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GREEABLY to a promise and uprightness, the apostolical

which I gave in a former fervour of his zeal, and the primi. number of the Christian Observer, tive simplicity of his manners, are I now proceed to employ a few well known. And the testimony papers in tracing the private senti- which these characteristic qualities ments of some of those venerable bore te the truth of his doctrines, he persons who were concerned in ef- at length sealed with his blood. fecting the blessed work of refor. At the age of eighty-five, with a mation in this country. Of Crun- constancy and composure of mind mer, 1 have already spoken largely. which have never been surpassed, To the opinions of his indefatigable and which were evidently the recoadjutor Latimer, I have also slightly sult of a lively faith in the divine alluded in a preceding sketch; but promises, this holy man witnessed it appears to me, that the works of at the stake a good confession for this eminent reformer, deserve to be his Lord, and to use his own emdistinctly and particularly exa- phatic language, lighted “ such a mined. "Bishop Latimer was early candle in England, as I trust emancipated from the bondage of through the grace of God, “shall popish superstition; and during never be extinguished.” more than fifty years of his long It is well known that this emilife, he was “a burning and shin- nent prelate enjoyed the particular ing light.” None of our reformers friendship and confidence of Cranlaboured more assiduously in ex- mer. Indeed, during the whole of tending the knowledge of the true Edward the Sixth's reign, he reGospel of Christ among all ranks of sided almost entirely at the archiemen. He was an able and impres- piscopal palace ať Lambeth. It sive preacher, and his unwearied might, therefore, have been preexertions in that capacity, particu- sumed, even if we had not been larly in his diocese of Worcester, otherwise assured of the fact, that were attended, through the divine Latimer bore a part in framing the blessing, with very signal effects, articles and homilies of the church : In the uniform tenor of his conduct and this circunstance renders it also, he gave satisfactory evidence, particularly desirable, that his sen. that his own mind felt the full in- timents, respecting the fundamental fluence of the truths which he pro- doctrines of Christianity, should be fessed, and preached to others. His accurately ascertained. piety, purity, and disinterestedness, The only work of this venerable bis devotedness to the cause of divine, with which I am acquainted, Christ and his courage in main- is a volume of his sermons. These taining it, his superiority to all contain, however, so clear and amselfish considerations, his integrity ple an exposition of his religious CHRIST. OBSERV. No. 49.

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opinions, that we require no addi- mend them to God's mercy who tional information respecting them. disposed better for them than we The copy of these sermons which is can wish. But some will say now: now before me, was printed at Lon- What need we preachers then? don, by Thomas Cotes, in 1635. God can save his elect without The editor's name is Augustin Bern- preachers. A goodly reason! God her, and his prefatory epistle to the can save my life without meat and Duchess of Suffolk, is dated in 1570. drink: need I none therefore? God

In exhibiting to your readers the can save me from burning if I were sentiments of this holy martyr, I in the fire: shall I run into it thereI shall first direct their attention fore? No, no, I must keep the way to the exemplary moderation that that God hath ordained, and use inarks his discussions of those ques- that ordinary means that God hath tions which have since been so fierce- assigned, and not to seek new ways. ly contested between Calvinists and This office of preaching is the only Arminians. And if the extracts which ordinary way that God hath apI am about to give, should have no pointed to save us all by. Let us other effect than that of vindicating maintain this, for I know none the middle path pursued by the other, neither think I God will apChristian Observer, in treating on point or devise any other.” A Sermon these points, I shall consider my preached at Stanifurd, p. 99. labour in transcribing them as Christ only, and no man else, amply repaid. Bishop Latimer merited remission, justification, and shall now speak for himself. eternal felicity for as many as will

