The Sum of Christian Religion, Animadversions · Articles · Article 1
ARTICLE I.
GOD, by an eternall and immutable Decree, in his Son Chriſt Jeſus, before the foundation of the world, did decree, out of the lapſed race of man-kinde, ſubject to ſin, to ſave ſuch in, for, and by Chriſt, as by the grace of the holy Spirit do beleeve in the ſame Son, and perſevere in that obedience of Faith to the end, by the ſame grace. On the other ſide, he decreed to relinquiſh and condemne, as ſtrangers from Chriſt, ſuch as are not converted, but continue in infidelity, ſubject to ſin and wrath; according to that of the Goſpell, John 3.36. He that beleeveth in the Son, hath life eternall; but he that beleeveth not, ſhall not ſee life eternall, but the wrath of God abideth on him.
The Examination.
AT firſt ſight, this Article ſeemes to have no queſtion or inconvenience in it, but to deliver the ſumme of the Goſpell, what ſort of men, by what meanes God decreed from eternity to ſave; to wit, beleevers in the Son of God, and perſeveres to the end in faith, and in the obedience of faith, by the grace of the holy Ghoſt. On the other ſide, what ſort of men he hath appointed to condemne; to wit, ſuch as are not converted, Infidels, ſtrangers from Chriſt: both which is taught in the Goſpell.
So many good men, chiefly Politicians, judge of this Article: neither do they think it fitting to wade deeper into this Controverſie; eſpecially, ſeeing it ſeemes to aſcribe all the meanes of ſalvation fully to God, to Chriſt, and to grace. And truly, here ſhould be no queſtion, if the Authors meant onelyonly this, that by this Article is explained the popular doctrine of the qualities of thoſe that ſhall be ſaved or damned. But, becauſe in the Conference they profeſſe,Coll. Hag. p. 84. That this Article containes the doctrine of predeſtination to ſalvation; but deny, that the qualities of thoſe that ſhall be ſaved, to wit, faith and perſeverance, proceed from predeſtination, as from their fountaine: but contend, that theſe are in order before predeſtination or election, and not obſcurely, they make them depend upon mans will: whence neceſſarily, God muſt be robbed of the full glory of our ſalvation, man muſt be puffed up with pride, our Chriſtian comfort in life and death muſt be undermined, free juſtification, and the aſſurance of ſalvation muſt be denied, whatſoever they pretend in their garniſhed ſpeeches to the contrary. Therefore, this Article cannot be ſimply approved of: and it is full of equivocations, and dangerous ſwelling phraſes; under which, Pelagianiſme is under-hand brought into the Church: which fraud, that it might appeare the leſſe, they purpoſely abſtaine from the word predeſtination.
Now, in Auſtines time, the Pelagian Hereſie was thus: 1. That Adams ſin hutted no man but himſelfe; and, that man is not borne now in a worſe condition then he was created. 2. That Chriſt was ſeene, and died to expiate all ſins committed by imitation of Adam. 3. That ſalvation in Chriſt is ſo propoſed to all men, that whoſoever will beleeve and be baptiſed, may be ſaved. 4. That God fore-knew before the foundation of the world, who were to beleeve and doe good works, and who were to continue in the Faith, being aſſiſted by grace; and that he predeſtinated for his kingdome whom he fore-ſaw, being freely called, would beleeve above others, and would be worthy of their calling, and ſhould die an happie …eath. 5. That the grace of God was given to all men, according to their merit, for the better uſing of their free-will. 6. And that in this life ſo much is given, that man may, if he will, be free from all ſin.
