... LIT. AND PHIL. INTEL....Great Britain... France...Switzerland...Italy ...Spain Hungary...Sweden...Russia ...China RELIG. INTEL..... Mission to Tartary... South Africa...Buenos Ayres...Jewish Children...Hibernian Society....Convo- eation of the Clergy...New Peniten-- PUB. AFFAIRS... Progress of the French ...Seizure of Hamburgh...Fall of Prus- sia.... Turkey.....Russia......Blockade of England by France...Great Britain... New Parliament...King's Speech, and SKETCHES OF THE REFORMATION, NO. IX. GREEABLY to a promise which I gave in a former number of the Christian Observer, I now proceed to employ a few papers in tracing the private sentiments of some of those venerable persons who were concerned in effecting the blessed work of reformation in this country. Of Cranmer, I have already spoken largely. To the opinions of his indefatigable coadjutor Latimer, I have also slightly alluded in a preceding sketch; but it appears to me, that the works of this eminent reformer, deserve to be distinctly and particularly examined. Bishop Latimer was early emancipated from the bondage of popish superstition; and during more than fifty years of his long life, he was "a burning and shining light." None of our reformers laboured more assiduously in extending the knowledge of the true Gospel of Christ among all ranks of men. He was an able and impressive preacher, and his unwearied exertions in that capacity, particuJarly in his diocese of Worcester, were attended, through the divine blessing, with very signal effects. In the uniform tenor of his conduct also, he gave satisfactory evidence, that his own mind felt the full influence of the truths which he professed, and preached to others. His piety, purity, and disinterestedness, his devotedness to the cause of Christ and his courage in maintaining it, his superiority to all selfish considerations, his integrity CHRIST. OBSERV. No. 49. and uprightness, the apostolical fervour of his zeal, and the primitive simplicity of his manners, are well known. And the testimony which these characteristic qualities bore to the truth of his doctrines, he at length sealed with his blood. At the age of eighty-five, with a constancy and composure of mind which have never been surpassed, and which were evidently the result of a lively faith in the divine promises, this holy man witnessed at the stake a good confession for his Lord, and to use his own emphatic language, lighted" such a candle in England," as I trust through the grace of God, "shall never be extinguished." It It is well known that this eminent prelate enjoyed the particular friendship and confidence of Cranmer. Indeed, during the whole of Edward the Sixth's reign, he resided almost entirely at the archiepiscopal palace at Lambeth. might, therefore, have been presumed, even if we had not been otherwise assured of the fact, that Latimer bore a part in framing the articles and homilies of the church: and this circumstance renders it particularly desirable, that his sentiments, respecting the fundamental doctrines of Christianity, should be accurately ascertained. The only work of this venerable divine, with which I am acquainted, is a volume of his sermons. These contain, however, so clear and ample an exposition of his religious B opinions, that we require no additional information respecting them. The copy of these sermons which is now before me, was printed at London, by Thomas Cotes, in 1635. The editor's name is Augustin Bernher, and his prefatory epistle to the Duchess of Suffolk, is dated in 1570. In exhibiting to your readers the sentiments of this holy martyr, I I shall first direct their attention to the exemplary moderation that marks his discussions of those questions which have since been so fiercely contested between Calvinists and Arminians. And if the extracts which I am about to give, should have no other effect than that of vindicating the middle path pursued by the Christian Observer, in treating on these points, I shall consider my labour in transcribing them as amply repaid. Bishop Latimer shall now speak for himself. In reply to a question, which he supposes to be put by an objector, "If this be true what is become of our forefathers?" he observes, "It is a vain and unprofitable question." "Whatsoever they did, let us do well, let us keep God's bidding, God's commandments, then we are safe." " Study, therefore, to live in the favour and grace of God, in repentance and amendment of life, then diest thou well. Further to the question of our forefathers, God knoweth his elect, and diligently watcheth and keepeth them, so that all things serve to their salvation. The nature of fire is to burn all that is laid on it: yet God kept the three young men in Babylon that they burnt not." "So false doctrine, as the fire burneth, it corrupteth. But God kept his elect that they were not corrupt with it, but always put their trust in