will serve to throw light on the private sentiments of our reformers, on some important points. THE CHURCH. "We confess and believe that the Catholic Church, which is the spouse of Christ, as a most obedient and loving wife doth embrace and follow the doctrine of the Scriptures, in all matters of religion; and therefore is she to be heard accordingly so that those who will not hear this Church, thus following and obeying the word of her husband, we account as heretics and schismatics, according to this saying, If he will not hear the Church, let him be unto thee as a heathen'." JUSTIFICATION. "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 be 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, by which, as the mind is illumined, 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, [distinguished] in the article of justification, from the righteousness which God endueth us withal in justifying us, although inseparably they go together. And this we do not for curiosity or contention sake, but for conscience sake, that it might be quiet: which it can never be, if we confound, without distinction, forgiveness of sin and Christ's justice [righteousness] imputed to us, with regeneration and inherent righteousness. By this we disallow the papistical doctrines of freewill, of works of supererogation, of merit, of the necessity of auricular confession, and satisfaction to Godward.” The protestation from which these extracts have been taken was sign ed on the 8th May, 1554, by the following persons, of each of whom I have, for the satisfaction of your readers, added a short account. 1. Robert Menaven. (Dr. Robert Farrar, Bishop of St. David's.) This excellent and learned prelate had been remarkably zealous, during the reign of Edward VI. in promoting the reformation. Soon after the accession of Queen Mary, a number of frivolous articles were exhibited against him; on which he was seized and imprisoned, and after many vexatious examinations was degraded, and condemned to be burnt. This sentence, which he endured with admirable constancy, was executed upon him in the town of Caermarthen, on the 30th May, 1555. 2. Rowland Taylor. The Rev. Dr. Rowland Taylor was vicar of Hadley in Suffolk, and a man of eminent piety and learning. He was highly esteemed by Cranmer, through whose recommendation he obtained the living of Hadley. Soon after the accession of Queen Mary, he was apprehended and thrown into prison, where he remained till the month of February, 1555, when he was conveyed to Oldham Common, in the vicinity of Hadley, and there burnt. During the whole of his imprisonment he manifested a fearlessness of death, and a cheerfuluess, which did not forsake him even in that trying hour when he was called to seal the truth with his blood. 3. John Philpot, of Tenterden. He was burnt at Wye, in January, 1557. 4. John Bradford. He was chaplain first to Bishop Ridley and afterwards to king Edward VI. during whose reign he distinguished himself by his zeal as a preacher, in reproving sin, opposing heresy and error, inviting sinners to Christ their redeemer, and earnestly exhorting them to a holy life. In August, 1553, the first year of Mary's reign, he was seized and thrown into pri-. son, where he continued till the month of July, 1555, when he suffered by fire in Smithfield. At the time of his martyrdom, he appeared to have forgotten his own private griefs, and to have thought only of those of the nation. Some of his last words were, O England, England, repent of thy sins; beware of idolatry, beware of Antichrist." "Be of good comfort," said he to the youth who suffered with him, "we shall have a merry supper with the Lord this night." Ile continued to the end of life the intimate friend and confidential correspondent of Ridley*. * As it has been too much the practice 5. John Wigorn. and Gloc. (John Hooper, Bishop of Worcester and Gloucester.) In the reign of Henry VIII. he had been obliged to quit the kingdom on account of his religious opinions. But on the death of that monarch he came to London, where, for some time, it was his practice to preach once or twice every day to immense crowds that flocked to hear him. At length he was called to preach before King Edward, by whom he was made Bishop of Gloucester, and afterwards of late with some periodical writers to deof Worcester. On the accession of grade Bradford in the eyes of their readers, resembling in this, as in some other points, Mary, he was one of the first who his papistical persecutors, I shall take the was apprehended on the score of liberty of adding in a note some testimo- religion; and after a tedious imprinies to his eminent worth, which Ridley, sonment, he was conveyed to Glouwhom the same persons, somewhat percester, where he suffered martyrversely, profess to hold in great admiration, has left behind him. In one of his letters to Bradford, Ridley thus writes: "Dear Brother, the time is now come when it pleaseth God for Christ our saviour's sake to bid you come: happy are you that ever you were born thus to be awake at the Lord's calling. Well done thou good and faithful servant, because thou hast been faithful in few things, he shall place thee over many things, and thou shalt enter into the joy of thy Lord.' If it be not the place that doth sanctify the man, but the holy man doth by Christ sanctify the place, then, Brother Bradford, happy and holy shall be that place wherein thou shalt suffer, and which shall with thy ashes in Christ's cause be sprinkled over withal. All thy country may rejoice of thee, that ever it brought forth such a one, which would render his life again in HIS cause of whom he received it." "Blessed be the Holy Trinity for your threefold confession. I have read all three with great comfort and joy and thanksgiving unto God for his manifold gifts of grace, wherewith it is manifest that God did assist you mightiJy." The same Bishop, on the occasion of a vacancy in St. Paul's Cathedral about the close of King Edward's reign, wrote to Sir John Gates and Sir William Cecil requesting that the office might be given to Bradford," whom in my conscience," said he, "Ljudge more worthy to be a Bi. shop, than many of us who are Bishops al ready to be Parish Priests." And