Againſt this Hereſie Hierome and Auſtine diſputed at large; and Auſtine retracted three whole Chapters, Tom. 7. in opuſculis: 1. Concerning originall ſin. 2. Of grace, and the cauſe of predeſtination. 3. Of the perfection of righteouſneſſe. Pelagius in the Synod of Paleſtina, being condemned, did ſo farre revoke his errour, that he wiſhed Anathema to him that thinks or ſayes, Apud Auguſtin. de grat, Chriſti cap. 2.that the grace of God, by which Chriſt came into this world to ſave ſinners, is not neceſſary, not onelyonly every houre, or every moment, but alſo, to every one of our actions; and who goe about to take this away, they ſhall be puniſhed eternally. Who would not cleere Pelagius in this caſe? but under the buskin of this word grace, he deluded the Paleſtine Biſhops, as Auſtine ſheweth: he left behinde him two diſciples, Caeleſtius and Julianus, young men, of a ſharpe wit, and with whom Auſtine in Africa had much adoe. At laſt, this infection flew over the Mediterrane-ſea, into Sicilie, and Marſiles in France; not all of it, but onelyonly ſo much as concerned the point of grace and predeſtination, and the death of Chriſt; the Aſſerters of which were called Semi-pelagians, and the remainders of the Pelagians; of which points there are extant the Epiſtles of Proſper Aquitanicus, and of Hilarius Arelatenſis to Auſtine; whoſe learned Anſwer, contained in two Books, of the predeſtination of the Saints, and of the good of perſeverance; and in a third, concerning correction and grace. To which Anſwer, if the Authors of theſe Articles at this day, would ſtand as they may and ſhould ſtand, (for, it is altogether S. Pauls doctrine) the matter had beene decided ere this. For, indeed, Arminius, with his followers, have at this day re-aſſumed the cauſe of the Marſilians and Syracuſians, but ſomewhat more handſomly dreſſed: Neither could he be ignorant of this, and therefore he uſed but little ingenuity in his tergiverſation, when he wrote in the Articles, That he acknowledgeth neither Semi-pelagianiſme objected againſt him, nor nine, nor five, nor foure inches of it. But, to returne to the Article; in it there be divers equivocations, as ſhall appeare.
1. The firſt lofty phraſe lieth hid in Gods immutable Decree. According to Scripture, that is Gods immutable Decree, which abſolutely is not changed, nor by the creatures can be changed; for, ſo God pronounceth himſelfe immutable, and his counſell immutable:Mal. 3.6. Iſaiah 46.10. I am God and change not. My counſell ſhall ſtand, and I will do all that I have decreed. But they underſtand, that God by an immutable Decree indeed, hath decreed to ſave beleevers, in regard of the ſpecies; that is, none but beleevers, but not by a decree altogether immutable, in reſpect of the individuals: to wit, of this or that beleever; but under a condition, if this or that beleever do not cauſe a change. For, they thinke (as appeares by the fifth Article) that they who beleeve to day, may be unbeleevers to morrow; and againe, of unbeleevers, may come to beleeve: conſequently therefore, they thinke that God to day may decree not to ſave, which yeſterday by his immutable decree he appointed to ſave; and that againe he can decree to ſave them, ſtill changing their condition. If this be to give to God an immutable decree, let themſelves judge: ſure,Jam. 1.17. no ſhadow can be more changeable then ſuch a decree, which the Scripture denieth.
The Authors Decreti Holland. pag. 5. place ſuch a decree in God,Mat. 11.21. & 23.37. denying That any by God are invited to ſalvation, to whom he hath not altogether decreed to give ſalvation; for, this being granted, we muſt ſay, that God had altogether decreed to give ſalvation to the Cities of Judea and Galilee, whom Chriſt by preaching invited to ſalvation; but ſeeing they beleeved not, they were not ſaved: therefore, either he before did …ot decree to ſave them, or afterward he changed his decree.
2. The ſecond …ing phraſe, and that the chiefeſt, the foundation of the reſt, containing the …e of the whole cauſe, and difference of both parts, is in the word appointed. This, according to the Scripture, ſignifieth to us, that God not onelyonly from eternity appo…ed to ſave them who in time beleeve and perſevere, and are ſaved; but alſo, to elect them in Chriſt, and to predeſtinate them to ſalvation, and decreed to beſtow on them qualities requiſite to ſalvation; to wit, faith,Epheſ. 1.5. converſion, and perſeverance, by the word, and grace of the holy Ghoſt, that they may be infallibly ſaved; and that to declare the praiſe of his glorious grace: On the contrary, that he hath from eternity decreed not to ſave thoſe, who in time neither beleeve, nor perſevere, nor are ſaved; and that he hath not appointed to elect them in Chriſt, nor to ordaine them to life eternall,Rom. 9.22. nor to give them faith and perſeverance, but to leave them in their originall blindneſſe and infidelity, and to condemne them for their ſins; and that to declare his wrath, and make knowne his power upon them.