In reply to a question, which he believe the same: they that will not supposes to be put by an objector, believe it, shall not have it; for it is " If this be true what is become of no more but believe and have. our forefathers?” he observes, “ It is ' For Christ shed as much blood for a vain and unprofitable question.” Judas as he did for Peter. Peter “ Whatsoever they did, let us do believed it, and therefore he was well, let us keep God's bidding, saved. Judas would not believe, God's commandments, then we are and therefore he was condemned, safe.” “ Study, therefore, to live in the fault being in him only, in no the favour and grace of God, in re- body else.” Sermon on Phil. iii.p.208. pentance and amendment of life, " What availeth it me to be risen then diest thou well. Further to once, and fall by and by into the the question of our forefathers, self same sin again, which is a reno. God knoweth his elect, ard dili- vation of the other sins. For whogently watcheth and keepeth them, soever hath done wickedly an act so that all things serve to their sal. against God, and afterward is sorry vation. The nature of fire is to for it, cryeth God mercy, and so burn all that is laid on it: yet God cometh to forgiveness of the same kept the three young men in Baby- sin, but by and by, willingly and lon that they burnt not.” So wittingly, doth the self-same sin false doctrine, as the fire burneth, again, he renovateth by so doing it corrupteth. But God kept his all those sins which before times elect that they were not corrupt were forgiven him." And this with it, but always put their trust doctrine the Bishop illustrates by in one ever living God, through the the parable of the unmerciful sera death of Jesus Christ our Lord.” vant. Mat. xvii. 23-34. Seventh God, I trust, reserved our fore- Sermon on the Lord's Prayer, p. 170. fathers in so perilous times more “ The passion of Christ is prograciously than we can think. Let fitable only unto them that believe. us thank God then, for the gracious Notwithstanding that his death light of his word sent to us," "and might be sufficient for all the whole for forefathers, leave them and com- world, yet for all that, no man shall,

enjoy that same benefit, but only ful, are baptized in the name of they that believe in him, that put Christ, so likewise they go to the their hope, trust, and confidence in communion, so that there is no hin.” Sermon on Rom. xiii. p. 223. great difference here in this world,

“ There be two manner of men. between the elect and the reproSome there be that be not justified, bate:” “We cannot tell, as long as nor regenerated, nor yet in the state we be here in this world, which be of salvation, i.e. not God's servants: elect and which not; but at the last they lack the renovation or regene- day, then it shall appear who is he tation; they be not yet come to that shall be saved, and again, who Christ. Now these persons that be shall be damned.” Sermon on Luke, not yet come to Christ; or if they xxi. p. 250. were come to Christ, be fallen again “ The ordinary way to get faith, from him, and so lost their justifica is through the hearing of the word tion, (as there be many of us, which of God.” " We read that when when we fall willingly into sin St. Paul had made a long sermon against conscience, we lose the at Antioch, there believed' as many favour of God, our salvation, and as were ordained to life everlasting: finally the Holy Ghost): all they with which saying a great nuinber now that be out of the favour of of people have been offended, and God, and are not sorry for it, sin have said. We perceive that only aggrieveth them not:" "all their those shall come to believe, and so works whatsoever they do be deadly to everlasting life, which are chosen sins.” Any act that is done of God unto it: therefore, it is no against the law of God, willingly matter whatsoever we do; for if we and wittingly, is a deadly sin; and be chosen to everlasting life, we that man or woman that committeth shall have it:' and so they have such an act, loseth the Holy Ghost, opened a door unto themselves of and the remission of sins, and so all wickedness, and carnal liberty becometh the child of the devil, against the true meaning of tho being before the child of God. For scripture. For if the most part be a regenerate man or woman that damned, the fault is not in God, believeth, ought to have dominion but in themselves: for it is written over sin: but as soon as sin hath God would that all men should be rule over him, he is gone." “ Now saved: but they themselves procure be that is led so with sin, he is in their own damnation, and despise the state of damnation, and sinneth the passion of Christ, by their own damnably.” ib. p. 227, 228. wickedness, and inordinate living.

