The Buckler of the Faith, Part · Article 9 – Article 10
THE NINTH ARTICLE. Of Freewill, and of naturall Corruption.
We beleeue that man hauing beene created, pure, entire, and conformable vntounto the Image of God, by his owne fault, fell from the grace that he had receiued, and so alienated himselfe from God, who is the fountaine of all righteousnesse and of all goodnesse, in such manner that his nature is wholly corrupted; and being blinded in his spirit, and depraued in his heart, hath lost all integritie, without any remainder thereof. And although he hath some knowledge to discerne good and euill, notwithstanding we say, that what light soeuer he hath, it is turned into darknesse, if the question be of searching after God; insomuch, that by his vnderstanding and reason, he can no way come neare him. And although that he hath a will, whereby he is moued to do this or that, yet it is wholly captiuated vnderunder sinne, in such sort, that he hath no libertie to do good, but that which God giueth him.
ARNOVX.
Section. 22 It is one thing to say, that without the grace of God we can do no good, tending to life euerlasting, and to the glorie of Iesus Christ; which is true; and another thing to say, that doing that good by the aide and motion of grace, we do it as being constrained, pressed, and drawne vntounto it, without the vse of our owne Freewill: which is the scope of this Article, ouerthrowing the Image of God in man, (that is, libertie) and supplanting the grounds and foundations of vertuous and commendable actions.
MOVLIN.
To speake in this manner, it is not to examine our Confession, but to forge another to striue against it, and so to make sport. For wee beleeue nothing of all that which hee maketh vsus to say, but detest the doctrine which he attributeth vntounto vsus. For in our ninth Article there is not one word of all that which he maketh vsus to say. We say not, that we do good by constraint; wee take not the liberty of mans will from him: we know that the good which the children of God do, they do it voluntarily, and without constraint. This is our beleefe.
Man is considered two wayes, either such as he is by nature, or such as he is after he is regenerated, and led by the Spirit of God.
Touching man not regenerated, and such as he is by nature, see what the Scripture teacheth vsus, Genesis 6.5. God saith, that EueryEvery imagination of the thoughts of mans heart is onelyonly euill continually: and, Gen. 8.21. The imagination of mans heart is euill from his youth. Saint Paul to the Romanes 5.12. saith, that By one man sinne entred into the world, and death by sinne, and so death went ouer all men, inasmuch as all hauehave sinned. And to the Ephesians, 2.1.5. saith, that We were dead in trespasses and sinnes, and that God hath quickned vsus. From whence the Scripture calleth this changing into a better life, a second birth, Iohn 3.3. and a regeneration by the incorruptible seed of the word of God, 1. Peter 1.23. and a resurrection Apocalyps 20.6. The Apostle Saint Paul, Corinthians 2. chap. 3. verse 5. saith, that We are not sufficient of our selues to thinke any thing, as of our selues, but our sufficiencie is of God. Then, if we be incapable of our selues to thinke any good thing, how much more to do any good thing? The same Apostle in the 1. Corinthians chap. 2. verse 14 saith, that The naturall man perceiueth not the things that are of the Spirit of God, for they are foolishnesse vntounto him. And, Romans 8.7. The wisedome of the flesh is enmitie against God, for it is not subiect to the Law of God, neither indeed can be.
These places, and such like, proue vntounto vsus that which our Confession saith, that mans nature is altogether corrupt, and that man is blinde in spirit, and corrupt in his heart.
To the which proofes we adde the places, which say, that faith and the louelove of God, and to be short, all vertues that are in vsus pleasing to God, and all the good that we do, commeth not from vsus, but are gifts of God, as it is said in the Ephesians 2.8.9. For by grace ye are saued through faith, and that not of your selues, it is the gift of God: not of workes, l…st any man should boast himselfe. And Philippians 2.13. It is God which worketh in you both the will and the deed euen of his good pleasure. So the Lord, Mathew 16.17. saith to Saint Peter: Blessed art thou Simon, the sonne of Ionas, for flesh and blood hath not reuealed it vntounto thee, but my Father which is in heauen. Therefore also in the 11.25 he gaue thanks to his Father, for that he had hidden those things from the wise and men of vnderstanding, and had opened them vntounto babes. From the same spring proceedeth the louelove that we beare to God, Ioh. 1. cap. 4.20. We louelove God, because he loued vsus first.