Both parts of this divine Decree are manifeſt, both by Scripture, experience, and the continued Story of the world. The firſt part; to wit, the election and predeſtination of the Saints to glory, is delivered, Rom. 8.30. Epheſ. 1.3. Acts 13.48. Phil. 2.13. 1 Theſ. 1.4. 2 Theſ. 2.13. Mat. 24.24. &c. The other part,Fulgentius l. 1. ad Monim. which by Divines is called reprobation, and predeſtination of wicked men to puniſhment, Mat. 11.25. John 10.26. Rom. 9.21, 22. Prov. 16.4. 1 Pet. 2.8. Jude ver. 4. &c.
The continued Hiſtory of the world alſo, and experience do witneſſe, that God ſometimes did ſo diſcriminate people, that on ſome he vouchſafed to beſtow the grace of his Covenant, and vocation by the word, on others not; that he alſo differenced the individuals of thoſe he cals, that upon the one he conferres effectuall grace, faith, converſion, perſeverance, and ſalvation; but, on the other not, and that without any merit of people, or individuals, or without any regard had to the excellency of their natures and diſpoſitions; for, he found all alike averſe from heavenly things, and he might have drawne and directed all to himſelf equally, had he pleaſed; this difference then proceeded meerely from his will and goodneſſe. So he choſe the Iſraelites for his peculiar people, other Nations being rejected. Pſal. 147.19. His judgements he declares to Iſrael, he hath not done ſo to any other Nation▪ Jer. 41.9. I have choſen thee, and have not reprobated thee. But why? Deut. 7.7. Not becauſe you were greater, or more then other people, did the Lord love and chooſe you, but becauſe he loved you, &c. Againe, of theſe Iſraelites that were called, ſome he elected, others he reprobated. Jacob have I loved, Eſau have I hated, Rom. 9.11.&c. And that not of workes, but that the purpoſe of election might remaine firme, &c. And in this Age he vouchſafes to call us Chriſtians, by the word of the Goſpell; which favour he ſheweth not to Turks, Pagans, &c. And of theſe Chriſtians, whom he calls, to ſome he gives true faith, converſion, perſeverance, and eternall ſalvation; to others he gives not, but leaves them in ignorance and hypocriſie.
Neither can this diſcrimination of people and perſons be derogated from divine providence, and aſcribed to mens diſpoſitions, without blaſphemy: otherwiſe, for chooſing us by vocation and adoption above others, there ſhould be no need of prayers to God, nor ſhould we give thanks to God; nor ſhould that of the Apoſtle ſtand,1 Cor. 4.7. Who hath ſeparated thee? What haſt thou, which thou haſt not received? but if thou haſt received, why doeſt thou glory, as if thou hadſt not received it? Then Atheiſme muſt ſtand, which the Pelagian Hereſie brought in: I have ſeparated my ſelfe, I have that which I have not received; which is the gulfe of hell.