“ Now I will bring in here a nota. Here we may learn to keep us from ble sentence, and a comfortable all curious and dangerous questions: saying: ' The righteousness of the when we hear that some be chosen righteous shall not suve him, whenso. and some be damned, let us have coer he turneth away unfuithfully.' good hope that we shall be among Again, The wickedness of the wicked the chosen, and live after this hope, shall not hurt him, whensoever he turn- that is, uprightly and godly; then eth from his ungodliness. And the thou shalt not be deceived.' Think righteousness of the righteous shall that God hath chosen those that benot save him whensoever he sinneth. lieve in Christ, and that Christ is 'If I say unto the righteous, &c. and the book of life. If thou believest again 'If I say unto the wicked, &c.' in him, then thou art written in the Ezek. xviii." ib.

book of life and shalt be saved. So " It appeareth not unto us who we need not go about to trouble it is that shall be saved or damned; ourselves with curious questions of for we see the good and the bad the predestination of God. But let bear both the name of Christians: us rather endeavour ourselves, that good and bad, faithful and unfaith- we may be in Christ; for when we

p. 234.

same.

be in him, then are we well, and ment your wretchedness : for truly, then we may be sure that we are you are not in the book of life, but ordained to everlasting life. But the Devil hath power over you as you will say,

how shall I know that long as ye are in such a state."! I am in the book of life? How shall Sermon on Matthew, viii. p. 310. I try myself to be elect of God to Many are called and few are everlasting life? Answer, first we chosen. These words of our Saviour may know, that we may one time are very hard to understand, and be in the book and another time therefore it is not good to be too cucome out again, as it appeareth by rious in them, as some vain fellowsdo, David, which was written in the who, seeking carnal liberty, pervert, book of life: but when he sinned, toss, and turn, the word of God, after he at the same time was out of the their own mind and purpose.book of the favour of God, until he ! What need I to mortify my body had repented, and was sorry for his with abstaining from all sin and faults. So we may be in the book wickedness. I perceive God hath one time, and afterward when we chosen some, and some are rejected, forget God and his word and do Now if I be in the nuinber of the wickedly, we come out of the book, chosen, I cannot be damned ; but if i. e. out of Christ, which is the book: I be accounted among the condemnand in that book are written all be- ed number, then I cannot be saved : lievers. But I will tell you how you for God's judgments are immutable.? shall know when you are in the Suchfoolish and wicked reasons book, and there are three special some have, which bringeth them notes whereby ye may know the either to desperation, or else to

The first note is, if you carnal liberty. Therefore, it is as know your sin, and feel your own needful to beware of such reasons wretchedness and filthiness." " The

or expositions of scripture, as it is second point is faith in Christ, that to beware of the devil himself. is when you believe, most stedfastly But if thou art desirous to know and undoubtedly, that God, through whether thou art chosen to ever. his son, will deliver you from your lasting life, thou mayest not begin sins: when you believe, I say,

that with God; for God is too high, thou the blood of our Saviour was shed

canst not comprehend him; the for you, for the cleansing and put- judgments of God are unknown to ting away of your sins, and 'be- man, therefore, thou mayest not lieving this most stedfastly with an begin there; but begin with Christ, un feigned heart. The third point and learn to know Christ, and is when you have an earnest desire wherefore he came, namely to save to amendment, and hatred against sinners." “ Then begin to try thy. sin, study to live after God's will self, whether thou art in the book and commandments, as much as it of life or not. If thou findest thyis possible for you to do." " When self in Christ, then thou art sure of you find these three things in your everlasting life. If thou be withhearts, then you may be sure that out him, then thou art in an evil your names are written in the book : Therefore, if thou knowest and you may be sure also, that you Christ, thou mayest know further are elect and predestinate to ever- of thy election. But when we are lasting life. And again, when you troubled within ourselves whether see not your wickedness, and that we be elect or no, we must ever sin grieveth you pot, neither have have this maxim before our eyes, you faith or hope in our Saviour, and viz. that God beareth a good will therefore are careless, and study towards us, God loveth us, God not for amendment of life, then you beareth a fatherly heart towards us. are in a heavy case; and then you But you will say, how shall I know have cause to be sorry, and to la- that? We may know God's will to

case.

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