he urges the appointment on this ground, that he himself was in daily need of learned men's counsel and conference. Ridley's Life of Ridley, p. 386, dom in February, 1555. The torments he was called to endure were peculiarly severe. Owing to the weather, it was three quarters of an hour after the fire was kindled around him, before it reached his vitals: and during the whole of that time he betrayed no symptom of impatience; but with a surprising fortitude bore the extremity of corporal pain, until his soul, relieved from its prison, took its flight to God. 6. Edward Crome. Of this divine, Ridley thus speaks in a letter to Hooper, "I pray you, Brother, salute in my name that reverend Father your fellow prisoner Dr. Crome by whom, since the first day that I heard of his most godly and fatherly constancy in confessing the truth of the Gospel, I have conceived great consolation and joy in the Lord. For the integrity and uprightness, the gravity and innocency of that man, almost all England I think hath known long ago. Blessed be God therefore, who in such overflowing of ungodliness, and such deFather's reverend old age, such a cay of piety, hath given to us in this witness for the truth of his Gospel. Truly wretched is he, whom the piety and constant confession of so worthy, so grave, and innocent a man, will not move to acknowledge and confess the truth of God." 7. John Rogers. The Rev. John Rogers was vicar of St. Sepulchre's, and reader of St. Paul's, in London. While Chaplain to the English factory at Antwerp, he had assisted Tindal in translating the New Testament. On the death of Henry VIII. he came to England, and afterwards received from Bishop Ridley the above appointments. Continuing faithfully to preach the Gospel after the accession of Mary, at the instigation of Bonner he was sent to Newgate, and placed among the common felons, where he remained till the 4th of February, 1555; on which day he was taken to Smithfield and burnt. He was offered a pardon by the way and at the stake, if he would recant: but he refused. His wife, accompanied by his eleven children, one at the breast, met him as he went; but even this sight did not shake his constancy he cheerfully bade them farewell, and embraced death for the sake of Christ. 8. Laurence Saunders. This faithful minister of Jesus Christ enjoyed the living of All-Hallows, Breadstreet, at the beginning of Mary's reign: but he soon became the object of persecution; and after an imprisonment of 15 months, he was brought to the stake, where he witnessed a good confession, on the 8th February, 1555. 9. Edmund Laurence. This I take to be the same, who by Fox is called the Rev. John Laurence: for he also was confined in Newgate at the same time with Bradford, and the other persons already mentioned. Of this however, I speak doubtingly. On the 29th of March, 1555, the Rev. J. Lawrence was burnt at Colchester. 10. Miles Coverdale. He had as sisted Tindal in effecting the first version of the Scriptures into Engfish, published in 1537, and republished with notes in 1540. In 1551, he succeeded to the see of Exeter. On the change of religion in Mary's reign, he was ejected from his bishopric and thrown into prison, from which he was released at the earnest request of the King of Denmark, and permitted to go into banishment. He returned to England on the accession of Elizabeth, but refused to be restored to his see. I have been thus particular in my account of the individuals who signed this protestation, that the sentiments there expressed may want no part of the weight which justly belongs to them; and that, as the writings of several of these men may hereafter be referred to, your readers may have some previous knowledge of their character. In the mean time I beg to revert to the extracts from the protestation which are inserted above. From the first extract we learn that these holy martyrs regarded heresy and schism, as consisting in refusing to hear the church, while it follows and obeys the word of Christ. But the point to which I wish particularly to call the attention of your readers is the view of justification which is exhibited in the second. Here all is plain, and express, and unambiguous. Justitification cometh ONLY from God's mercy through Christ; and it is had of none, who be of years of discretion, otherwise than by FAITH ONLY. Again: this justifying faith is wrought in the heart by the Holy Ghost; and its effects are to enlighten the mind, to render it unfeignedly submissive to the will of God, and to produce in it inherent righteousness, or sanctification. Observe also how very carefully these holy men distinguish between justification and sanctification, which yet" inseparably go together." By the former we obtain forgiveness of sin and are accounted righteous before God, through the righteousness of Christ "imputed to us," and received by faith only. By the latter we are regenerate, made new creatures, inherently righteous or holy, the mind being enlightened with divine knowledge, and the will being wholly subjected to that of God. Let the statement of these noble confessors be compared with the confused and unintelligible hypotheses which have been framed on this fundamental doctrine of Christianity by some of our modern divines:-take for example Mr. Daubeny's chapter on Justification in his Vindicia, or Mr. Pearson's letter on the same subject, or such writings as those of Dr. Waterland:-and their contrariety will soon appear. But it is not for the purpose merely of deciding a controverted question in speculative theology, however important, that I have produced the above quotation. I am far more anxious that your readers should apply the weighty testimony which is there adduced, to their own consciences; than that they should employ it in adjusting the comparative claims of others to the title of orthodox. Let them remember that the doctrine there stated and defended is a practical doctrine: and that it will be of no avail to have contended,however strenuously, for its truth and importance, if they have not themselves experienced its power and efficacy. The inquiry then which I would principally urge them to make is this: "Am I looking for salvation only from God's mercy through