But,Acts 15.18. Epheſ. 1.3. &c. in Divinity there is an undoubted Rule, depending on the authority of the holy Scripture; Whatſoever God did in time, he decreed to doe it from eternity, ſeeing in God there is no change. Therefore among Chriſtians it ought to be out of doubt, why God from eternity made this difference of the elect and not elect, but reprobate; of thoſe that ſhall be ſaved, and not ſaved, but for ſin condemned; which we ſee God hath done,De ſervo arbitrio. c. 143. and doth in time, and therefore decreed to do it before time. For, God being ſpoiled of his power and wiſdome in chooſing, (ſaith Luther) what will he be elſe but the Idoll of Fortune, by whoſe Deity all things were done temerariouſly? And at laſt it will come to this, that men ſhall be ſaved and damned without Gods knowledge, as who did not by any certaine election diſcriminate who ſhould be ſaved, who damned: but offering to all a generall lenity, tolerating and obdurating, then a mercy correcting and puniſhing, hath left to mens choiſe, whether they will be ſaved or damned; he himſelfe perhaps being gone to the Ethiopian feaſt, as Homer ſpeakes. And this is the ſumme of the orthodoxall doctrine of predeſtination; and ſo the word appointed in the Article, is to be underſtood altogether according to experience and Scripture. But to them it ſignifieth far otherwiſe; to wit, that God from eternity appointed to ſave thoſe, who in time beleeve and perſevere, under this condition, that they beleeve and perſevere: otherwiſe, that he hath no more ordained them to ſalvation, then all other men; nor hath elected them in Chriſt, but onelyonly caſually, ſo far as they above others would beleeve in Chriſt and perſevere, (for, they make faith and perſeverance antecedent to election:) but that theſe rather then others ſhould beleeve and perſevere, God did not decree to effect this in them by any ſingular grace; but decreed to offer unto all men, a certaine univerſall exciting and preventing grace, but indifferent and reſiſtible; to which, they who make no reſiſtance, but, by uſing well their free-will, do aſſent and co-operate, for the begetting of faith, and performing of perſeverance to the end; they, I ſay, are elected and predeſtinated in Chriſt; and therefore God, from eternity hath caſually, and out of their fore-ſeene faith and perſeverance elected them in Chriſt, and hath predeſtinated them to ſalvation, or hath appointed to ſave them: but who reſiſt the ſame, or will not co-operate with faith and perſeverance, theſe are not elected and predeſtinated in Chriſt; and therefore, God from eternity, caſually alſo of their fore-ſeene infidelity, hath predeſtinated them to damnation, or hath decreed to condemne them. That this is their proper meaning, all their Declarations ſhew; and, that this was the opinion of the Semi-pelagians, Marſilians, and Syracuſians, he that will not beleeve, let him reade in Auſtine, in the places formerly alledged. And, it is manifeſt, that, according to this opinion, neither faith, nor perſeverance, nor converſion, nor ſalvation, nor our ſeparation from others, are due to Gods grace alone, but to our will and cooperation. For example, when in one City, of many that heare the ſame Sermon, and have the ſame exciting grace, the one beleeves, the other doth not; the one perſeveres, the other failes: if the Apoſtle Paul ſhould demand of the beleever and perſeverer, Who ſeparated thee? What haſt thou which thou haſt not received? He will anſwer, I ſeparated my ſelfe, becauſe I was willing to co-operate with exciting grace, I had a will to co-operate, I received it not. By which blaſphemous lye, ſhall not man caſt himſelfe headlong with Satan into hell? But if faith, and perſeverance, and our ſalvation ſhall be built upon our will, how can free juſtification ſtand? And whereas nothing is more mutable then mans will, ſhall not our whole ſalvation ſtand upon the ſand, and all the aſſurance and comfort of a Chriſtian be reduced to nothing? And ſo much of this other high phraſe.
3. There is alſo an equivocation in the words, Out of the lapſed and ſinfull race of mankinde. By the lapſed race of mankinde, the Scripture and Catechiſe do underſtand man as he is loſt in originall ſin by Adams fall; that is, not onelyonly dead in ſin, but alſo ſo viciated and corrupted, that he is altogether unfit to do any good thing, and b…nt to all evill, till he be regenerated by the holy Ghoſt: as God decreed to propagate, and, as in time, he gathered for himſelf; ſo, from eternity, he appointed to gather for himſelfe: that is, he hath elected an eternall Church in Chriſt. They underſtand, indeed, that man is fallen, and ſubject to originall ſin, (of which they have not yet declared themſelves) as likewiſe to actuall tranſgreſſions; yet, that he is not ſo depraved, but that hee can freely both will and chooſe good and evill; heare God, calling on him; open to him, knocking; either reſiſt, or aſſent, or co-operate with exciting grace: which interpretation is repugnant to Scripture and truth; Who hath ſeparated thee? We are not fit of our ſelves, 1 Cor. 4.7. 2 Cor. 3.5. Rom. 8.7.&c. The wiſdome of the fleſh is enmity against God.
