ANGLICANS.—THORNDIKE.
Thorndike says, in reference to Calvinism: “It seems that God’s predestination must of force appoint salvation to them that are to be saved, in the first place; from thence proceeding to design the way and order by which the person designed to it may be induced of his own free choice to accept the means of it. This slight mistake,” he observes, “seems to have been the occasion of many horrible imaginations, which even Christian Divines have had, of God’s design from everlasting to create the most part of men on purpose to glorify Himself by condemning them to everlasting torments, though in consideration of the sins which they shall have done.” “The mistake is,” he remarks, “that the end of the creature by God’s appointment, is taken for God’s end, which though it be His end because He appointeth it for His creature, yet it is not any end that He seeks for Himself.” God, being of Himself sufficient for Himself, can have no end upon human beings. He is personally disinterested. Nothing accrues to Him, nothing is lost by Him; all the gain or loss is by the creature; and, having given a moral law to intelligent beings, He will abide by that law, and bestow happiness upon them accordingly.
Salvation is through the satisfaction of Christ, who, by His propitiatory sacrifice perfected in death, paid the ransom of human souls. He expiates our sin by bearing the punishment of it, and we are reconciled to God by the Gospel in consideration of Christ’s obedience. This is taught by the sacrifices according to the law, by the prophet Isaiah, and in the New Testament. Socinus is altogether in error, and the doctrine that Divine grace rests on a satisfaction made for guilt is the doctrine of the Catholic Church. Yet neither according to Scripture nor according to patristic teaching, are our sins imputable to Christ, or His sufferings imputable to us: the latter are but the meritorious causes of the Christian covenant, and the promises of the Gospel depend upon His active as well as His passive obedience. Yet though all this be true—though salvation is now actually conveyed only through the work of Christ—yet God might have reconciled man to Himself in some other way.[385]
Salvation is not secured by a decree of perseverance, but the saying of the schoolman is true—Deus neminem deserit, nisi desertus, God leaves no man that leaves not Him first; and, though the assurance of salvation is not included in the act of justifying faith, it follows as the consequence of it.[386]
Finally, with respect to the covenant of grace, salvation is not through obedience to the original law of God—for that is impossible—but through the fulfilment of evangelical precepts. The fulfilment, if not perfect, may be acceptable, for there are venial as well as mortal offences; and if, among men, friendship long exercised suffers not a man who stands upon his credit to break with his friend upon ordinary offences, we see the reason why God so often helps His ancient people in respect of that covenant, which they, for their parts, had made void and forfeited; and therefore how much more He obligeth Himself to pass by these failures and weaknesses which Christians endeavour to overcome, although they cannot fully do it.[387]
Thorndike describes not so much salvation itself as the means of salvation. He nowhere endorses the dogma of Trent which confounds justification with sanctification; neither does he clearly distinguish between these two blessings. In his writings much may be found upon justifying faith, little upon justification as a distinct theological idea; and what little may be discovered is by no means explicit.[388]
ANGLICANS.—THORNDIKE.
Such is a very condensed account of Thorndike’s scheme of salvation by grace. Yet enough is seen to show the theological student how closely this Anglican Divine in some points touches upon the creed of the Romish Church, how now and then he even crosses the line; and the fact is made still more clear by his distinctions between matters of precept and matters of counsel,—by his notions of Christian perfection,—by his stating that the backslider’s recovery of God’s grace is a work of labour and time,—by his doctrine of the efficacy of penance,—and by the position, that there is a sense in which the works of Christians may be regarded as satisfying justice with regard to sin, and as meriting heaven.[389]
What Thorndike advances respecting the laws of the Church must be reported with still more brevity. The Church is founded upon the duty of communicating in Divine offices, particularly in the sacrament of the Eucharist, wherein, with the elements, Christ Himself is present, not simply through the living faith of the recipient, but because of the true profession of Christianity in the Church; nevertheless, the invisible faithfulness of the heart, in making good or in resolving to make good the said profession, makes the receiving of it effectual to the spiritual eating and drinking of Christ’s body and blood. Which Eucharist also, according to the New Testament and the Fathers, Thorndike maintains, may be accounted a sacrifice, first as to the oblation of the bread and wine; secondly, as to the offering of prayer; thirdly, as to the consecration of the elements, whereby they become a propitiatory and impetratory offering; and fourthly, as to the presenting to God of the bodies and souls of the receivers. He argues for the baptism of infants, on the grounds, that there is no other cure for original sin; that the children of Christians are holy, and may be made disciples; and that the effect of circumcision under the law inferreth the effect of baptism under the Gospel. This third book also treats of penance, extreme unction, marriage, government, and, in particular, of the Papal supremacy, and of the Presbyterian and Independent schemes; of the days, places, forms, and subject matter of Divine service; of the state of souls after death; of prayer to saints, and image worship; of monachism, and the celibacy of the clergy; and, lastly, of the relation of the ecclesiastical and civil powers. In some cases this Divine draws a pretty broad distinction between what he holds as Catholic views and the views which are held by the Church of Rome; but in other cases the difference is so refined that it becomes almost imperceptible. No doubt Thorndike may, on technical grounds, be vindicated from the charge of Romanism proper; and it may be said that, in his defence of prayers for the dead, he follows Ussher; and that, in his doctrine respecting the Eucharist, he symbolizes with Cosin and with Bramhall, with Hammond and Taylor and Ken.[390] Between him and many clergymen of the Established Church in the present day a strong resemblance exists; but certainly, in the judgment of other theologians, whose opinions will be stated hereafter, and in the judgment of such as may be deemed their successors, the tendency of Thorndike’s teaching is decidedly towards Rome; and, whatever may be the distinction drawn between the Catholicism taught by him, and the Catholicism of the Council of Trent, that distinction, in some particulars, although comprehended by metaphysical Divines, is scarcely to be discerned by plain English understandings.
ANGLICANS.—BULL.