one ever living God, through the death of Jesus Christ our Lord." "God, I trust, reserved our forefathers in so perilous times more graciously than we can think. Let us thank God then, for the gracious light of his word sent to us," "and for forefathers, leave them and com mend them to God's mercy who disposed better for them than we can wish. But some will say now: What need we preachers then? God can save his elect without preachers. A goodly reason! God can save my life without meat and drink: need I none therefore? God can save me from burning if I were in the fire: shall I run into it therefore? No, no, I must keep the way that God hath ordained, and use that ordinary means that God hath assigned, and not to seek new ways. This office of preaching is the only ordinary way that God hath appointed to save us all by. Let us maintain this, for I know none other, neither think I God will appoint or devise any other." A Sermon preached at Stanford, p. 99. Christ only, and no man else, merited remission, justification, and eternal felicity for as many as will believe the same: they that will not believe it, shall not have it; for it is no more but believe and have. For Christ shed as much blood for Judas as he did for Peter. Peter believed it, and therefore he was saved. Judas would not believe, and therefore he was condemned, the fault being in him only, in no body else." Sermon on Phil. iii. p.208, "What availeth it me to be risen once, and fall by and by into the self same sin again, which is a reno. vation of the other sins? For whosoever hath done wickedly an act against God, and afterward is sorry for it, cryeth God mercy, and so cometh to forgiveness of the same sin, but by and by, willingly and wittingly, doth the self-same sin again, he renovateth by so doing all those sins which before times were forgiven him." And this doctrine the Bishop illustrates by the parable of the unmerciful servant. Mat. xviii. 23-34. Seventh Sermon on the Lord's Prayer, p. 170. "The passion of Christ is profitable only unto them that believe. Notwithstanding that his death might be sufficient for all the whole world, yet for all that, no man shall enjoy that same benefit, but only they that believe in him, that put their hope, trust, and confidence in him." Sermon on Rom. xiii. p. 223. "There be two manner of men. Some there be that be not justified, nor regenerated, nor yet in the state of salvation, i. e. not God's servants: they lack the renovation or regeneration; they be not yet come to Christ. Now these persons that be not yet come to Christ; or if they were come to Christ, be fallen again from him, and so lost their justification, (as there be many of us, which when we fall willingly into sin against conscience, we lose the favour of God, our salvation, and finally the Holy Ghost): all they now that be out of the favour of God, and are not sorry for it, sin aggrieveth them not:" "all their works whatsoever they do be deadly sins." "Any act that is done against the law of God, willingly and wittingly, is a deadly sin; and that man or woman that committeth such an act, loseth the Holy Ghost, and the remission of sins, and so becometh the child of the devil, being before the child of God. For a regenerate man or woman that believeth, ought to have dominion over sin: but as soon as sin hath rule over him, he is goue."" Now he that is led so with sin, he is in the state of damnation, and sinneth damnably." ib. p. 227, 228. "Now I will bring in here a notable sentence, and a comfortable saying: The righteousness of the righteous shall not save him, whensoever he turneth away unfaithfully.' Again, The wickedness of the wicked shall not hurt him, whensoever he turneth from his ungodliness.' And the righteousness of the righteous shall not save him whensoever he sinneth. 'If I say unto the righteous, &c. and again If I say unto the wicked, &c.' Ezek. xviii." ib. p. 234. " It appeareth not unto us who it is that shall be saved or damned; for we see the good and the bad bear both the name of Christians: good and bad, faithful and unfaith ful, are baptized in the name of Christ, so likewise they go to the communion, so that there is no great difference here in this world, between the elect and the reprobate:" "We cannot tell, as long as we be here in this world, which be elect and which not: but at the last day, then it shall appear who is he that shall be saved, and again, who shall be damned." Sermon on Luke, xxi. p. 250. "The ordinary way to get faith, is through the hearing of the word of God." "We read that when St. Paul had made a long sermon at Antioch, there believed as many as were ordained to life everlasting: with which saying a great number of people have been offended, and have said We perceive that only those shall come to believe, and so to everlasting life, which are chosen. of God unto it: therefore, it is no matter whatsoever