4. There is alſo a notable Cothurne in the relative them, which we, with the Apoſtle, Rom. 8.30. underſtand of certaine individuall men: as, of Peter, of Paul. &c. predeſtinated by God, not onelyonly to ſalvation and glory; but alſo to the antecedent meanes of ſalvation, and to the qualities required in thoſe that ſhall be ſaved; to outward and inward calling, to faith and juſtification, to converſion and perſeverance to the end, according to the Apoſtles ſaying, Whom he predeſtinated, them he called: whom he called, them he juſtified: whom he justified, them he hath alſo glorified: Whoſe number (ſaith Auſtin) is ſo certaine, there can be none added to it, De correp. & grat. c. 13. Act. 13.48. Hom. 30. Phil. 1.6. Mat. 24.24.nor diminiſhed from it. To whom alone it is given infallibly, that they beleeve and perſevere, and that they cannot periſh: as it is ſaid, They beleeved, ſo many as were ordained to life eternall; that is, as Chryſoſtome expounds it, They that were predeſtinated by God: And, Who hath begun a good work in you, will perfect it, againſt the day of Jeſus Chriſt. It is impoſsible that the elect ſhall be ſeduced. Now, they underſtand not certaine men, but whoſoever caſually will beleeve; or, certaine men, but in the ſpecies onelyonly, not in the individuall: beleevers, before their election, predeſtinate not to faith and perſeverance; but after faith to ſalvation caſually, if they perſevere. More briefly, we underſtand them, whom election and predeſtination makes beleevers and perſeverers; but they meane thoſe, whom election finds beleeving and perſevering.Rom. 11.7. Moſt briefly thus, We underſtand thoſe that were to beleeve, or beleevers conſequently, or after election; they, ſuch as were to beleeve, or beleevers antecedently, or in order before election; to wit, after the ſame manner that the chariot drawes the horſe: for, if faith cannot be before vocation, which is after election and predeſtination, how can it be before election? But the Apoſtle on the contrarie, He hath choſen us, that we might be holy; not, when we were holy:Epheſ. 1.3. But faith is the beginning of our ſanctification, Act. 15.9.
5. Much like is that Cothurne in the words, In Chriſt: We underſtand with the Apoſtle, that God, before the foundation of the world elected us in Chriſt conſequently; that is, that by Faith and the Spirit we might be engraffed in Chriſt, as members in the head; and, that we might be in Chriſt after election: for, the Apoſtle declares ſhortly after ver. 4. Hee hath predeſtinated us into adoption by Jeſus Chriſt: But adoption is by faith, John 1.12. But they underſtand, that God elected us in Chriſt antecedently; that is, exiſting in Chriſt before election, by fore-ſeen faith; but how could the elect have faith, in order before the election? Had they it by Gods grace? No ſurely: for, the Apoſtle makes grace poſteriour to election and predeſtination, ſaying, He elected and predeſtinated us, to the praiſe of the glory of his grace: Is it not then of free will? This of neceſſitie they muſt hold with Pelagius. See Auguſt. de praedeſt. Sanct. c. 19.
6. In the words, By Chriſt, and for Chriſt, it may be doubted, whether a cothurnall phraſe lyeth not hid. We, ſimply in and for Chriſts ſatisfactorie ranſome; but they think and ſpeak otherwiſe of Chriſts ſatisfaction: For, 'tis knowne, that Vorſtius, with whom they draw the ſame cord, diſputed long ſince ſcandalouſly many things out of Socinus the Samoſatenian, of Chriſts ſatisfaction; as if it had been either none, or halfe full, or not neceſſarie.
7. A notable high ſtraine is couched up in the word Grace: which, though elſewhere it hath divers ſignifications; yet, in the queſtion, concerning the cauſe of faith, of converſion, perſeverance, and of our ſalvation, grace properly is an effectuall motion and drawing of Gods merciemercy in the minds and hearts of the elect, working, by an unſpeakable way, faith, perſeverance, and converſion: Of which Chriſt ſaith,John 6.44. De gratia Chriſti cap. 24. No man can come to mee, except the Father, who ſent mee, draw him. And Auſtin, Let the Pelagians reade and understand, behold and confeſſe, that not by the law and doctrine, ſounding from without; but, by an internall and occult, a marvellous and ineffable power God worketh in the hearts of men, not onelyonly new revelations, but good wills alſo. But they underſtand the grace of outward calling by the Word, and of inward morall perſwaſion by the Spirit, but indifferent, which is in the power of mans free-will to determine well or ill, to receive or refuſe: therefore they call it Reſistible, as ſhall appeare, Artic. 5. which opinion derogates from Gods glory, and makes man proudly ſacrifice to his owne net; that is, grow proud againſt God and ſhakes the certaintie of ſalvation, and our comfort in life and death: as was ſhewed, cothurno 2.