Christ; and do I possess that faith, the work of God's holy spirit, which, issuing in true holiness,-in submission to the divine will, and in active obedience,-is the only satisfactory evidence of my acceptance with God?" And the comparison which I would principally urge them to institute, is that of their hearts and lives with the holy law of God, with the character of Jesus Christ, and with the bright transcript of that character, which shone forth in those holy men who "resisted unto blood, striving against sin.” Q. to be useful to those who have lately Your constant reader, LETTERS TO A YOUNG CLERGYMAN. LETTER I. MY DEAR FRIEND, Ir gave me sincere pleasure to hear, that you have entered upon the duties of your office, and have obtained, at so early an age, a living of your own, in which you have a prospect of being fixed for life, in a station where you will have full scope for professional exertion. I shall most readily comply with the wishes you so earnestly express of giving you my advice on any points in which it may be wanted. Had your excellent father been living, my counsel would have been unnecessary: or had it pleased God to spare him till you were of sufficient age to observe his conduct, you would have had only to recollect and copy his example. I am conscious that my advice can but ill supply the place of his instructions. And now, my dear Sir, before I answer any of the questions which you have proposed to me, permit me to put one inquiry to yourself, what is the grand object you propose to yourself in becoming a Minister? Why have you entered into orders, and what do you aim at effecting? All your exertions and usefulness as a clergyman will depend entirely upon the answer which conscience may give to these enquiries. Your neighbour Mr. S— makes no scruple to profess that his design in taking orders was to qualify himself to receive the income of some family preferment,by which, when added to his own fortune, he might be enabled to live in a stile of great comfort. This object he To the Editor of the Christian Observer. has attained: his house is commo SIR, Ir you think the inclosed letters upon subjects connected with the character and duties of a clergyman, likely dions and in excellent repair; his garden is well stocked; his wines of the best flavour; his table plentifully furnished; and he is surround ed by a number of cheerful friends, with whom he lives on a footing of the most pleasant intercourse. At the same time S- has no conception that he neglects his duty; he resides generally at his parsonage, preaches regularly, takes the pains of writing out the best sermons he can find, and administers the sacrament to any sick persons who desire it. He endeavours to do his duty, as he calls it, decently; and he is thought by most to perform it very respectably. It is true, he does not “travail in birth" with souls" until Christ be formed in them," nor is he "instant in season and out of season" in his ministerial labours. It is no part of his plan to take extraordinary pains, nor does he see any necessity for it. Our acquaintance Mr. F proposes to himself something more than this. He wishes to bring his parish into good order; and he has in some measure succeeded. He has laboured assiduously to persuade all his flock to come to church, and the attendance is certainly very full. The congregation behaves also with remarkable propriety. Every person brings his prayer book, and makes the responses with a regularity which indicates more than ordinary attention. F has taken much pains to improve the singing, which, for a country parish is excellent. The children are regularly baptized, and taught to repeat the catechism; and he insists on their attending the confirmation. I may add, that since he succeeded to the living the number of communicants is more than doubled. The parish is in general orderly, the public houses well regulated, and there are few instances of very scandalous wickedness. I must, moreover, do him the justice to remark, that it has not been without much attention and constant endeavours on his part, that his flock has been brought into the state I have described. This unquestionably, as far as it goes, is well, and highly to be commended: and I only lament that the views of CHRIST, OBSERV. No. 52. our friend have been so limited, and that he did not even intend to do more than he has effected. Take care then, my dear Sir, that you form just and comprehensive views of your pastoral obligations, and that the objects you propose to yourself be not only right in themselves, but that they be of that noble and elevated kind which Christianity recommends to your pursuit. For this purpose collect from the New Testament what is required of the ministers of Christ. You will there find that the Son of God came down from heaven with the express view of gathering to himself, out of the corrupt world, a society of persons who should be holy and separate from sinners, who should be delivered from the pollutions that are in the world through lust, and become partakers of the divine nature; and when our blessed Lord had finished his course upon earth, he committed to his disciples the same service. They were, in Christ's stead, to beseech sinners to be reconciled to God; to make known the means of reconciliation; and to give themselves wholly up to the work of the ministry, and to the edification of the church. In this view of the subject two things particularly deserve our attention: viz. the condition of mankind by nature, and that of those who are turned from darkness to light, and translated into the kingdom of Christ. Now though I have no particular knowledge of the state of your parish, I can easily conjecture what it is, from knowing the general state of mankind. The greatest part of your parishioners are doubtless acting only upon worldly motives, without any deep sense of religion, or any just views of the benefits of the redemption of Christ Jesus. In a word they are not faithful disciples of Christ and obedient subjects of his kingdom; but alienated from God, resting in the form of Godliness (if indeed they rest in any thing or maintain even the form of religion,) without the power of it, and therefore subject Ff |