we do; for if we be chosen to everlasting life, we shall have it and so they have opened a door unto themselves of all wickedness, and carnal liberty against the true meaning of the scripture. For if the most part be damned, the fault is not in God, but in themselves: for it is written God would that all men should be saved: but they themselves procure their own damnation, and despise the passion of Christ, by their own wickedness, and inordinate living. Here we may learn to keep us from all curious and dangerous questions: when we hear that some be chosen and some be damned, let us have good hope that we shall be among the chosen, and live after this hope, that is, uprightly and godly; then thou shalt not be deceived. Think that God hath chosen those that believe in Christ, and that Christ is the book of life. If thou believest in him, then thou art written in the book of life and shalt be saved. So we need not go about to trouble ourselves with curious questions of the predestination of God. But let us rather endeavour ourselves, that we may be in Christ; for when we be in him, then are we well, and then we may be sure that we are ordained to everlasting life. But you will say, how shall I know that I am in the book of life? How shall I try myself to be elect of God to everlasting life? Answer, first we may know, that we may one time be in the book and another time come out again, as it appeareth by David, which was written in the book of life: but when he sinned, he at the same time was out of the book of the favour of God, until he had repented, and was sorry for his faults. So we may be in the book one time, and afterward when we forget God and his word and do. wickedly, we come out of the book, i. e. out of Christ, which is the book: and in that book are written all believers. But I will tell you how you shall know when you are in the book, and there are three special notes whereby ye may know the same. The first note is, if you know your sin, and feel your own wretchedness and filthiness." "The second point is faith in Christ, that is when you believe, most stedfastly and undoubtedly, that God, through his son, will deliver you from your sins: when you believe, I say, that the blood of our Saviour was shed for you, for the cleansing and putting away of your sins, and believing this most stedfastly with an unfeigned heart. The third point is when you have an earnest desire to amendment, and hatred against sin, study to live after God's will and commandments, as much as it is possible for you to do." " When you find these three things in your hearts, then you may be sure that your names are written in the book: and you may be sure also, that you are elect and predestinate to everlasting life. And again, when you see not your wickedness, and that sin grieveth you not, neither have you faith or hope in our Saviour, and therefore are careless, and study not for amendment of life, then you are in a heavy case; and then have cause to be sorry, and to la you ment your wretchedness: for truly, you are not in the book of life, but the Devil hath power over you as long as ye are in such a state." Sermon on Matthew, viii. p. 310. 66 Many are called and few are chosen. These words of our Saviour are very hard to understand, and therefore it is not good to be too curious in them,as some vain fellows do, who, seeking carnal liberty, pervert, toss, and turn, the word of God, after their own mind and purpose. What need I to mortify my body with abstaining from all sin and wickedness. I perceive God hath chosen some, and some are rejected, Now if I be in the number of the chosen, I cannot be damned; but if I be accounted among the condemned number, then I cannot be saved: for God's judgments are immutable.? Such foolish and wicked reasons some have, which bringeth_them either to desperation, or else to carnal liberty. Therefore, it is as needful to beware of such reasons or expositions of scripture, as it is to beware of the devil himself. But if thou art desirous to know whether thou art chosen to everlasting life, thou mayest not begin with God; for God is too high, thou canst not comprehend him: the judgments of God are unknown to man, therefore, thou mayest not begin there; but begin with Christ, and learn to know Christ, and wherefore he came, namely to save sinners." "Then begin to try thyself, whether thou art in the book of life or not. If thou findest thyself in Christ, then thou art sure of everlasting life. If thou be without him, then thou art in an evil case. Therefore, if thou knowest Christ, thou mayest know further of thy election. But when we are troubled within ourselves whether we be elect or no, we must ever have this maxim before our eyes, viz. that God beareth a good will towards us, God loveth us, God beareth a fatherly heart towards us. But you will say, how shall I know that? We may know God's will to |