither I, not any of these his chosen children, shall fynally perishe, or be dampned: althoughe we all (if God should entre into judgment with us, according to our dedes (have justly deserved it. But suche is Gode's greate mercye towards us, for our Lorde Jesus Christe's sake, that our synnes shall never be imputed unto us. We are all geven to Christe to kepe, who will lose none of us: neither can any thinge pluck us furthe of his handes, or separate us from him. He hathe maryed us unto him by faythe, and made us his pure spouse without spot or wrincle in his sight, and will never he devorced from us. He hathe taken from us all our synnes, myseries, and infirmities; and hathe put them upon himselfe: and hathe clothed us with his righteousness, and enriched us with his merits, and mercyes, and most loveinge benefites. And he hathe not onelye done all this, and much more, for us: but also, of his greate mercye, love, and kyndness, he dothe styll kepe the same most surelye safelye for us, and will doe so for ever; for he lovethe us unto the ende. His Father hathe committed us unto his safe custodye, and none can ever be able to plucke us furthe of his hands. He hathe regesterd our names in the boke of lyfe, in suche sorte that the same shall never be raced out. In consideration whereof, we have good cause to rejoice, to thanke God, and hartelye to love him; and, of love, unfaynedlye to doe whatsoever he willeth us to doe: for he loved us firste.
"Fynallye, Christe testifvethe, himselfe, That it is not possible that the elect shoulde be deceaved. Verelye then, can they not be dampned" [i.e. damned]: "Therefore I confesse and beleve, with all my harte, soull, and mynde, that not one of all Gode's elect children shall fynallye perishe or be dampned. For God, who is their Father, both can and will preserve, kepe, and detende them for ever. For, seynge he is God, he wanted no power to do it: and also, seynge he is their moste deare lovynge Father, he lacketh no good will towardes them, I am sure. How can it be, but he will perfourme their salvation to the uttermoste, sythe he wanteth neither power, nor good will to do it?
"And this moste heavenlye, true, and comfortable doctrine dothe not bringe with it a fleshelye, idell, carnall, and careless lyfe, as some men unjustlye doe report of it: whose eyes God open, and pardon their ignorance and rashe judgmentes. But rather it dothe mayntayne and bringe with it all true godlynes, and Christain purite of lyfe, with moste earneste thankefullnes of harte, in respecte of Gode's greate mercye and lovynge kyndnes onlye.
"As for reprobation, I have nothinge to saye of it: for Sainte Paul saythe, What have we to doe with them that are without? The Lorde encrease our faythe and true feelynnge of our election. Notwithstanding, as" [the gospel] "is unto some the savor of lyfe unto lyfe; even so is it, unto other some, the savor of death unto death: as Christe himselfe is, unto some, a rocke to ryse bye; and to other some, a stone to stumble at."
Thus believed the primitive members of the Church of England. Thus held, and thus taught, those Protestant worthies, who, when the truths of God were at stake, loved not their lives unto death.
Let me once more observe (the remarks are very important, or I would not repeat them) that, by the acknowledgement even of Mr. Strype himself, 1. This confession of faith was drawn up by Mr. Clement, at the desire of the imprisoned Protestants in general: 2. That it was a declaration of their common belief: 3. That "Cranmer, Ridley, Latimer, Hooper, Rogers, Saunders, and Bradford, sealed the same" [i.e. the same doctrines which this confession asserts] "with their own blood." 4. That this confession "may be looked upon as an account of the belief of the Protestants in the times of king Edward, and of the professors in those days." Would to God, that the same creed was as generally held, in the days that are now!