8. Likewiſe in the word Beleeve, and in the Noune Faith, they (doubtleſſe) delude us: for, to beleeve, with us, is not onelyonly to aſſent to the whole word of God, but chiefly and properly to be confident in the promiſe of the Goſpel, concerning grace and remiſſion of ſins, by the bloud of Chriſt, Mar. 5.26. OnelyOnly beleeve, for confide. And it hath this meaning chiefly in the phraſe, to beleeve in God, in Chriſt,John 14.1. John 9.36. &c. If you beleeve in God, beleeve alſo in me; for, be you confident: For, there he comforts the Apoſtles, Lord, who is he, that I may beleeve in him? for, that I may confide in him. Saving faith with us, is joyned with confidence of the promiſe of the Goſpel, or of the promiſed merciemercy of God, concerning remiſſion of ſins, through the bloud of Chriſt:Rom 3.28. As, when we are ſaid to be justified by faith, there faith ſignifieth confidence; and, to be juſtified by faith, is, in the confidence of Chriſts merits to be abſolved from ſin; which ſenſe the Apoſtle delivers, when he ſaith, Whom God ſet forth as an atonement by faith in his bloud, to declare his justice, by the remiſsion of ſins past: Where faith in his bloud can ſignifie nothing elſe, but confidence in Chriſts bloud. But with them, faith is aſſent onelyonly; and, to beleeve, is to give an aſſent: this appeares, becauſe in the Article the words, John 3.36. foreign, are rendred by them thus, But who aſſenteth not to the Son, for, who beleeveth not the Son: then their ſlippery diſputes, concerning faith, teach the ſame: In which, for the moſt part, they require not confidence in faith; and they will have faith to juſtifie, or to be imputed for juſtice, not becauſe it applies to it ſelfe Chriſts merits; but, becauſe the very act of faith is reputed a fulfilling of the Law: which was the opinion of Alberius Triuncurianus, a pitifull man. Therefore, ſeeing this Article doth deprave the true doctrine of Predeſtination with ſo many equivocations, and conceales the falſe, it cannot be ſimply allowed,
Whether this Article be ſufficient, or may be tolerated, ſetting Predeſtination aſide.
But you'l ſay, What need we diſpute ſo much about Predeſtination? Is it not ſufficient to ſalvation, to hold the ſumme of the Goſpel delivered in this Article, Who beleeveth in the Son of God, hath life eternall: Who beleeveth not, the wrath of God remaines on him? And may not this Article hitherto be tolerated?
I know ſome judge ſo: yea, ſome men, otherwiſe learned and pious, have written, that we ought not to diſpute of Predeſtination now under the Goſpel, but onelyonly preach upon the univerſall promiſes of grace. But theſe good men obſerve not, that by writing thus, they contradict the holy Ghoſt, who, in the Goſpel, hath delivered the doctrine of Predeſtination; as above, cothurn. 2. in the alledged places may be ſeen. Theſe unwiſe men ſeem, under this pretext, either to overthrow the foundations of our faith and comfort; or elſe, not to take notice, that they are overthrowne by others: therefore that religious ſpeech, whether of Ambroſe or Proſper, Lib. 1. de vocat. Gent. c. 7.is to be held concerning Predeſtination, Theſe things are not to be ſearched into, what God will have concealed; and what are manifest, are not to be denied: leſt in them we be found unlawfully curious; and in theſe, damnably ingratefull. As it is then unlawfull curioſitie, to ſearch into the myſteries of Predeſtination, not revealed in the Goſpel; ſo it is damnable ingratitude to deny, or ſuppreſſe what God hath revealed concerning Predeſtination in the Goſpel. But to the Quere thus we anſwer:
For Sufficiencie, you may as well aske in the Church, If the doctrine of the Catechiſme be ſufficient to ſalvation, concerning mans miſerie, and deliverance by Chriſt, and concerning gratitude: Why then ſhould we reade the Bible, or higher points of divinitie? In Logick is it not ſufficient to hold, that there are ſo many Figures of Syllogiſms, and ſo many Moods? then what need is there of Aristotles Organum in the Schooles? In the Politicks, is not the popular knowledge of right and equitie ſufficient to guide a State? what need is there then of ſuch a number of lawes, and ſo great toile, as the ſtudie of the law requires? In the Mathematicks, is it not ſufficient to know, that a triangle hath three angles equall to two? &c. that the diameter, to the circumference, is in a ſubtriple proportion, &c? what need is there then of Euclyd's hard and intricate demonſtrations?
To theſe any man may anſwer with facilitie, that to ſome the firſt rudiments of theſe ſciences, or the knowledge of the quid ſit, is ſufficient; but not to all.
To the Catechumeni, or Novices in the Church, the catecheticall Rudiments of ſalvation may ſuffice; as milk is ſufficient nutriment for infants: but to thoſe that are adult in faith, who require more ſolid meat, this is not ſufficient: Not to School-Doctors, not to the Paſtors of the Church, whoſe office and conſcience require of neceſſitie a fuller meaſure of Theologicall knowledge. To young Logicians, the knowledge of ſo many Moods & Figures is enough for their ſyllogizing; but Philoſophers muſt have the ſcience propter quid, delivered in Ariſtotle's Organum: to wit, whence, and why there are ſo many, and why there can be no more. To an inferiour or pedant Judge, the elements of law and juſtice are ſufficient; but to a Doctor of the law, to an Advocate or Chancellour, the fountaines of the law muſt neceſſarily be knowne. For a Mechanick, the foreign of a triangle and circle is ſufficient to work by; but a Mathematick Doctor, who is ſtudious of demonſtrations, requires the ſcience of foreign.
After the ſame manner we may ſay, that this Article (putting now aſide all equivocations) is ſufficient for ſalvation to the Catechumeni and private vulgar men, which are not capable of ſublimer myſteries; and this foreign is enough, what they muſt be, and what meanes they muſt uſe to attain ſalvation: to wit, that they muſt beleeve in Chriſt, that they muſt perſevere in faith, and obedience of faith to the end; by the miniſterie of the Word and Sacraments, and by grace, co-operating with theſe: But to thoſe that are more adult in faith, eſpecially to the Doctors of Schooles & Churches, whoſo will ſay, that there is nothing beſides this needfull, his judgement will be accounted very weak and jejune: yea, rather it is neceſſarie, that they ſhould ſearch the Scriptures, and more exactly know the very foreign of the foreſaid doctrine; that is, the fountaine and prime cauſe revealed in the Scriptures, whence theſe qualities and meanes of ſalvation, with grace and ſalvation it ſelfe, may originally deſcend on us; from whence alſo may proceed that difference, which wee ſee, of people, and particular perſons, which are to be ſaved from the multitude of thoſe that periſh: leſt, perhaps (which by ignorance, or by forſaking the fountain, muſt need… come to paſſe) we digge to our ſelves broken ciſternes, Jerem. 2.13.which will hold no water; that is, leſt we aſcribe vocation, faith, perſeverance, and our ſalvation, either to the wit, ſtrength, or merit of men: or elſe to grace, which is indifferent, and to our owne free-will in part, or in whole, not without diſhonour to God, and deſtruction to our ſelves.
Now, this fountaine, this prime and ſupreme cauſe, is Gods eternall predeſtination; that is, his eternall counſell, in ſaving us before others: for, from this fountaine flowes the outward calling, and inward alſo to faith in Chriſt, of all thoſe who ſhall be ſaved. Hence flow faith and repentance, juſtification, obedience, and perſeverance in faith; yea, our whole ſalvation and glorification: which the Scripture perſpicuouſly teacheth, and confirmes in theſe and ſuch like ſayings, Whom he predeſtinated, Rom. 8.30. Rom. 11.7. Act. 13.46. Eph. 1.3. &c.them he called; whom he called, them he justified; whom he justified, them alſo he glorified. Alſo, Election hath obtained, the reſt waxed hard. Alſo, So many as were ordained to ſalvation, beleeved. Alſo, He elected us in Chriſt, before the foundations of the world, that we might be holy and blameleſſe before him in love: whom he hath predeſtimated unto adoption by Jeſus Chriſt, De bono perſev. c. 14. Praeſat. ad Rom.to the praiſe of his glorious grace, &c. Austin confirmes the ſame, ſaying, This predeſtination of the Saints is nothing elſe, but a preparation of Gods bounties, by which they are moſt aſſuredly freed, who are freed. Luther alſo very emphatically confirmes the ſame, in theſe words, Both flow, and have their originall from Gods eternall predeſtination; to wit, who ſhall beleeve, who ſhall not beleeve: who ſhall be abſolved from ſin, who not: that all this may be out of our power, and onelyonly in the hand of God, that we are juſtified.
That this fountaine therefore muſt chiefly be knowne by Divines, and by all, who will be ſtrengthened in faith and comfort, and that it is to be perſpicuouſly and ſoberly taught in Schooles and Churches, who will doubt? and that ſpecially for two cauſes: 1. For the glory of God; that, knowing the meanes and cauſes of ſalvation, and the qualities of thoſe that are to be ſaved, and ſalvation it ſelf not to depend from us, but from Gods good pleaſure alone; we may aſcribe our ſalvation not to our ſelves, but wholly to Gods merciemercy. 2. For our conſolation; that being aſſured, that our faith, perſeverance, and ſalvation depend not from our owne ſtrength, or free-will, but that they are grounded on Gods eternall and immutable counſell, we may be confident, that the ſame is certaine and immoveable: and, in this confidence,2 Pet. 1.9. we may ſtudie to make our election and vocation ſure to us, by continuali prayers and good works, ordained by God for this end.
But this Article doth altogether foule and obſtruct this moſt cleere fountaine, with the dirt of equivocation: for it denieth (ſee the Conference) that our faith and perſeverance proceed from the fountain of eternall election, as the effect from the firſt cauſe: and it aſcribeth both theſe in ſhew to Gods grace; but, indeed, to mans will; becauſe it makes mans will the miſtreſſe of Gods reſiſtible grace, it makes mans free-will ſtronger, and more powerfull then Gods grace, which can be reſiſted; and makes the whole difference of thoſe that are to be damned and ſaved, depend on mens wills: by which meanes it is plain, that the glory of mans ſalvation cannot be wholly aſcribed to God, but he is of neceſſitie robbed of it.
Hence it utterly overthrowes both the certaintie of faith, grace, juſtification, perſeverance, and, indeed, of our whole ſalvation; and conſequently, of our onelyonly comfort in life and death: For, who doth not underſtand, that the aſſurance of grace, juſtification, perſeverance, ſalvation, and our whole comfort in life and death, can no waies conſiſt with reſiſtible grace, and with mans will reſiſting, or able to reſiſt: as it were with two principles, either repuguant to each other, or changing every houre?
Hence it is apparent, what we are to judge of tolerance: for, who can ſay, that an Article ſo equivocall, and ſo captious with dangerous high tragicall ſtraines, is tolerable? Who wittingly and willingly would buy or eat ſugar mixt with poyſon? Who will account that a benefit,foreign. to have the apple of contentions flung into our Churches, which will afford matter of perpetuall ſtrife? Will Phyſicians endure in their Schooles, that Empericks adulterate or deny their doctrine of diſeaſes? Can Mathematicians endure the falſe delineations of Mechanicks, introducing (for example) into a quadrangle, a falſe ſine for a true one, and ſo overthrowing the grounds of their ſcience.
Much leſſe ſhould equivocall doctrines be tolerated in the Church, which, uſing the pretext of grace,Proſper. Epiſt. ad Auguſt. deny grace; by which, the originall of ſalvation is placed in man: mans will is preferred to Gods will: & therfore one is helped, becauſe he wills it; but doth not will, becauſe he is helped. Men are made beleeve, that they, who are originally evill, receive the beginning of their goodneſſe, not from God, but from themſelves: and 'tis taught, that God is pleaſed by other means, then by thoſe which he himſelf hath given. And ſo much of the equivocations of the firſt Article: but how that is rightly to be underſtood, filled up, and formed, is explained*Cothurno 2o above.