By all these proofes, we intend not to take from the corrupt and vnregenerate man, all freedome of will: we know well, that in naturall actions, which are ruled by the will, as to eate, and to go; and in ciuill actions, to sell, contract, build, and trauell, man freely chuseth among many obiects. Of this liberty in ciuill things, Saint Paul speaketh 1. Corinth. 7. where he saith, That the woman after the death of her husband is at liberty to marrie againe, and putteth it to the choyce of the father to let his daughter marrie or to keepe her a virgine. We say more, that is, that man hath his free will in good and honest actions, belonging to ciuill honesty: as the actions of Pagans, which helpe vp a man that is fallen downe, and set him in the way againe that hath lost his way. I say the same touching the obseruation of Ecclesiastical policy wherein the essence of piety consisteth not; and of all good works, touching the exterior action, as to giuegive almes, sing to the praise of God, &c. And which is more, we say that the vnregenerate man sinneth very freely, and without constraint, and betweene two euils chuseth very freely. And this is the same liberty which imposeth on him the necessity to sinne, because he is naturally subiect to his will, naturally euill. Therein consists his mischiefe that he is too free to do euill, so that his freedome is the cause of his seruitude. Now this necessity to sinne is not repugnant to the freedome of the will. Witnesse the diuels, which are necessarily and naturally wicked, and yet sinne most freely and without constraint: So God is necessarily good, and yet most free. It is not necessity but constraint that ouerthroweth the freedome of the will.
In all these things we say that vnregenerate men hauehave their free will and free choyce, onelyonly the word of God bereaueth them of this liberty,Rom. 7.14. Eph. 2.1. and calleth them bondslaues, sold to sinne, yea dead in sinne, in regard of Christian vertues, which leade men vntounto saluation; as the true knowledge of God, and of faith in Iesus Christ, and of the true feare and louelove of God, the end and purpose whereof is the glory of God, and the hope of saluation in Iesus Christ. To all these things man naturally hath no inclination, no mouing, nor no free will at all, as we hauehave shewed by places of the Scripture. It should be hard in the good theefe crucified with Iesus Christ, or in the Apostle Saint Paul before his conuersion, to find any preparations or dispositions to conuert or turne vntounto God: which preparations our aduersaries call merits of congruitie: which surely is a great incongruitie in faith.
Touching the regenerate, and such as are conducted & sanctified by the Spirit of God, we are so farre off from saying that they do good by constraint, that on the contrary we say that they do it willingly, and take pleasure therein. He that doth good by constraint, doth euill. And God sheweth mercy vntounto him, if he pardoneth such a disobedience. Although God hateth euill, yet he will not constraine men to goodnesse, because goodnesse is no goodnesse if it be not voluntary. But he boweth the wils of his children, and maketh them willing to worke with him. In such manner neuerthelesse, that all whatsoeuer they cooperate and that will it selfe which they hauehave to do good, proceedeth from God: Which worketh in vsus both the will and the deed euen of his good pleasure Phil. 2.13. Euen as the infant formed in the wombe stirreth of it selfe, and is an helpe to his owne conseruation and birth: & yet all that vigor or strength in him proceedeth from God: so is it with regeneration and spirituall birth. To giuegive God all the praise and glory of our good workes, is not to hinder good works, no more then to giuegive God all the praise of the framing and birth of the child, is to hinder the birth of the child, or to diminish his vigour. God preuenteth those that will not, to make them will, and aideth those that will, that they may not will in vaine He commandeth whatsoeuer he will, and doth that in vsus which he commandeth: he doth it by a sweete efficacy, and by an attraction without constraint, whereof Iesus Christ speaketh, Ioh. 6.44. No man can come to me, except the Father which hath sent me draw him. The Apostle Saint Paul, Eph. 4.24. saying, that the new man is created after God vntounto righteousnesse and true holinesse: calleth our regeneration a new creation. Now as in the creation, the imperatiue words of God were operatiue: so in our regeneration, his word is full of efficacie to transforme mens hearts. So when the Lord spake to the dead body of Lazarus saying, Lazarus come forth; by those words he infused life into him againe. And as our Lord commanded the Iews to vnbind Lazarus bands wherewith he was bound, that he might be loose, so in the spirituall resurrection, he vnbindeth vsus from the seruitude of sinne, that we may serue him freely, and with a good will. This is that which our Confession saith, that man hath no freedome or will to do good, but that which God giueth him. Then it acknowledgeth a freedome or will in the faithfull, but that it is a gift of God: which freedome being opposed and crossed by the combat of concupiscences, increaseth as God augmenteth his graces, and the worke of regeneration proceedeth in vsus.
The summe of all that which is said before, is this, that the vnregenerate man hath free will in naturall things, in ciuill things, and in wicked things, but not in diuine things, which leade to saluation. As for the regenerate man, the good that he doth, he doth it voluntarily and without constraint, and in this sence diuers ancient Fathers say, that the faithful hauehave free will, but if by hauing free will, we vnderstand, that it should be in the free will of a man that is not regenerate to hauehave true faith, and to turne vntounto God with hearty repentance, or that the good which we do, and the faith in Iesus Ch ist, and the true knowledge of God, partly proceed from our naturall forces, or that before regeneration there are preparations, dispositions, and merits of congruity in man: (as Sophisters prattle,) we reiect that free will, as contrary to the word of God, and not onelyonly say, that God vnbindeth our will which is restrained, but that he wholly giueth the will and the force of motion to do good. Our aduersaries themselues, saying that man can do no good without Gods assistance, deny free will: for he is not free to go, that cannot go except the bands that bind him be vnbound, and without being holden vp after he hath bene bound. They say, that in an vnregenerated man free will is bound, and restrained. As much to the purpose, as if I should say, that a free man is a bond man. For how can the will be francke and free, if it be bound and restrained? Surely, he is not free, that being laid downe cannot rise againe, if another man doth not lend him his hand. For the grace whereby God releeueth vsus, is not in our disposition; God doth not onelyonly sollicite our wils, by shewing obiects, or by propounding reasons fit and proper to perswade, but also giueth the desire, and changeth the will. He doth with efficacy produce to will and to do according to his good pleasure. For if he changeth the hearts of his enemies, as the heart of Esau, Genes. 33.4. and of Saul 1. Sam. 19.23. and of the Egyptians, Psal. 105.25. And if he holdeth the hearts of kings, to encline them as he will, Prou. 21.1. How much more doth he touch the hearts of his elect, to turne them vntounto him with a voluntary conuersion?
ARNOVX.
Section. 23 Places quoted in the margent of the Confession. Ioh. 1.4.5. In it was life, and that life was the light of men, and that light shineth in darknesse, and the darknesse comprehended it not. Is not this a mocking of the world, and an abusing of mens soules, to set downe this place, thereby to conclude, that a man can do no good but by constraint, nor obey God, by the freedome of a goodwill?
MOVLIN.
I grant it, for we set not downe this place, to proue that a man can do no good but by constraint: but to proue, that man naturally abideth in darknesse. This man forgeth errors, to striue and contend against them.
ARNOVX.
Section. 24 And are not sinners (by good reason) called darknesse, because they refuse the light, which is offered vntounto them?
MOVLIN.
Adde thereunto: and because that they are naturally plonged in darknesse, hauing not any true knowledge of God, by their owne nature.
ARNOVX.
Section. 25 Iohn 8.37. Then if the Sonne make you free, you shall be free indeed. I conclude to the contrary, the Sonne hath freed vsus, and therefore we are free. What do these men by this allegation, but prouide armes to beate themselues?
MOVLIN.
I know not to whom this Doctor speaketh: he proueth by this place that we are free after that Iesus Christ hath made vsus free. Who doubts that? and who euer denied it? The question is, whether we be bondslaues, and without free-will in things which appertaine to saluation, before we are freed by Iesus Christ. M. Arnoux toucheth not that, but spends time in vnprofitable words.
Whether man by his free-will, can chuse goodnesse.
ARNOVX.
Section. 26 Contrary passages. Deut. 30.19. I call heauen and earth to record this day against you, that I hauehave set before you life and death, blessing and cursing: therefore chuse life that thou and thy seede may liue. Note this word chuse: can a man chuse without libertie, or by constraint?
MOVLIN.
By this place the Iesuite disputeth not against vsus, but against those that say, that we do good by constraint. Therefore those that beleeue that, must answer him: and not we, who therein agree with the Church of Rome.
Our aduersaries hauehave vsed to produce this place, to proue that it is in our power to chuse good, and to leaue euill: seeing that God saith chuse, for (say they) God commandeth no impossible things. But they contradict themselues: for M. Arnoux said before, that man can do no good thing, without the grace of God. Now this grace of God is not in our power: we beare not the keyes of this treasure. God giueth not his graces to eueryevery one, but to whom he will. Neuerthelesse, this commandement is giuen vntounto all men, to chuse good, & to shun euill, and that to those that are not regenerated by the grace of the Spirit of God, euen to Pagans and infidels. Behold then, by the confession of our aduersaries, men that cannot obey this commandement which is giuen vntounto them, because they hauehave not the grace of God, without the which we can do no good, that tendeth to saluation.
That which maketh our aduersaries to combat one another, and not to vnderstand themselues, is a false presupposition, which they make, that man by his free will can do all that which God commandeth: which is a maxime that we must banish out of Diuinitie; for God in the Gospell commandeth vsus to hauehave faith in Iesus Christ; and neuerthelesse Saint Paul, Ephes. 2.8. saith, This faith cometh not from our selues, but it is a gift of God. God by his Prophet, Ezekiel 18.31. commandeth vsus to make vsus new hearts: but he himselfe by the same Prophet, 36.2…. declareth, that it is he that giueth a new heart, and a new spirit, that taketh away the heart of stone, and giueth a heart of flesh.
God in his Law speaketh to all men, for the Law is our naturall debt: and yet it is a thing granted by all men, that without being instructed in the word of God, it is impossible to accomplish it; & there are an infinite number of people, to whom the word of God is not preached, who neuerthelesse are bound to accomplish the Law.
This proofe is demonstratiue, that if by our free will we cannot dispose of the grace without the which we cannot obey God, nor do that good which serueth to saluation, that also by this free will we cannot obey God, nor do that good which serueth to saluation. Then let M. Arnoux learne, that the Law of God is not a proofe of our ability, but of our duty; and that he which asketh a man that which he oweth him, is not vniust, although the debtor be become vnable by his owne fault. And if the debtor be become poore by his owne prodigalitie, yet thereby he is not lesse bound to pay: and the creditor that will be payd, considers him not as rich or poore, but as a debtor. So it is in this case, for God had created man righteous, and by his free will able to chuse good or euill: by his owne fall he hath lost this righteousnesse,Aug. Euchir. ad Laurentiū cap. 3. Libero arbitrio hom… male vtens, se perdidit, & ipsum, nam cū libero peccaretur arbitrio, victore peccato, amissum est liberum arbitrium. and by bad vsing of his free will, lost both it and himselfe. So that if by his owne fault, he is become vnable to fulfill the Law of God, is God vniust to aske him that which he oweth? seeing that God cōmanding him to keepe the Law, speaketh not to him as to a righteous man, nor as to a sinner, but simply as to a naturall man, bound to this obedience.
In which rigour the mercy of God is admirable: for in exacting from a corrupt man, a perfect righteousnesse, which he cannot accomplish, he maketh him afraid, and by this feare driues him to Iesus Christ: who hath payd this debt for all those that beleeue in him. God asking vsus that which we cannot do teacheth vsus what we should aske him and that which Christ Iesus hath done for vsus. Quod Lex impetrat, Aug. Ep. 89.fides impetrat. That which the Law commandeth, faith obtaineth of the goodnesse of God by prayer.
ARNOVX.
Section. 27 To Philemon verse 14. I would do nothing without thy mind, that thy benefit should not be as it were of necessitie, but as willingly. Note this last as, to be added for the pleasure of the Ministers. In the originall you hauehave simply and without restraint, willingly: but that importeth not much, seeing that this word restraineth not, but expresseth the manner that Saint Paul requireth to be obserued in the good action of his disciple, which is freedome and liberty.
MOVLIN.
We hold with M. Arnoux, that the good which Saint Paul required of Philemon, ought simply to be voluntary, and without constraint. The word as, added in our translation, is not cōtrary to that, but we were forced to adde the same, to shun an harshnesse of phrase, which the French tongue cānot beare: as for example, if the Apostle had said in Greek, that Iesus Christ suffered not as God, but man, he translateth truly that saith, Iesus suffered not as God, but as man. If I should say, that a French man ought to be apparelled, not as the Spaniards, but the F…ench men, I should speake against our māner of speech, and must necessarily adde thereunto, as, and say, as the French men. And the efore whereas Paul, according to the Greeke saith, to the end that thy good should not be as by constraint, but voluntary, it was necessary in French to translate, but as voluntary. M. Arnoux himselfe iustifieth vsus, saying, that it importeth not much.
ARNOVX.
Section. 28 I could quote an hundred and an hundred places wherewith the Scripture floweth, to iustifie this truth; without which, hell, Paradise, the preaching of the word, the exhortations, threatnings, and all that which we beleeue of the efficacie of the grace, whereby God disposeth of vsus with awfull obseruance, and maketh vsus worke effectually, but yet mildly drawing vsus without violence, were in vaine.
MOVLIN.
All that is good against those that hold that we do no good but by constraint, but not against vsus, which onelyonly say, that God vseth the preaching of the Gospell, and exhortations and threatnings, with efficacie to touch our hearts, that voluntarily and without constraint they might be moued to serue him.
THE TENTH ARTICLE.
We beleeue that all the generation of Adam, is infected with this contagion, which is originall sinne, and an hereditary vice, and not onelyonly an imitation as the Pelagians say; whose error we detest, and thinke it not not necessary, to enquire how sinne comes from one man to another, because it is certaine, that, that which God gaue him, was not for himselfe onelyonly, but for all his generation: and so, that in him we hauehave bene bereaued of all goodnesse, and are fallen into all pouertie and malediction.
M. Arnoux alloweth this Article, and findeth nothing therein to be reprooued.