Mr. Clement, whose pen was particularly employed in this laudable service, has, in the concluding part of the above confession, an observation or two, respecting himself, which breathe almost the very spirit of an apostle, "I doe not depende upon the judgment of any man, farther than the same dothe agree with the true touchstone, which is the Holye Scriptures: wherein (I thanke my Lorde God) I have bene continuallye exercised, even from my youth up; as they that have knowne my bringynge up can tell: and some persecution I have suffered for the same. And now it hath pleased God to make me a prisoner, for the testimonye thereof; and I thynke, that shortelye I must give my life for it, and so confyrme it with my bloude; whiche thynge I am well contented to doe. And I moste heartelye thanke my Lorde Gode therefore: that is to saye, for this his specyall gifte of persecution for righteousness sake. And thoughe, for my synnes, God might justlye have condempned me to hell-fyre for ever, and also have caused me to suffre bothe shame and persecution in this lyfe, for evyll doynge; yet hathe he (of his greate mercye in Jesus Christe, according to his owne good-will and purpose) dealte more mercyfulle with me: as to geve me this grace and favour in his sight, that I shall suffre persecution of the wicked, with his elect people, for the testymonye of his truthe."44
This was dated in April, 1556. The good man did not long survive. It was one of the last services, which he rendered to the Church of God. He supposed, at the time of his writing the above, that he should very speedily be literally a burnt-offering to Christ: and he was ready to become so. But God had determined otherwise. His "burning was prevented, by his death in prison; and he was buried at the back-side of the King's-bench, in a dung hill, June 25, [1556]. Where, two days before, one Adheral was buried, who likewise died in the same prison. and in the same cause. And, in the same prison and cause, five days after, died John Careless; who was contumeliously buried where the two others were."45 Precious, in the sight of the Lord, is the death of his saints.
Thus have I given a sample (and it is but a sample) of those authentic attestations, which our martyrs bore to the doctrines of the Church of England. And, even from these instances, 'tis manifest, that those of our present clergy and laity, who have fallen in with Arminianism, have palpably revolted from those grand truth, for which our martyrs bled, and which our Church still continues to assert in her liturgy, articles, and homilies.
Nor was the belief of the Calvinistic principles confined to our bishops, clergymen, and martyrs only. It was common to the main body of Protestants: i.e. to all who were not open, professed dissenters from the church. The Norfolk and Suffolk supplication, addressed to queen Mary's commissioners, may serve for one instance. In it, the Protestants of those countics term the late king Edward "A most noble, virtuous, and innocent king; a very saint of God;" adding, that "The religion, set forth by him, is such, as every Christian man is bound to confess to be the truth of God." Again: "We certainly know, that the whole religion, set out by our late most dear king, is Christ's true religion, written in the Holy Scripture of God, and by Christ and his Apostles taught to his Church. O merciful God have pity upon us! we may well lament our miserable estate, to receive such a commandment, to reject and cast out of our churches all these most godly prayers [meaning the English liturgy], instructions, admonitions, and doctrines [meaning the homilies and articles]."46 This religious remonstrance, though it produced no good effect on the Popish queen and her commissioners; yet tends to shew, how tenaciously the members a our church embraced and held fast her excellent principles.
An anonymous letter, sent to Bonner, shews that the writer of it was (and, at that time, what Church of England-man was not?) a Calvinist. After dissuading that inhuman prelate from persisting to imbrue his hands in the blood of the saints, it follows: "I say not this, for that I think thou canst shorten any of God's elect children's lives before the time that God hath appointed by his divine will and pleasure: but because I would fain see some equity, &c."47
I cannot better conclude the foregoing extracts from our martyrs, than by inserting part of that admirable prayer, which seems to have been generally used by those who poured out their souls in defence of the gospel. It is intitled, "A Prayer, to be said at the stake, of all them that God shall account worthy to suffer for his sake." In it are these words: "I most humbly pray thee, that thou wouldst aid, help, and assist me with thy heavenly grace; that, with Christ thy Son, I may find comfort; with Stephen, I may see thy presence and gracious power; with Paul, and all others who for thy name's sake have suffered affliction and death, I may find so present with me thy gracious consolations, that I may by my death glorify thy holy name, confirm thy church in thy verity, convert some that are to be converted, and so depart forth of this miserable world, where I do nothing but daily heap sin upon sin. Dear Father, whose I am, and always have been, even from my mother's womb; yea, even before the world was made."48
Endnotes: