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THE APOLOGY OR DEFENSE
OF JAMES ARMINIUS
AGAINST CERTAIN THEOLOGICAL ARTICLES EXTENSIVELY DISTRIBUTED, AND CURRENTLY CIRCULATED AT LEAST THROUGH THE HANDS OF SOME PERSONS IN THE LOW COUNTRIES AND BEYOND THEIR CONFINES; IN WHICH BOTH ARMINIUS, AND ADRIAN BORRIUS, A MINISTER OF LEYDEN, ARE RENDERED SUSPECTED OF NOVELTY AND HETERODOXY, OF ERROR AND HERESY, ON THE SUBJ ECT OF RELIGION.

This apology was probably published early in 1609, as an answer to certain articles which had been invented and secretly circulated by certain enemies of Arminius.

CERTAIN articles relating to the Christian Religion are now in a course of circulation. In a paper which was not long since delivered into my hands, the number of them is distinguished into two series, one consisting of twenty and the other of eleven articles. Some of them are attributed to me, others to Adrian Borrius, and several both to him and me. Those persons by whom they were first disseminated, attempt in them to render us suspected of having introduced into the church and the University of Leyden, novelties and heretical instructions, and to accuse us of error and heresy, that both the students of Divinity and the common people may stand on their guard against us, who have this black mark imprinted on us, lest they become infected with the same envenomed disorder, and that those persons who enjoy the supremacy both in Church and State, may seasonably interpose their authority, to prevent the evil from extending any further, or rather to extinguish it in its very commencement; which, if "they neglect to do, they will be

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instrumental in producing the greatest detriment to Divine Truth, and to the Political and Ecclesiastical concord of these Provinces."

The dispersion of some of these articles is not a very recent circumstance; for, above two years ago, seventeen out of these thirty-one came into my hands, expressed exactly in the same words as those that occur in the writing which is the subject of my present remarks. But I was silent, and concealed my regret; for I thought that those articles would, in their very infancy, die a natural death, since part of them were destitute of the truth of historical narration, by not being attributed to those who had been the authors of them; and part of them were void of all real theological sense, by the strange intermixture of truth and falsehood. But the issue did not answer my expectation. For they not only remained without diminution, but gained an increase, by the addition of other fourteen to the former seventeen articles, and by a far wider dispersion of the whole than had at first been made. This unexpected result had the effect of inducing me to think that I ought to oppose their progress by a moderate answer, lest my continued silence should be interpreted as tantamount to a confession. If this be the interpretation which, on many occasions is given to silence, it is an easy matter thus to construe it respecting any doctrine that is aspersed as. a heresy, "under which imputation," it is said in a vaunting tone, "St. Jerome would have no man to remain patient."

In this reply I will use candor and conscience. Whatever I know to be true, I will confess and defend. On whatever subjects I may feel hesitation, I will not conceal my ignorance; and whatever my mind dictates to be false, I will deny and refute. May the God of truth and peace direct my mind and my hand by his Holy Spirit! Amen.

ARTICLES 1 AND 2

1. Faith, that is, justifying faith, is not peculiar to the elect.

2. It is possible for believers finally to decline and fall away from faith and salvation.

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ANSWER

The connection between these two articles is so intimate, that when the first of them is granted, the second is necessarily inferred; and, in return, when the latter is granted, the former is to be inferred, according to the intention of those persons who framed these articles. For if "faith be not peculiar to the elect," and if perseverance in faith and salvation belong to the elect alone, it follows that believers not only can, but that some of them actually do, "fall away from faith and salvation." And, on the contrary, if it be "possible for believers finally to fall away from faith and salvation," it follows that "faith is not peculiar to the elect," they being the individuals concerning whom the framers of these articles assert, that it is impossible for them not to be saved. The reason of the consequence is, because the words FAITH and BELIEVERS, according to this hypothesis, have a wider signification than the words ELECTION and THE ELECT. The former comprehend some persons that are not elect, that is, "some who finally fall away from faith and salvation." No necessity, therefore, existed for composing both these articles; it was quite sufficient to have proposed one. And if the authors of them had sought for such amplification, as had no real existence, but consisted of mere words, it was possible to deduce the Second from the First in the form of a consectary. Thus it is evident that the multitude of the articles, was the great object to be attempted for the purpose of making it appear as if those persons ERRED IN VERY MANY POINTS, whom the too sedulous curiosity of the brethren is desirous without cause, of rendering suspected of heresy.

1. But, to treat of each article singly, I declare, respecting THE FIRST, that I never said, either in public or in private, "Faith is not peculiar to the elect." This article, therefore, is not attributed to its proper author; and thus is committed a historical error.

I add, even if I had made such a declaration as this, a defense of it would have been ready. For I omit the scriptures, from which a more prolix discussion of this subject might be formed; and since the Christian Fathers have with great semblance of truth defended their sentiments from that divine source, I might employ the consent of those Fathers as a shield to ward off from myself the charge of NOVELTY; and the Harmony of Confessions, which are severally the composition of those Churches that

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have seceded from Popery, and that come under the denomination of" Protestants" and "the Reformed," I might adopt for a polished breast-plate, to intercept or turn aside the dart of HERESY which is hurled against me. Neither should I be much afraid of this subject being placed for adjudication in the balances of the Belgic Confession and the Heidelberg Catechism.

1. Let St. Augustine, Prosper, and the author of the book entitled The Vocation of the Gentiles, be brought forward to bear testimony respecting "the consent of the Fathers."

(1.) AUGUSTINE says, "It is wonderful, and indeed most wonderful, that God does not bestow perseverance on certain of his sons, whom he hath regenerated in Christ, and to whom he has given faith, hope and love; while he pardons such great acts of wickedness in sons that are alienated from him, and, by imparting his grace, makes them his children." (De Corrept. et Gratia, cap. 8.)

(2.) PROSPER says, "It is a lamentable circumstance which is proved by many examples, that some of those persons who were regenerated in Christ Jesus, have relinquished the faith, and, ceasing to preserve their former sanctity of manners, have apostatized from God, and their ungodly course has been terminated under his displeasure and aversion." (Ad Capita Galatians resp. 7.)

(3.) The author of The Vocation of the Gentiles says, "God bestows the power of willing to obey him, in such a manner as not to take away, even from those who will persevere, that mutability by which it is possible for them to be unwilling [to obey God]. If this were not the case, none of the believers would have departed from the faith." (Lib. ii, c. 9.)

2. The HARMONY OF CONFESSIONS might in the following manner, contribute to my defense: This dogma states that "faith is the peculiar property of the elect," and that "it is impossible for believers finally to decline from faith and salvation." Now, if this be a dogma necessary to salvation, then that Confession which does not contain it, or which asserts some thing contradictory to it, cannot be considered as harmonizing with the rest on the subject of religion. For wherever there is harmony, it is proper that there should be neither defect nor contradiction in things

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pertaining to salvation. But the Augustan or Lutheran Confession says that "it condemns the Anabaptists, who deny that those persons who have once been justified, can lose the Holy Spirit." Besides, Philip Melancthon with his followers, and the greater portion of the Lutheran Churches, are of opinion, that faith is bestowed even on the non-elect." Yet we are not afraid of acknowledging these Lutherans for brethren.

3. The BELGIC Confession does not contain this dogma, that "faith is peculiar to the elect ;" and without controversy it cannot be deduced from our CATECHISM. For when it is said, in the article on the Church, "I believe that I shall perpetually remain a member of the Church;" and, in the first question, "God keeps and preserves me in such a manner, as to make all things necessarily subservient to my salvation;" those expressions are to be understood of a believer, in reference to his actual believing. For he who is truly such a one, answers to the character of a Christian. But no man is such except through faith. Faith is therefore presupposed in both the expressions.

2. With regard to the SECOND Article, I say, that a distinction ought to be made between power and action. For it is one thing to declare, that "it is possible for the faithful to fall away from faith and salvation," and it is another to say, that "they do actually fall away." This distinction is of such extensive observance, that even antiquity itself was not afraid of affirming, concerning the elect and those who were to be saved, "that it was possible for them not to be saved;" and that "the mutability by which it was possible for them not to be willing to obey God, was not taken away from them," although it was the opinion of the ancients, "that such persons never would in reality be damned." On this very subject, too, the greater part of our own doctors lay down a difference. For they say, "that it is possible for such persons to fall away, if their nature, which is inclined to lapses and defection, and if the temptations of the world and Satan, be the only circumstances taken into consideration: but that they will not finally fall away, because God will bring back to himself his own elect before the end of life." If any one asserts, "that it is not possible for believers, in consideration of their being elect persons, finally to fall away from salvation, because God has decreed to save them," I answer, the decree concerning saving does not take away the possibility of damning, but it removes damnation itself. For "to be actually saved," and "a

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possibility of not being saved," are two things not contrary to each other, but in perfect agreement.

I therefore add, that in this way I have hitherto discriminated these two cases. And at one time I certainly did say, with an explanation subjoined to it, "that it was possible for believers finally to decline or fall away from faith and salvation." But at no period have I asserted, "that believers do finally decline or fall away from faith or salvation." This article, therefore, is ascribed to one who is not its author; and it is another offense against historical veracity.

I subjoin, that there is a vast difference between the enunciation of these two sentences.

(1.) "It is possible for believers to decline from the FAITH ;" and

(2.) "It is possible for believers to decline from SALVATION." For the latter, when rigidly and accurately examined, can scarcely be admitted; it being impossible for believers, as long as they remain believers, to decline from salvation. Because, were this possible, that power of God would be conquered which he has determined to employ in saving believers. On the other hand, if believers fall away from the faith and become unbelievers, it is impossible for them to do otherwise than decline from salvation, that is, provided they still continue unbelievers. Therefore, whether this hypothesis be granted or not, the enunciation cannot be accurately expressed. For if this hypothesis (their perseverance in faith) be granted, they cannot decline; but if it be not granted, they cannot do otherwise than decline.

(2.) But that first enunciation includes no hypothesis; and therefore an answer may be given to it simply, either that it is possible, or that it is impossible. For this cause, the second article ought to be corrected in the following manner: "It is possible for believers finally to fall away or decline from the faith;" or rather, "Some believers finally fall away and decline from the faith." This being granted, the other can be necessarily inferred, "therefore they also actually decline from salvation." Respecting the truth of this [Second] article, I repeat the same observations which I made about the First. For the following expressions are reciprocal to each other, and regular consequences: "Faith is peculiar to

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the elect," and "believers do not finally fall away from the faith." In like manner, "Faith is not peculiar to the elect," and "Some believers finally decline from the faith."

ARTICLE 3

It is a matter of doubt, whether the faith by which Abraham is said to be justified, was a faith in Jesus Christ who was still to come. No proof can be adduced of his having understood the promises of God in any other manner, than that he should be the heir of the world.

ANSWER

There are two members in this article, or rather, those members are two distinct articles, each of which presents itself to be separately considered by us, after I have observed, that in this passage no affirmation or negation, each of which properly constitutes a heretic, is attributed to us, but a mere doubt alone, that betokens a consciousness of ignorance and infirmity, which those who arrogate to themselves the knowledge of all these things, ought to endeavor to remove by a mild course of instruction, and not to make it a subject of reviling or provocation.

1. To the FIRST MEMBER I reply:

First. I never uttered this expression; but have, on more occasions than one, taught both in public and private a contrary doctrine. Yet I remember, when a certain minister at Leyden had boasted of the clearness of this article, and was astonished how any persons could be found who entertained a different opinion about it, I told him, that the proof of it would not be a very easy occupation to him if he had to encounter a powerful adversary, and I challenged him to make a trial, which challenge I now repeat. I wish him to prove this assertion by such plain arguments, as will not leave a man just reasons for doubting any longer about the matter. This is a point on which the labors of a divine will be more profitably expended, than on publishing and magnifying the doubts of the infirm, whose confidence in themselves is not equal to that which he manifests.

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Secondly. "Faith in Christ" may be received in two acceptations. Either according to promise, which was involved in the types, figures and shadows of words and things, and proposed in that manner: Or, it is according to the gospel, that is clearly manifested. The difference between these two is so great, that with regard to it the Jews are said

"to have been detained or kept under the law before faith came, concluded or shut up unto that faith which should afterwards be revealed." (Galatians 3:23.)

And the Apostle says,

"the children of Israel were prevented, by the veil placed over the countenance of Moses, from steadfastly looking to the end of that which is abolished," (2 Corinthians 3:13,)

that is, to the end of the law, as is evident from the whole chapter, and from Romans 10:4, where Christ is said to be "the end of the law for righteousness to every one that believeth." Let the whole description of the faith of Abraham, which the Apostle gives at great length in Romans 4, be attentively considered, and it will appear, that no express mention of Jesus Christ is made in it, but it is implied in such a way as it is not easy for any one to explain.

Let it be added that faith in Jesus Christ seems to some persons to be used by metonymy, for "that faith which is concerning the types and figures which adumbrate and prefigure Jesus Christ," although it has not united with it an understanding of those types, unless it be a very obscure one, and such as appears suitable to the infant Church, according to the economy of the times and ages which God in his wisdom employs. Let a comparison be instituted between that servitude under which the heir, so long as he is a child, is said by the Apostle to be held, (Galatians 4:1-3,) and that bondage from which the Spirit of the Lord is declared to liberate the man whose heart is converted to Him; (2 Corinthians 3:16-18,) and this doubting will then be considered ascribable to the proper fear of a trembling [scrupulous] conscience, rather than to a disposition that has a powerful propensity towards heresy.

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2. TO THE SECOND MEMBER OF THIS ARTICLE, I ANSWER:

First. I never made such an assertion.

Secondly. If even I had, it would not have called for any deserved reprehension, except from a man that was desirous by that very act to betray at once the weakness of his judgment and his want of experience.

(1.) It is a sign of a judgment not the most accurate, to blame any man for saying that which, it is possible to prove, has been written by the Apostle himself in so many words. For if the heir-ship of the world was promised to Abraham in these words, "Thou shalt be the father of many nations," what wonder is there if Abraham understood the promises in no other manner than as they had been divinely pronounced?

(2.) It is a mark of great inexperience in the men who framed these articles, to suppose that the heir-ship of the world which was promised to Abraham, appertained to this animal life and to carnal benefits; because the world of which mention is made in that passage, is that future world to which belongs the calling of the Gentiles, by which vocation Abraham was made the father of many nations. This is apparent from the consideration, that he is said to have been made the heir of the world by the righteousness of faith, of which St. Paul (Romans 4:13,) proves the Gentiles likewise to be partakers; and in Ephesians 3:1-11, the Apostle treats on the vocation of the Gentiles, and says, it belongs to "the grace of the gospel, and to the fellowship of the mystery which from the beginning of the world hath been hidden in God and is now brought to light by Christ, by whom God created all things." I repeat it, that vocation does not belong to the wisdom by which God formed the world, but to that by which he constituted Christ his wisdom and power to salvation to them that believe; and by which he founded the Church, which will endure forever. See 1 Corinthians 1:21-23; 2:6-8; Ephesians 3:1-11. If the forgers of this article say, "that they have likewise perceived this, but had supposed that my opinion was different;" I reply, it is not the part of a prudent man to frame a foolish adversary for himself.

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ARTICLE 4 Faith is not an effect of election, but is a necessary requisite foreseen by God in those who are to be elected. And the decree concerning the bestowing of faith precedes the decree of election.

ANSWER

Of this article also there are two entire members:

1. In the FIRST of them, three assertions are included.

(1.) "Faith is not an effect of election."

(2.) "Faith is a necessary requisite in those who are to be elected or saved."

(3.) "This requisite is foreseen by God in the persons to be elected." I confess, all these, when rightly understood and correctly explained, agree entirely with my opinion, on the subject. But the last of the members is proposed in terms too odious, since it makes no mention of God, whose benefit and gift I acknowledge faith to be.

I will now proceed to explain myself on each of these assertions:

1. With regard to the FIRST, the word "Election" is ambiguous. For it either signifies "the election by which God determines to justify believers, while those who are unbelievers or workers are rejected from righteousness and salvation: "Or it signifies "the election by which he determines to save certain particular persons, as such, and to bestow faith on them in order to their salvation, other particular persons being also rejected, merely in reference to their being such particular individuals." Election is received according to this latter signification, by those who charge me with these articles. I take it in the former acceptation, according to Romans 9:11:

"For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him that calleth, it was said unto her, the elder shall serve the younger."

I will not now enter into a prolix disputation, whether or not the sense in which I receive it, be the correct one. It is evident, at least, that there is

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some decree of God by which he determines to justify believers; and which, since it excludes unbelievers from righteousness and salvation, is appropriately called "the decree according to election" or "with election," as being that which does not include all men within its embrace. This decree I consider as the foundation of Christianity, of man’s salvation, and of his assurance of salvation; and it is this of which the Apostle treats in the ninth, tenth and eleventh chapters of his Epistle to the Romans, and in the first chapter to the Ephesians.

But I have not yet declared what my sentiments in general are about that decree by which God is said "to have determined absolutely to save certain particular persons, and to bestow faith upon them in order to their salvation, while others are reprobated from salvation and faith;" although I have confessed, that there is a certain decree of God, according to which he determines to administer the means to faith and salvation, as he knows them to be suitable and proper to his righteousness, mercy and severity. From these premises it is deduced as a most manifest consequence, that faith is not an effect of that election by which God determines to justify those who believe.

2. With regard to the SECOND assertion, from the particulars thus explained it is concluded, that "faith is a necessary requisite in those who shall be partakers of salvation according to the election of God ;" or, that "it is a condition prescribed and required by God, to be performed by those who shall obtain his salvation." "This is the will of God, that whosoever believeth in the Son hath eternal life; he that believeth not, shall be condemned." The propositions contained in this passage cannot be resolved into any other than this brief one, which is likewise used in the Scripture, "Believe, and thou shalt be saved." In which the word "believe" has the force of a demand or requirement; and the phrase "thou shalt be saved" has that of a suasion, by means of a good that is promised. This truth is so clear and perspicuous, that the denial of it would be a proof of great perversity or of extreme unskilfullness. If any one say, "It is a condition, but yet an evangelical one, which God may himself perform in us, or, (as it is better expressed,) which he may by his grace cause us to perform; "the man who speaks thus, does not contradict this truth, but confirms it when he adds this explanation, "of what description soever that condition may be."

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3. With regard to the THIRD, I say that we must distinguish between the condition by which it is required, that by which it is performed, and that by which it is seen or foreseen as performed. This third member, therefore, is proposed in a manner much too confused. Yet, when this confusion is corrected by the distinction which we have stated, nothing of absurdity will be apparent even in that member. Because foreseeing or seeing, in the very nature and order of things follows the performance itself; the performance has its own causes into which it is to be resolved; and the efficiency of those causes is not necessary, unless faith be prescribed and required by the law of faith and the gospel. Since therefore faith is said "to be foreseen by God in those who are to be saved," those causes, without the intervention of which there could be no faith, are not removed, but are rather appointed. Among those causes, I consider the preventing, accompanying and succeeding [subsequent] grace of God, as the principal. And I say, with Fulgentius, "Those persons will be saved, or they have been predestinated and elected, who, God foreknew, would believe by the assistance of his preventing grace, (I add and of his accompanying grace,) and would persevere by the aid of his subsequent grace." In this first member, then, there is nothing except truth of the greatest purity.

2. The second member is, "The decree concerning the gift of faith, precedes the decree of election;" in the explanation of which I employ the same distinction as in the former, and say, "The decree of election, by which God determines to justify and save believers, precedes the decree concerning the bestowment of faith." For faith is unnecessary, nay it is useless, without this previous decree. And the decree of election, by which God resolves to justify and save this or that particular person, is subsequent to that decree according to which he determines to administer the means necessary and efficacious to faith, that is, the decree concerning the gift of faith.

If any one says, "God wills first absolutely to save some particular person; and, since he wills that, he also wills to bestow faith on him, because without faith, it is not possible for him to be saved." I tell him, that he lays down contradictory propositions — that "God wills absolutely to save some one without regard to faith," and yet that, "according to the will of God, he cannot be saved without faith." Through the will of God it has been revealed to us, without faith it is impossible for

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any man to please God, or to be saved. There is, therefore, in God no other will, by which he wills any one to be absolutely saved without consideration of faith. For contradictory wills cannot be attributed to God. If any person replies, "God wills the end before he wills the means leading to the end; but salvation is the end, and faith the means leading to the end," I answer, first, Salvation is not the end of God; but salvation and faith are the gifts of God, bound and connected together in this order between themselves through the will of God, that faith should precede salvation, both with regard to God, the donor of it; and in reality. Secondly. Faith is a CONDITION required by God to be performed by him who shall be saved, before it is MEANS of obtaining that salvation. Since God will not bestow salvation on any one, except on him who believes, man is on this account incited to be willing to believe, because he knows that his chief good is placed in salvation. Man, therefore, tried by faith, as the means, to attain to salvation as the end; because he knows that he cannot possibly obtain salvation except through that means. And this knowledge he does not acquire except through the declaration of the divine Will, by which God requires faith from those who wish to be saved, that is, by which he places faith as a condition in the object, that is, in the person to be saved.

ARTICLE 5

Naught among things contingent can be said to be NECESSARILY done in respect to the Divine decree.

ANSWER

My opinion concerning Necessity and Contingency is "that they can never be applicable at once to one and the same event." But I speak of the necessity and contingency that are both of the same kind, not those which are different in their genus. The schoolmen state, that there is one necessitas consequentis — an absolute necessity — , and another, necessitas consequentiae — a hypothetical necessity. The former is, when the necessity arises from a cause antecedent to the thing itself. But necessitas consequentiae — a hypothetical necessity — arises from certain premises, or principles, antecedent to the conclusion. A consequent, or

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absolute contingency cannot consist with a consequent, or absolute necessity; nor can they meet together in one event. In the same manner, one conclusion cannot be both necessary and contingent in regard to its consequence; that is, it cannot have, at the same time, a necessity and a contingency that are hypothetical. But the cause why one thing cannot be necessary and contingent at the same time, is this "that what is necessary, and what is contingent, divide the whole amplitude of being. For every being is either necessary or contingent. But those things which divide the whole of being, cannot coincide or meet together in any single being. Otherwise they would not divide the whole range of being. What is contingent, and what is necessary, likewise, differ in their entire essences and in the whole of their definition. For that is necessary which cannot possibly not be or not be done. And that is contingent which is possible not to be or to be done. Thus contradictorily are they opposed to each other; and this opposition is infinite, and, therefore, always dividing truth from falsehood: as, "this thing is either a man or it is not a man;" it is not possible for any thing to be both of these at once — that is, it is impossible for any thing of one essence. Otherwise, in another sense," Christ is a man," as proceeding from his mother, Mary; "he is not a man," in reference to his having been begotten of the Father from all eternity; but these are two things and two natures.

But they say: "It is possible for one and the same event to be necessary and contingent in different respects — necessary with regard to the first cause, which is God — and contingent in respect to second causes." I answer, FIRST. Those things which differ in their entire essences, do not coincide in respects. SECONDLY. The necessity or contingency of an event is to be estimated, not from one cause, but from all the causes united together. For after ten causes have been fixed, from which a thing is produced, not necessarily but contingently, if one be added from which the thing may be necessarily completed, the whole of that thing is said to have been done not contingently but necessarily. Because, when all these causes were together appointed, it was impossible for that thing to hinder itself from being produced, and from being brought into existence. That thing, I confess indeed, when distinctly compared by our mind with each of its causes, has a different relation to them respectively. But since none of those causes is the total cause of that event, and since all of them united

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together form the total cause, the thing ought itself to be accounted and declared to have been done from that total cause, either necessarily or contingently.

It is not only a rash saying, but a false and an ignorant one, "that a thing which, in regard to second causes, is done contingently is said to be done necessarily in regard to the divine decree." For the divine decree itself, being an internal action of God, is not immediately the cause of the thing; but, whatever effects it may produce, it performs them by power, according to the mode of which a thing will be said to be either necessarily or contingently. For if God resolve to use an irresistible power in the execution of his decree, or if he determine to employ such a quantum of power as nothing can resist or can hinder it from completing his purpose, it will follow that the thing will necessarily be brought into existence. Thus, "wicked men who persevere in their sins, will necessarily perish," for God will by an irresistible force, cast them down into the depths of hell. But if he resolve to use a force that is not irresistible, but that can be resisted by the creature, then that thing is said to be done, not necessarily but contingently, although its actual occurrence was certainly foreknown by God, according to the infinity of his understanding, by which he knows all results whatever, that will arise from certain causes which are laid down, and whether those causes produce a thing necessarily or contingently. From whence the school-men say that "all things are done by a necessity of infallibility," which phrase is used in a determinate sense, although the words in which its enunciation is expressed are ill-chosen. For infallibility is not an affection of a being, which exists from causes; but it is an affection of a Mind that sees or that foresees what will be the effect of certain causes. But I readily endure a catachrestic metalepsis, when it is evident concerning a thing, although it is my wish that our enunciations were always the best accommodated to the natures of the things themselves.

But the inventors of these articles try to prove by the examples which they produce, that "one and the same thing, which, with respect to second causes, is done contingently, is, in respect to the Divine Decree, done necessarily." They say "It was possible for the bones of Christ to be broken, or not to be broken. It was possible for them to be broken, if any person considers the nature of bones; for they were undoubtedly fragile.

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But they could not be broken, if the decree of God be taken into the account." In answer to this, I deny that in respect of the DIVINE DECREE, they could not be broken. For God did not decree that it was impossible for them to be broken, but that they should not be broken. This is apparent from the manner in which the transaction was actually conducted. For God did not employ an irresistible power by which he might prevent the bones of Christ from being broken by those who approached to break them; but by a mild kind of suasion, he caused that they should not will to break the bones of Christ, by an argument drawn from its inutility. For, since Christ had already given up the ghost, before those who broke the legs had arrived at the cross, they were not at all inclined to undertake a vain and fruitless labor in breaking the legs of our Savior. Because the breaking of legs, with the design to hasten death, was only done lest the bodies should remain suspended on the cross on a festival or sacred day, contrary to the divine law. Indeed, if the divine Wisdom knows how to effect that which it has decreed, by employing causes according to their nature and motion — whether their nature and motion be contingent or free, the praise due to such Wisdom is far greater than if it employ a power which no creature can possibly resist. Although God can employ such a power whensoever it may seem expedient to his Wisdom. I am therefore, of opinion that I committed no offense when I said, "No contingent thing — that is, nothing which is done or has been done CONTINGENTLY — can be said to be or have been done NECESSARILY, with regard to the divine decree."

ARTICLE 6

All things are done contingently.

ANSWER

This Article is expressed in such a stupid and senseless manner, that they who attribute it to me, declare by this very circumstance, that they do not perceive under how many falsities this expression labors; nay, they do not understand what is the meaning of the words which they employ. For if that is said to be done contingently which it is possible not to do, or which may not be done, after all the causes required for its being done have been

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fixed; and, on the other hand, if that is said to be done necessarily which cannot be left undone which cannot but be done-after all the causes required for its performance have been fixed; and if I grant, that, after some causes have been fixed, it is impossible for any other event to ensue than that the thing should be done and exist, how then can I be of opinion that" all things are done, or happen, contingently?." But they have deceived themselves by their own ignorance; from which it would be possible for them to be liberated, if they would bestow a becoming and proper attention on sentiments that are more correct, and would in a friendly manner obtain from the author a knowledge of his views and opinions. I have both declared and taught that "necessity, in reference to its being said to be or to happen necessarily, is either absolute or relative." It is an absolute necessity, in relation to a thing being said simply "to be or to happen necessarily," without any regard being had to the supposition, or laying down, of any cause whatever. It is a relative necessity, when a thing is said "to be or to happen necessarily," after some cause had been laid down or fixed. Thus, God exists by an absolute necessity; and by the same absolute necessity, he both understands and loves himself. But the world, and all things produced from it, are, according to an absolute consideration, contingent, and are produced contingently by God, freely operating. But it being granted that God wills to form the world by his infinite power, to which NOTHING ITSELF must be equal to matter in the most perfect state of preparation — and it being likewise granted that God actually employs this power — it will then be said, "It was impossible for the world to do otherwise than exist from this cause;" or, "from this cause, the world could not but exist." And this is a relative necessity, which is so called from the hypothesis of an antecedent cause being laid down or fixed. I will explain my meaning in a different manner. Two things in this place come under our consideration, the CAUSE and the EFFECT. If both of them be necessarily fixed, that is, if not only the effect be fixed necessarily when the cause fixed, but if the cause also necessarily exist and be necessarily supposed to operate, the necessity of the effect is in that case simple and absolute. In this manner arises the absolute necessity of the Divine effect, by which God is said to know and love himself; for the Divine understanding and the Divine will cannot be inoperative, [cannot but operate]. This operation of God is not only an internal one, but it is also

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ad intra, [inwards,] tending towards an object, which is himself. But whatever God may do ad extra, [externally,] that is, when acting on an object which is something beside himself, [or something different from himself,] whether this object be united to him in understanding and he tend towards it by an internal act, or whether it be in reality separated from him and towards which he tends by an external act, the whole of this he does freely, and the whole of it is, therefore, said to be absolutely contingent. Thus God freely decreed to form the world, and did freely form it. And, in this sense, all things are done contingently in respect to the Divine decree; because no necessity exists why the decree of God should be appointed, since it proceeds from his own pure and free [or unconstrained] will. Or, to express it in another form: That is called the simple and absolute necessity of any effect, "when the cause necessarily exists, necessarily operates, and employs that power through which it is impossible for the thing not to exist," [or through which it cannot but exist]. In the nature of things, such an effect as this cannot be contemplated. For the intellect of the Deity, by which he understands himself, proceeds from a cause that necessarily exists and that necessarily understands itself; but it does not proceed from a cause which employs a power of action for such an understanding.

Under this consideration, the relative necessity of any event is twofold.

FIRST. When a cause that necessarily exists, but does not necessarily operate, uses a power of action that cannot be resisted. Thus it being fixed, that "God, who is a necessary being, wills to create a world by his omnipotence," a world must in that case necessarily come into existence.

SECONDLY. When a cause that does not necessarily exist and yet necessarily operates, acts with such efficacy as is impossible to be resisted by the matter or subject on which it operates. Thus, straw is said to be necessarily burnt [or consumed] by the fire, if it be cast into the flame. Because it is impossible either for the fire to restrain its power of burning so as not actually to burn, or for the straw to resist the fire. But because God can prevent the fire from burning any combustible matter that is brought near it or put into it, this kind of necessity is called partial in respect to the cause, and only according to the nature of the things themselves and the mutual affection [or relation] between them.

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When these matters have been thus explained, I could wish to see what can possibly be said in opposition.lam desirous, that we should in preference contend FOR THE NECESSITY OF GOD ALONE, that is, for his necessary existence and for the necessary production of his ad intra [internal] acts, and that we should contend for the CONTINGENCY OF ALL OTHER THINGS AND EFFECTS. Such a procedure on our part would conduce far more to the glory of God; to whom by this method would be attributed both the GLORY of his necessary existence, that is, of his eternity, according to which it is a pure act without [the exercise of] power, and the GLORY of his free creation of all other things, by which also his goodness becomes a supreme object of our commendation.

ARTICLE 7

God has not by his eternal decree determined future and contingent things to the one part or the other.

ANSWER

A calumny which lies concealed under ambiguous terms, is capable of inflicting a deep injury with the greatest security; but after such equivocal expressions are explained, the slander is exposed, and loses all its force among men of skill and experience.

The word "DETERMINED" is of this ambiguous description. For it signifies

(1.) either "the determination of God by which he resolves that something shall be done; and when such a determination is fixed, (by an action, motion and impulse of God, of whatever kind it may be,) the second cause, both with regard to its power and the use of that power, remains free either to act or not to act, so that, if it be the pleasure of this second cause, it can suspend [or defer] its own action." Or it signifies

(2.) "such a determination, as, when once it is fixed, the second cause (at least in regard to the use of its power,) remains no longer free so as to be able to suspend its own action, when God’s action, motion and impulse have been fixed; but by this determination, it [the second cause] is necessarily bent or inclined to the one course or the other, all indifference

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to either part being completely removed before this determined act be produced by a free and unconstrained creature."

1. If the word "DETERMINED," in the article here proposed, be interpreted according to this first method, far be it from me to deny such a sort of Divine determination. For I am aware that it is said, in the fourth chapter of the. Acts of the Apostles, "Both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together against Jesus, to do whatsoever God’s hand and counsel determined before (or previously appointed) to be done." But I also know, that Herod, Pontius Pilate, and the Jews, freely performed those very actions; and (notwithstanding this "fore-determination of God," and though by his power every Divine action, motion and impulse which was necessary for the execution of this "fore-determination," were all fixed,) yet it was possible for this act (the crucifixion of Christ,) which had been "previously appointed" by God, not to be produced by those persons, and they might have remained free and indifferent to the performance of this action, up to the moment of time in which they perpetrated the deed. Let the narrative of the passion of our Lord be perused, and let it be observed how the whole matter was conducted, by what arguments Herod, Pontius Pilate and the Jews were moved and induced, and the kind of administration [or management] that was employed in the use of those arguments, and it will then be evident, that it is the truth which I here assert.

2. But if the word "DETERMINED" be received according to the second acceptation, I confess, that I abominate and detest that axiom (as one that is FALSE, ABSURD, and preparing the way for MANY BLASPHEMIES,) which, declares that "God by his eternal decree has determined to the one part or to the other future contingent things." By this last phrase understand "those things which are performed by the free will of the creature."

(1.) I execrate it as a FALSEHOOD: Because God in the administration of his Providence conducts all things in such a manner that when he is pleased to employ his creatures in the execution of his decrees, he does not take away from them their nature, natural properties or the use of them, but allows them to perform and complete their own proper motions. Were it otherwise, Divine Providence, which ought to be accommodated to the creation, would be in direct opposition.

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(2.) I detest it as AN ABSURDITY: Because it is contradictory in the adjunct, that "something is done contingently," that is, it is done in such a manner as makes it POSSIBLE not to be done; and yet this same thing is determined to the one part or the other in such a manner, as makes it IMPOSSIBLE to leave undone that which has been determined to be done. What the patrons of such a doctrine advance about "that liberty not being taken away which belongs to the nature of the creature," is not sufficient to destroy this contradiction: Because it is not sufficient for the establishment of contingency and liberty to have the presence of a power which can freely act according to nature; but it is requisite that the use and employment of that power and liberty should on no account be impeded. What insanity therefore is it, [according to the scheme of these men,] to confer at the creation a power on the creature of acting freely or of suspending its action, and yet to take away the use of such a power when the liberty comes at length to be employed. That is, to grant it when there is no use for it, but when it becomes both useful and necessary, then in the very act to prevent the exercise of its liberty. Let Tertullian against Marcion be examined, (lib. ii. c. 5, 6, 7,) where he discusses this matter in a most erudite and nervous manner. I yield my full assent to all that he advances.

(3.) I abhor it as CONDUCING TO MULTIPLIED BLASPHEMIES. For I consider it impossible for any art or sophistry to prevent this dogma concerning "such a previous determination" from producing the following consequences: FIRST. It makes God to be the author of sin, and man to be exempt from blame. SECONDLY. It constitutes God as the real, proper and only sinner: Because when there is a fixed law which forbids this act, and when there is such "a fore-determination" as makes it "impossible for this act not to be committed," it follows as a natural consequence, that it is God himself who transgresses the law, since he is the person who performs this deed against the law. For though this be immediately perpetrated by the creature, yet, with regard to it, the creature cannot have any consideration of sin; because this act was unavoidable on the part of man, after such "fore-determination" had been fixed. THIRDLY. Because, according to this dogma, God needed sinful man and his sin, for the illustration of his justice and mercy. FOURTHLY. And, from its terms, sin is no longer sin.

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I never yet saw a refutation of those consequences which have been deduced from this dogma by some other persons. I wish such a refutation was prepared, at least that it would be seriously attempted. When it is completed, if I am not able to demonstrate, even then, that these objections of mine are not removed, I will own myself to be vanquished, and will ask pardon for my offense. Although I am not accustomed to charge and oppress this sentiment [of theirs] with such consequences before other people, yet I usually confess this single circumstance, (and this, only when urged by necessity,) that "I cannot possibly free their opinion from those objections."

ARTICLE 8

Sufficient grace of the Holy Spirit is bestowed on those to whom the gospel is preached, whosoever they may be; so that, if they will, they may believe: otherwise, God would only be mocking mankind.

ANSWER

At no time, either in public or in private, have I delivered this proposition in these words, or in any expressions that were of equivalent force, or that conveyed a similar meaning. This assertion I confidently make, even though a great number of persons might bear a contrary testimony. Because, unless this Article received a modified explanation, I neither approve of it at present, nor has it at any time obtained any portion of my approval. Of this fact it is in my power to afford evidence, from written conferences which I have had with other people on the same subject. In this Article there are three topics concerning which I am desirous of giving a suitable explanation.

FIRST. Concerning the difference which subsists among the persons to whom the gospel is preached. Frequent mention of this difference is made in the scriptures, and particularly in the following passages.

"I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." (Matthew 11:25.)

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The explanation of these words may be discovered in 1 Corinthians 1 and 2.

"Into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. And when ye come into a house, salute it. And if the house be worthy, let your peace come upon it; but. if it be not worthy, let your peace return to you." (Matthew 10:11-13.)

The Jews of Berea "were more noble than those in Thessalonica, in that they received the word with all readiness of mind," etc. (Acts 17:11.) "Pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you; and that we may be delivered from unreasonable and wicked men. For all men have not faith. But the Lord is faithful," etc. (2 Thessalonians 3:1, 2.)

SECONDLY. Concerning the bestowing of sufficient grace what is to be understood by such a gift? It is well known, that there is habitual grace, and [the grace of] assistance. Now the phraseology of the article might be understood according to this acceptation, as though some kind of habitual grace were infused into all those to whom the gospel is preached, which would render them apt or inclined to give it credence, or believe the gospel. But this interpretation of the. phrase is one of which I do not approve. But this SUFFICIENCY, after all that is said about it, must, in my opinion, be ascribed to the assistance of the Holy Spirit, by which he assists the preaching of the gospel, as the organ, or instrument, by which He, the Holy Spirit, is accustomed to be efficacious in the hearts of the hearers. But it is possible to explain this operation of the assistance of the Holy Spirit, in a manner so modified and appropriate, and such sufficiency may be ascribed to it, as to keep at the greatest possible distance from Pelagianism.

THIRDLY. Concerning the expression, "By this grace they may believe, if they will." These words, when delivered in such a crude and undigested form, are capable of being brought to bear a very bad interpretation, and a meaning not at all agreeable to the scriptures, as though, after that power had been bestowed, the Holy Spirit and Divine Grace remain entirely quiescent, waiting to see whether the man will properly use the power which he has received, and will believe the gospel. When, on the contrary,

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he who wishes to entertain and to utter correct sentiments on this subject, will account it necessary to ascribe to Grace its own province, which, indeed, is the principal one, in persuading the human will that it may be inclined to yield assent to those truths which are preached.

This exposition completely frees me from the slightest suspicion of heresy on the point here mentioned; and proves it to be a report not entitled to the least credit, that I have employed such expressions, as I am unwilling to admit, except with the addition of a sound and proper explanation. In reference to the REASON which is appended to this proposition, that, otherwise, God would only be mocking mankind, I confess it to be a remark which several adversaries employ against the opinion entertained by many of our divines, to convict it of absurdity. And it is not used without just cause, which might easily have been demonstrated, had it pleased the inventors of these Articles, (instead of ascribing them to me,) to occupy themselves in openly declaring on this subject their own sentiments, which they keep carefully concealed within their own bosoms.

ARTICLE 9

The temporal afflictions of believers are not correctly termed "CHASTISEMENTS," but are PUNISHMENTS for sins. For Christ has rendered satisfaction only for eternal punishments.

ANSWER

This Article is attributed to me by a double and most flagrant falsehood: the first of which will be found in the Article itself, and the second in the reason appended.

1. Concerning the FIRST. Those who are mere novices in Divinity know that the afflictions and calamities of this animal life, are either punishments, chastisements, or trials. That is, in sending them, God either intends punishment for sins, in regard to their having been already committed, and without any other consideration; or, He intends chastisement, that those who are the subjects of it may not afterwards fall into the commission of other or similar offenses; or, in sending afflictions

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and calamities, God purposes to try the faith, hope, charity, patience, and the like conspicuous virtues and graces of his people. What man would be so silly as to say, when the Apostles were called before the Jewish Council, and were beaten with rods, that "it was a PUNISHMENT!" although "they departed from the presence of the Council, that they were counted worthy to suffer shame for his name." (Acts 5:41.) Is not the following expression of the Apostle familiar to every one? "For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are CHASTENED, (reproved and instructed,) OF THE LORD, that we should not be condemned with the world." (1 Corinthians 11:30-32.) By not reflecting on these and similar passages of scripture, the persons who attributed these articles to me betrayed their ignorance, as well as their audacity. If they had bestowed the least reflection upon such texts, by what strange infatuation of mind has it happened, that they ascribe to me a sentiment which is thus confuted by plain and obvious quotations from the word of God?

On one occasion, when the subject of discussion was the calamities inflicted on the house of David on account of criminal conduct towards Uriah; and when the passages of scripture which were adduced tended with great semblance of truth to prove, that those calamities bore some relation to PUNISHMENT, I stated, that "no necessity whatever existed for as to allow ourselves to be brought into such straits by our adversaries the Papists, from which we could with difficulty escape; since the words appear to make against the opinion which asserts that they have by no means any reference to punishment. And because sin merits both an eternal punishment corresponding with its grievous enormity, and a temporal punishment, (if indeed God be pleased to inflict the latter, which is not always his practice even with respect to those who persevere in their transgressions, as may be seen in Psalm 73, and Job 21,) it might, not unseasonably, be said, that, after God has pardoned the guilt so far as it is meritorious of eternal punishment, he reserves or retains it in reference to temporal punishment." And I shewed, that, "from these premises, no patronage could be obtained for the Popish dogma of a Purgatory," which was the subject of that discussion.

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2. With regard to the REASON appended, it is supported by the same criminal falsehood as the preceding part of the Article, and with no less absurdity of object, as I will demonstrate. For I affirm, in the first place, that this expression at no time escaped from my lips, and that such a thought never entered my imagination. My opinion on this subject is, "Christ is our Redeemer and Savior from sins, which merit both temporal and eternal death; and He delivers us not only from death eternal, but from death temporal, which is the separation of the soul from the body." But it is amazing, that this opinion "Christ has rendered satisfaction for temporal punishments alone," could possibly have been attributed to me by men of discretion, when the scriptures expressly declare,

"Christ was also a partaker of flesh and blood, that, through death, he might destroy him that had the power of death, that is, the devil." (Hebrews 2:14.)

By the term DEATH in this place must be understood either "the death of the body alone," or "that in conjunction with eternal death.

"The Son of God was manifested, that he might destroy the works of the devil." (1 John 3:8.)

And among those works to be destroyed, we must reckon death temporal. For "by the envy of the devil, death entered into the world." In another passage it is said, "For since by man came death, by MAN came also the resurrection of the dead;" this man is Christ. (1 Corinthians 15:21.)

"Christ shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." (Philippians 3:21.)

The greatest necessity exists for that man to become conversant with the scriptures, who denies, that "by the death, of Christ we are redeemed from temporal death, and obtain a right and title to a happy resurrection." The following is an affirmation which I have made: "We are not actually delivered from temporal death, except by the resurrection from the dead, through which our last enemy, death, will be destroyed. These two truths, therefore, are, in my judgment, to be considered and taught,

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(1.) Christ, by his death, immediately took away from death the authority or right which he had over us, that of detaining us under his power, even as it was not possible that Christ himself should be holden by t]he bonds [pains] of death. (Acts 2:24.) But

(2.) Christ will in his own time deliver us from its actual dominion, according to the administration or appointment of God, whose pleasure it is to concede to the soul an early period of liberation, and to the body one that is later." But, I confess, that I cannot with an unwavering conscience assert, and therefore, dare not do it as if it were an object of certain knowledge, that temporal death, which is imposed or inflicted on the saints, is not a punishment, or has no regard to punishment," when it is styled "an ENEMY that is to be destroyed" by the Omnipotence of Christ. The contrary opinion to this is not proved by the argument, that "our corporeal death is a passage into eternal life:" because it is a passage of the soul, and not of the body; the latter of which, while it remains buried in the earth, is held under the dominion of death. Nor is it established by the remark that "the saints long for the death of the body." (Philippians 1:21, 23.) For when they "have a desire to be dissolved [to depart] and be with Christ," that desire is according to the soul; the body in the mean time remaining under the dominion of death its enemy, until it likewise, (after being again united to its own soul,) be glorified with it. The address of Christ to Peter may also be stated in opposition: "When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wildest not. This spake he, signifying by what death he should glorify God." (John 21:19.)

The framers of these articles, therefore, have imputed this opinion to me, not only without truth, but without a sufficient sanction from their own discretion. Of this weakness of their judgment I observe, in this Article, other two tokens:

FIRST. They do not distinguish between the magnitude of each error in a proper manner. For he falls into a far greater error who DENIES, that "Christ has rendered satisfaction for corporeal punishments," that is, for the punishment of death temporal, than is his who ASSENTS, that "the death of the body has regard to punishment, since it is inflicted even on holy persons." But they have placed the latter error as the proposition;

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and the former one is brought, as a reason, for its confirmation. When they ought to have adopted an opposite mode of stating them, according to the relative estimate of each of these errors thus, "Christ has rendered satisfaction for eternal punishment alone. Therefore, the temporal afflictions of believers are not correctly called chastisements, but are punishments for sins."

SECONDLY. Because they make me employ an argument, which I cannot discover to be possessed of any force towards proving the proposition. For I grant, that Christ has rendered satisfaction even for temporal punishments; and yet I say, "It may likewise be true that temporal death has a reference to PUNISHMENT, even when it is inflicted on believers." THIRDLY. From these considerations, a third mark of an inconstant and wavering judgment discovers itself. For when they employ this mode of argumentation, "Christ has liberated us from temporal punishments. Therefore our death cannot have any respect to punishment," they do not perceive that I might with equal facility draw from the same premises the following conclusion, "Therefore, it is not equitable that the saints should die a temporal death." My method of reasoning is [direct] a re ad rem, from subject to subject, "Because Christ has borne the death of the body, it is not to be borne by us." Their method is [relative] a re ad respectum rei, from the subject to its relation, thus, "Because Christ has borne the death of the body, it is indeed inflicted on us, but not so as to have any reference to punishment."

God will himself approve and verify this argument a re ad rem, from subject to subject, by the effect which He will give to it at some future period. But the argument will be prepared and stated in a legitimate form, thus, "Christ has borne the death of the body; and, (secondly,) has taken it away, which fact is apparent from his resurrection. Therefore, God will take away death from us in his own good time."

ARTICLE 10

It cannot be proved from Scripture, that believers under the Old Testament, before the ascension of Christ, were in Heaven.

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ANSWER

I never taught such a doctrine as this in public, and I never asserted it affirmatively in private. I recollect, however, that I said, on one occasion, to a minister of God’s word, in reference to a sermon which he had then delivered, "there are many passages of Scripture which seem to prove, that believers under the Old Testament, before the ascension of Christ, were not in Heaven." I produced some of those passages, against which he had little to object. But I added, that I thought it could not now be propounded with much usefulness to any church that held a contrary opinion; but that, after it has been diligently examined and found to be true, it may be taught with profit to the church and to the glory of Christ, when the minds of men have been duly prepared. I am still of the same opinion. But, about the matter itself, I affirm nothing on either side. I perceive that each of these views of the subject has arguments in its favor, not only in passages of scripture and in conclusions deduced from them, but likewise in the sentiments of divines. Having investigated all of them to the best of my ability, I confess that I hesitate, and declare that neither view seems to me to be very evident [or to have the preponderance.] In this opinion I have the assent of a vast majority of divines, especially those of our own age. Most of the Christian Fathers place the souls of the Patriarchs under the Old Testament beyond or out of Heaven, either in the lower regions, in Purgatory, or in some other place, which yet is situated out of the verge of what is properly called Heaven. With St. Augustine, therefore, "I prefer doubting about secret things, to litigation about those which are uncertain." Nor is there the least necessity. For why should I, in these our days, when Christ, by his ascension into Heaven, having become our Forerunner, hath opened for us a way and entrance into that holy place, why should I now contend about the place in which the souls of the Fathers rested in the times of the Old Testament?

But lest, as is usual in my case, a calumnious report should be raised on the consequences to be deduced from this opinion, as though I was favorable to the Popish dogma of a Purgatory, or as though I approach nearly to those who think that the souls of the dead sleep or have slept, or, which is the worst of all, as though I seem to identify myself with those who say, "the Fathers were like swine that were fed and fattened without any hope of a better life," lest such reports as these should be fabricated, I

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will openly declare what my opinion is about the state of the Fathers prior to Christ’s ascension into Heaven.

(1.) I believe that human souls are immortal, that is, they will never die.

(2.) From this I deduce, that souls do not sleep.

(3.) That, after this life, a state of felicity or of misery is opened for all men, into the one or the other of which they enter immediately on their departure out of this world.

(4.) That the souls of the Fathers, who passed their days of sojourning on earth in faith and in waiting for the Redeemer, departed into a place of quiet, joy, and blessedness, and began to enjoy the blissful presence of God, as soon as they escaped out of the body.

(5.) I dare not venture to determine where that place of quiet is situated, whether in Heaven, properly so called, into which Christ ascended, or somewhere out of it. If any other person be more adventurous on this subject, I think he ought to be required to produce reasons for his opinion, or be enjoined to keep silence.

(6.) I add, that, in my opinion, the felicity of those souls was much increased by the ascension of Christ into Heaven, and that it will be fully consummated after the resurrection of the body, and when all the members of the Church universal are introduced into Heaven.

I know certain passages of Scripture which are produced, as proofs that the souls of the Old Testament Saints have been in Heaven.

(1.) "The spirit shall return unto God who gave it." (Ecclesiastes 12:7.) But this expression must either be understood in reference to all the spirits of men of every description, and thus will afford no assistance to this argument; or, if it be understood as relating to the souls of good men alone, it does not even then follow, that, because "the spirit returns unto God," it ascends into Heaven property so called. I prefer, however, the former mode of interpretation, a return to God the Creator and the Preserver of spirits, and the Judge of the deeds done in the body.

(2.) Enoch is said to have been taken to God, (Genesis 5:24) and Elijah to have ascended by a whirlwind into Heaven. (2 Kings 2:11.) But, beside the

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fact of these examples being out of the common order, it does not follow of course that because Enoch was taken to God, he was translated into the highest heaven. For the word "Heaven" is very wide in its signification. The same observation applies to Elijah. See Peter Martyr and Vatablus on 2 Kings 2:13.

(3.) "Christ is now become the first fruits of them that slept." (1 Corinthians 15:20.) This would not appear to be correct, if Enoch and Elijah ascended into the highest Heaven, clothed in bodies endued with immortality.

(4.) "Lazarus was carried by the angels into Abraham’s bosom," where he enjoyed consolation. (Luke 16:22.) But it is not proved, that Heaven itself is described by the term, "Abraham’s bosom." It is intimated, that Lazarus was gathered into the bosom of his father Abraham, in which he might rest in hope of a full beatification in Heaven itself, which was to be procured by Christ. For this reason the Apostle, after the ascension of Christ into Heaven, "had a desire to be with Christ." (Philippians 1:23.)

(5.) "Many shall come from the East and the West, and shall sit down with Abraham, Isaac, and Jacob, in the kingdom of Heaven." (Matthew 8:11.) But it does not thence follow, that the Fathers have been in Heaven, properly so called, before they, who are to be called from among the Gentiles, sit down with them.

(6.) It appears from Matthew 25, that there are only two places, one destined for the pious, the other for the wicked. But it does not hence necessarily follow, that the place destined for the pious has always been Heaven supreme. There have never been more places, because there have never been more states. But it is not necessary, that they should always be the same places without any change. The authority of this declaration is preserved inviolate, provided a third place be never added to the former two.

(7.) "The reward" which awaits the pious "in heaven," is said to be "great." (Matthew 5:12.) Let this be granted. Therefore, [will some reasoner say,] they must instantly after death be translated into the supreme heaven." This does not necessarily follow. For it is well known, that the Scriptures have in these promises a reference to the period which

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immediately succeeds the last judgment, according to the following expression: "Behold I come quickly, and my reward is with me." The spouse replies, "Even so come, Lord Jesus!" (Revelation 22:12, 20) In the same manner must be understood that passage in Luke, "They may receive you into everlasting habitations;" (Luke 16:9;) that is, after the last judgment, at least after [the ascension of] Christ, whose office it was to prepare those mansions for his people. (John 14:2.)

(8.) "The Fathers are said to have been justified by the same faith as we are." (Acts 13:33.) I acknowledge this. "Therefore they have always been in Heaven even before [the ascension of] Christ, and we shall be after Him." This is not a necessary consequence. For there are degrees in glorification. Nor is it at all wonderful, if they be said to be rendered more blessed and glorious after the ascension of Christ into Heaven.

(9.) "But Jesus said to the malefactor, to-day shalt thou be with me in Paradise." (.Luke 23:43.) I reply, FIRST, It is not necessary that by "Paradise" should here be understood the third heaven, or the eternal abode of the blessed. For it denotes in general a place of felicity. SECONDLY, St. Chrysostom says, the crucified thief was the first person whose spirit entered into heaven. Yet he did not ascend there before Christ, nor before the vail of the temple had been rent in twain."

But to these passages is opposed that admirable dispensation or economy of God, which is distinguished according to the times preceding Christ, and those which followed. Of this dispensation the temple at Jerusalem was an illustrious [exemplar] pattern. For its external part, by means of an interposing vail, was separated and divided from that in which the priests daily appeared, and which was called "The Holy of Holies," in contradistinction to that which is called "The Sanctuary," (Hebrews 9:2, 3.) Heaven itself is designated by "The Holy of Holies" in Hebrews 9:24:. It was shut as long as the former tabernacle stood, and until Christ entered into it by his own blood. (Hebrews 9:8-12.) It was his province as "our Forerunner" to precede us, that we also might be able to enter into those things which are within the vail. (Hebrews 6:19.) For this purpose it was necessary that liberty should be granted to us of

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"entering into the Holiest by the blood of Jesus, by that new and living way which he hath consecrated for us through the vail, that is to say, his flesh." (Hebrews 10:19, 20.)

On this account the ancient worthies, who, "through faith have" most evidently "gained this testimony that they pleased God," are said, "not to have received or obtained the promise; God having provided some better thing for us," who follow Christ, "that they without us should not be made perfect." (Hebrews 11:40.) These passages of scripture, and a view of the dispensation which they describe, are among the principal reasons why I cannot give my assent to the opinion which affirms, that the Fathers have been in Heaven properly so called.

But, that our brethren may not so highly blame me, I will oppose to them one or two of the approved divines of our church. CALVIN, in his INSTITUTES," (lib. iv, c. 1, s. 12,) says: "For what churches would dissent from each other on this account alone — that one of them, without any of the licentiousness of contention or the obstinacy of assertion, holds the opinion that souls, when they leave their bodies, soar up to Heaven; while another church does not venture to define anything about the place, but only maintains with certainty that they still live in the Lord." Peruse also the following passage in his "Institutes," (lib. iii, c. 25, s. 6.) "Many persons torment themselves by disputing about the place which departed souls occupy, and whether they be now in the enjoyment of heavenly glory or not. But it is foolish and rash to inquire about things unknown, more deeply than God permits us to know them." Behold, Calvin here says, that it is frivolous to contend whether the souls of the dead already enjoy celestial glory or not; and, in his judgment, it ought not to be made a subject of contention. Yet I am condemned, or at least am accused, because I dare not positively affirm "that the souls of the Fathers before Christ, were in Heaven, properly so called." PETER MARTYR proceeds still further, and is bold enough to assert, in his observations on 2 Kings 2:13, "that the souls of the Fathers before Christ, were not in Heaven properly so called." He says, "Now if I be asked, to what place were Enoch and Elijah translated? I will say simply that I do not know, because that circumstance is not delivered in the divine volume. Yet if we might follow a very probable analogy, I would say, they were conducted to the place of the Fathers, or into Abraham’s bosom, that they might there pass their time

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with the blessed Patriarchs in expectation of the resurrection of Christ, and that they might afterwards be elevated above the Heavens with Him when he was raised up again." Where it is to be noted, that Martyr entertains doubts concerning Enoch and Elijah, but speaks decisively about those who are in Abraham’s bosom, that is, about the Fathers, "that they were raised up above the heavens with Christ at his resurrection." This likewise appears from what he mentions a little afterwards. With regard to that sublime ascension, we grant that no one enjoyed it before Christ. Enoch, therefore, and Elijah went to the Fathers, and there with them waited for Christ, upon whom, in company with the rest, they were attendants when he entered into heaven." See also BULLINGER on Luke 16:23; Hebrews 9:8; 1 Peter 3:19.

From the preceding explanation and extracts, I have, I think, rendered it evident, that not only had I just causes for being doubtful concerning this matter, but that I likewise ought not therefore to be blamed, even though I had uttered what they here charge upon me as an error; nay, what is still more, that I ought to be tolerated had I simply asserted, "that the souls of the Fathers were not in Heaven prior to the ascension of Christ to that blissful abode."

ARTICLE 11

It is a matter of doubt, whether believers under the Old Testament understood that the legal ceremonies were types of Christ and of his benefits.

ANSWER

I do not remember to have said this at any time: nay, I am conscious that I have never said it, because I never yet durst utter any such expression. But I have said, that an inquiry not altogether unprofitable might be instituted, "how far the ancient Jews understood the legal ceremonies to be types of Christ?" At least I feel myself well assured, that they did not understand those ceremonies, as we do to whom the mystery of the Gospel is revealed. Nor do I suppose that any one will venture to deny this. But I wish our brethren would take upon themselves the task of proving, that

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believers under the Old Testament understood the legal ceremonies to be types of Christ and his benefits. For they not only know that this opinion of theirs is called in question by some persons, but that it is likewise confidently denied. Let them make the experiment, and they will perceive how difficult an enterprise they have undertaken. For the passages which seem to prove their proposition, are taken away from them in such a specious manner by their adversaries, that a man who is accustomed to yield assent to those things alone which are well supported by proofs, may be easily induced to doubt whether the believers under the Old Testament had any knowledge of this matter; especially if he consider, that, according to Galatians 4:3, the whole of the ancient [Jewish] Church was in a state of infancy or childhood, and therefore possessed only the understanding of a child. Whether an infant be competent to perceive in these corporal things the spiritual things which are signified by them, let those decide who are acquainted with that passage, "When I was a child, I understood as a child." (1 Corinthians 13:11.) Let those passages also be inspected which, we will venture to say, have a typical signification, because we have been taught so to view them by Christ and his Apostles; and it will be seen whether they be made so plain and obvious, as, without the previous interpretation of the Messiah, to have enabled us to understand them according to their spiritual meaning. It is said, (John 8:56,) "Abraham saw the day of Christ, and was glad." Those who are of a contrary sentiment, interpret this passage as if it was to be understood by a metonymy, because, Abraham saw the day of Isaac, who was a type of Christ, and therefore his day was "the day of Christ." It is an undoubted fact, that no mention is made in the scriptures of any other rejoicing than of this. The faith of Abraham and its object occupy nearly the whole of the fourth chapter of the Epistle to the Romans. Let what is there said be compared together; and let it be demonstrated from this comparison, that Abraham saw Christ in those promises which he apprehended by faith. Who would understand "the sign of Jonah," to have been instituted to typify the three days in which Christ remained in the bowels of the earth, unless Christ had himself given that explanation? What injury does this opinion produce, since those who hold it do not deny, that the Fathers were saved by the infantile faith which they possessed? For an infant is as much the heir of his father’s property, as an adult son.

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Should any one say, it follows as a necessary consequence, that "the Fathers were saved without faith in Christ." I reply, the faith which has respect to the salvation of God that has been promised by him, and "waits for the redemption of Israel," understood under a general notion, is "faith in Christ," according to the dispensation of that age. This is easily perceived from the following passages: "I have waited for thy salvation, or thy saving mercy, O Lord! (Genesis 49:18.) "And the same man, (Simeon,) was just and devout, waiting for the consolation of Israel." (Luke 2:25.) In the same chapter it is said, "Anna, a prophetess, spake of him to all them that looked for redemption in Jerusalem."

But if we consider the "faith in Christ," which is that of the New Testament, and which has regard to Him as a Spiritual and Heavenly King, who bestows upon his followers those celestial benefits which he has procured for them by his passion and death; then a greater difficulty will hence arise. What man ever received more promises concerning the Messiah than David, or who has prophesied more largely about Him? Yet any one may with some show of reason, entertain doubts, whether David really understood that the Messiah would be a Spiritual and Heavenly Monarch; for when he seemed to be pouring out his whole soul before the Lord, (2 Samuel 7,) he did not suffer a single word to escape that might indicate the bent of his understanding to this point, which, nevertheless, would have been of great potency in magnifying Jehovah and in confirming his own confidence.

The knowledge which all Israel had of the Messiah and of his kingdom, in the days when Christ was himself on earth, appears not only from the Pharisees and the whole of the populace, but also from his own disciples after they had for three years and more enjoyed constant opportunities of communication with him, and had heard from his own lips frequent and open mention of the kingdom of Heaven. Nay, what is still more wonderful, immediately after the resurrection of Christ from the dead, they did not even then comprehend his meaning. (Luke 24:21-25.) From this, it seems, we must say, either "that the knowledge which they formerly possessed had gradually died away," or "that the Pharisees, through their hatred against Jesus, had corrupted that knowledge." But neither of these assertions appears to be at all probable.

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(1.) The former is not; because the nearer those times were to the Messiah, the clearer were the prophecies concerning him, and the more manifest the apprehension of them. And this for a good reason, because it then began to be still more necessary for men to believe that person to be the Messiah, or at least the time was fast approaching in which such a faith would become necessary.

(2.) The latter is not probable; because the Pharisees conceived that hatred against him on account of his preaching and miracles. But it was at the very commencement of his office that he called into his service those twelve disciples. There are persons, I am aware, who produce many things from the Rabbinical writers of that age, concerning the spiritual kingdom of Christ; but I leave those passages to the authors of them, because it is out of my power to pronounce a decision on the subject.

While I have been engaged in the contemplation of this topic, and desirous to prove from the preceding prophecies, that the kingdom of Christ the Messiah, was to be spiritual, no small difficulty has arisen, especially after consulting most of those who have written upon it. Let those who on this point do not allow any one to indulge in a single doubt, try an experiment. Let them exhibit a specimen of the arguments by which they suppose their doctrine can be proved, even in this age, which is illuminated with the light of the New Testament. I will engage, that, after this experiment, they will not pass such a sinister judgment on those who confess to feel some hesitation about this point.

These observations have been adduced by me, not with the design of denying that the opinion of the brethren on this matter is true, much less for the purpose of confuting it. But I adduce them, to teach others to bear with the weakness of that man who dares not act the part of a dogmatist on this subject.

ARTICLE 12

Christ has died for all men and for every individual.

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ANSWER

This assertion was never made by me, either in public or private, except when it was accompanied by such an explanation as the controversies which are excited on this subject have rendered necessary. For the phrase here used possesses much ambiguity. Thus it may mean either that "the price of the death of Christ was given for all and for every one," or that "the redemption, which was obtained by means of that price, is applied and communicated to all men and to every one."

(1.) Of this latter sentiment I entirely disapprove, because God has by a peremptory decree resolved, that believers alone should be made partakers of this redemption.

(2.) Let those who reject the former of these opinions consider how they can answer the following scriptures, which declare, that Christ died for all men; that He is the propitiation for the sins of the whole world; (1 John 2:2;) that He took away the sin of the world; (John 1:29;) that He gave his flesh for the life of the world; (John 6:51;) that Christ died even for that man who might be destroyed with the meat of another person; (Romans 14:15;) and that false teachers make merchandise even of those who deny the Lord that bought them, and bring upon themselves swift destruction; (2 Peter 2:1, 3.) He therefore who speaks thus, speaks with the Scriptures; while he who rejects such phraseology, is a daring man, one who sits in judgment on the Scriptures and is not an interpreter of them. But he who explains those passages agreeably to the analogy of faith, performs the duty of a good interpreter and prophesier [or preacher] in the Church of God.

All the controversy, therefore, lies in the interpretation. The words themselves ought to be simply approved, because they are the words of Scripture. I will now produce a passage or two from Prosper of Aquitain, to prove that this distinction was even in his time employed: "He who says that the Savior was not crucified for the redemption of the whole world, has regard, not to the virtue of the sacrament, but to the case of unbelievers, since the blood of Jesus Christ is the price paid for the whole world. To that precious ransom they are strangers, who, either being delighted with their captivity, have no wish to be redeemed, or, after they have been redeemed, return to the same servitude." (Sent. 4, super cap.

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Gallorum.) In another passage he says, "With respect both to the magnitude and potency of the price, and with respect to the one general cause of mankind, the blood of Christ is the redemption of the whole world. But those who pass through this life without the faith of Christ, and without the sacrament of regeneration, are utter strangers to redemption." Such is likewise the concurrent opinion of all antiquity. This is a consideration to which I wish to obtain a little more careful attention from many persons, that they may not so easily fasten the crime of novelty on him who says anything which they had never before heard, or which was previously unknown to them.

ARTICLES 13 AND 14

Original Sin will condemn no man.

In every nation, all infants who die without [having committed] actual sins, are saved.

ANSWER

These articles are ascribed to Borrius. To augment their number, they have made them two, when one would have been sufficient, from which the other necessarily follows, even according to their own opinion. For if "original sin condemns no one," it is a necessary consequence that "all those will be saved who have not themselves committed actual transgressions." Of this class are all infants without distinction; unless some one will invent a state between salvation and damnation, by a folly similar to that by which, according to St. Augustine, Pelagius made a distinction between salvation and the kingdom of heaven. But Borrius denies having ever publicly taught either the one or the other. He conferred indeed in private on this subject, with some candidates for Holy Orders: and he considers that it was not unlawful for him so to do, or to hold such an opinion, under the influence of reasons which he willingly submits to the examination of his brethren; who, when they have confuted them, may teach him more correct doctrine, and induce him to change his opinion. His reasons are the following:

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1. Because God has taken the whole human race into the grace of reconciliation, and has entered into a covenant of grace with Adam, and with the whole of his posterity in him. In which he promises the remission of all sins to as many as stand steadfastly, and deal not treacherously, in that covenant. But God not only entered into it with Adam, but also afterwards renewed it with Noah, and at length confirmed and perfected it through Christ Jesus. And since infants have not transgressed this covenant, they do not seem to be obnoxious to condemnation; unless we maintain, that God is unwilling to treat with infants, who depart out of this life before they arrive at adult age, on that gracious condition under which, notwithstanding, they are also comprehended as parties to the covenant; and therefore that their condition is much worse than that of adults, to whom is tendered the remission of all sins, not only of that which they perpetrated in Adam, but likewise, of those which they have themselves personally committed. The condition of infants, however is, in this case, much worse, by no fault or demerit of their own, but because it was God’s pleasure thus to act towards them. From these premises it would follow, that it was the will of God to condemn them for the commission of sin, before He either promised or entered into a covenant of grace; as though they had been excluded and rejected from that covenant by a previous decree of God, and as though the promise concerning the Savior did not at all belong to them.

2. When Adam sinned in his own person and with his free will, God pardoned that transgression. There is no reason then why it was the will of God to impute this sin to infants, who are said to have sinned in Adam, before they had any personal existence, and therefore, before they could possibly sin at their own will and pleasure.

3. Because, in this instance, God would appear to act towards infants with far more severity than towards the very devils. For the rigor of God against the apostate angels was extreme, because he would not pardon the crime which they had perpetrated. There is the same extreme rigor displayed against infants, who are condemned for the sin of Adam. But it is much greater; for all the [evil] angels sinned in their own persons, while infants sinned in the person of their first father Adam. On this account, the angels themselves were in fault, because they committed an offense which

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it was possible for them to avoid; while infants were not in fault, only so far as they existed in Adam, and were by his will involved in sin and guilt. These reasons are undoubtedly of such great importance, that I am of opinion those who maintain the contrary are bound to confute them, before they can affix to any other person a mark of heresy. I am aware, that they place antiquity in opposition, because [they say] its judgment was in their favor. Antiquity, however, cannot be set up in opposition by those who, on this subject, when the salvation of infants is discussed, are themselves unwilling to abide by the judgment of the ancients. But our brethren depart from antiquity, on this very topic, in two ways:

(1.) Antiquity maintains, that all infants who depart out of this life without having been baptized, would be damned; but that such as were baptized and died before they attained to adult age, would be saved. St. Augustine asserts this to be the Catholic doctrine in these words: "If you wish to be a Catholic, be unwilling to believe, declare, or teach, that infants who are prevented by death from being baptized, can attain to the remission of original sins." (De anima et ejus Orig., lib. 3, cap. 9.) To this doctrine our brethren will by no means accede; but they contradict both parts of it.

(2.) Antiquity maintains that the grace of baptism takes away original sin, even from those who have not been predestinated; according to this passage from Prosper of Aquitain: "That man is not a Catholic who says, that the grace of baptism, when received, does not take away original sin from those who have not been predestinated to life." (Ad Cap. Gallorum, Sent. 2.) To this opinion also our brethren strongly object. But it does not appear equitable, that, whenever it is agreeable to themselves, they should be displeased with those who dissent from them, because they dissent from the Fathers; and again, that, whenever it is their good pleasure, the same parties do themselves dissent from the Fathers on this very subject. But with respect to the sentiments of the ancient Christian Fathers, about the damnation of the unbaptized solely on account of original sin, they and their successors seem to have mitigated, or at least, to have attempted to soften down such a harsh opinion. For some of them have declared, "that the unbaptized would be in the mildest damnation of all;" and others, "that they would be afflicted, not with the punishment of feeling, but only with

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that of loss." To this last opinion some of them have added, "that this punishment would be inflicted on them without any stings from their own consciences." Though it is a consequence of not being baptized, that the parties are said to endure only the punishment of loss, and not that of feeling; yet this feeling exists wherever the stings or gnawings of conscience exists, that is, where the gnawing worm never dies. But let our brethren consider what species of damnation that is which is inflicted on account of sin, and from which no gnawing remorse proceeds. From these observations, thus produced, it is apparent what opinion ought to be formed of the Fourteenth Article. It is at least so dependent on the Thirteenth, that it ought not to have been composed as a separate article, by those who maintain that there is no cause why infants should perish, except original sin which they committed in Adam, or which they received by propagation from Adam. But it is worth the trouble to see, on this subject, what were the sentiments of Dr. Francis Junius, who a few years ago was Professor of Divinity in this our University. He affirms, that "all infants who are of the covenant and of election, are saved;" but he presumes, in charity, that "those infants whom God calls to himself, and timely removes out of this miserable vale of sins, are rather saved." (De Natura et Gratia, R. 28.) Now, that which this divine either "affirms according to the doctrine of faith," or "presumes through charity," may not another man be allowed, without the charge of heresy, to hold within his own breast as a matter of opinion, which he is not in the least solicitous to obtrude on others or persuade them to believe? Indeed, "this accepting of men’s persons" is far too prevalent, and is utterly unworthy of wise men. And what inconvenience, I pray, results from this doctrine? Is it supposed to follow as a necessary consequence from it, that, if the infants of unbelievers are saved, they are saved without Christ and his intervention?. Borrius, however, denies any such consequence, and has Junius assenting with him on this subject. If the brethren dissent from this opinion, and think that the consequences which they themselves deduce are agreeable to the premises, then all the children of unbelievers must be subject to condemnation, the children of unbelievers, I repeat, who are "strangers from the covenant." For this conclusion no other reason can be rendered, than their being the children of those who are "strangers from the covenant." From which it seems, on the contrary, to be inferred, that all

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the children of those who are in the covenant are saved, provided they die in the age of infancy. But since our brethren deny this inference, behold the kind of dogma which is believed by them. "All the infants of those who are strangers from the covenant are damned; and of the offspring of those parents who are in the covenant, some infants that die are damned, while others are saved." I leave it to those who are deeply versed in these matters, to decide, whether such a dogma as this ever obtained in any church of Christ.

ARTICLE 15

If the Heathen, and those who are strangers to the true knowledge of God, do those things which by the powers of nature they are enabled to do, God will not condemn them, but will reward these their works by a more enlarged knowledge, by which they may be bought to salvation.

ANSWER

This was never uttered by me, nor indeed by Borrius, under such a form, and in these expressions. Nay, it is not very probable, that any man, how small soever his skill might be in sacred things, would deliver the apprehensions of his mind in a manner so utterly confused and indigested, as to beget the suspicion of a falsehood in the very words in which he enunciates his opinion. For what man is there, who, as a stranger to the true knowledge of God, will do a thing that can in any way be acceptable to God? It is necessary that the thing which will please God, be itself good, at least, in a certain respect. It is further necessary, that he who performs it knows it to be good and agreeable to God. "For whatsoever is not of faith, is sin," that is, whatsoever is done without an assured knowledge that it is good and agreeable to God. Thus far, therefore, it is needful for him to have a true knowledge of God, which the Apostle attributes even to the Gentiles. (Romans 1:18-21, 25, 28; 2:14, 15.) Without this explanation there will be a contradiction in this enunciation. "He who is entirely destitute of the true knowledge of God, can perform something which God considers to be so grateful to Himself as to remunerate it with some reward." These, our good brethren, either do not perceive this contradiction; or they suppose, that the persons to whom

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they ascribe this opinion are such egregious simpletons as they would thus make them appear.

Then, what is the nature of this expression, "if they do those things which the powers of nature enable them to perform?" Is "nature," when entirely destitute of grace and of the Spirit of God, furnished with the knowledge of that truth which is said to be "held in unrighteousness," by the knowledge of "that which may be known of God, even his eternal power and Godhead," which may instigate man to glorify God, and which deprives him of all excuse, if he does not glorify God as he knows Him? I do not think, that such properties as these can, without falsehood and injury to Divine Grace, be ascribed to "nature," which, when destitute of grace and of the Spirit of God, tends directly downward to those things which are earthly.

If our brethren suppose, that these matters exhibit themselves in this foolish manner, what reason have they for so readily ascribing such an undigested paragraph to men, who, they ought to have known, are not entirely destitute of the knowledge of sacred subjects? But if our brethren really think that man can do some portion of good by the powers of nature, they are themselves not far from Pelagianism, which yet they are solicitous to fasten on others. This Article, enunciated thus in their own style, seems to indicate that they think man capable of doing something good "by the powers of nature;" but that, by such good performance, he will "neither escape condemnation nor obtain a reward." For these attributes are ascribed to the subject in this enunciation; and because these attributes do not in their opinion, agree with this subject, they accuse of heresy the thing thus enunciated. If they believe that "a man, who is a stranger to the true knowledge of God," is capable of doing nothing good, this ought in the first place, to have been charged with heresy. If they think that no one "by the powers of nature," can perform any thing that is pleasing to God, then this ought to be reckoned as an error, if any man durst affirm it. From these remarks, it obviously follows, either that they are themselves very near the Pelagian heresy, or that they are ignorant of what is worthy, in the first instance or in the second, of reprehension, and what ought to be condemned as heretical.

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It is apparent, therefore, that it has been their wish to aggravate the error by this addition. But their labor has been in vain; because, by this addition, they have enabled us to deny that we ever employed any such expression or conceived such a thought; they have, at the same time, afforded just grounds for charging them with the heresy of Pelagius. Thus the incautious hunter is caught in the very snare which he had made for another. They would, therefore, have acted with far more caution and with greater safety, if they had omitted their exaggeration, and had charged us with this opinion, which they know to have been employed by the scholastic divines, and which they afterwards inserted in the succeeding Seventeenth Article, but enunciated in a manner somewhat different, "God will do that which is in Him, for the man who does what is in himself." But, even then, the explanation of the schoolmen ought to have been added, "that God will do this, not from (the merit of) condignity, but from (that of) congruity; and not because the act of man merits any such thing, but because it is befitting the great mercy and beneficence of God." Yet this saying of the schoolmen I should myself refuse to employ, except with the addition of these words: "God will bestow more grace upon that man who does what is in him by the power of divine grace which is already granted to him, according to the declaration of Christ, To him that hath shall be given," in which he comprises the cause why it was "given to the apostles to know the mysteries of the kingdom of heaven," and why "to others it was not given." (Matthew 13:11, 12.) In addition to this passage, and the first and second chapters of the Epistle to the Romans, which have already been quoted, peruse what is related in the Acts of the Apostles, (10, 16, 17,) about Cornelius the Centurion, Lydia, the seller of purple, and the Bereans.

ARTICLE 16

The works of the unregenerate can be pleasing to God, and are (according to Borrius) the occasion, and (according to Arminius) the impulsive cause, by which God will be moved to communicate to them his saving grace.

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ANSWER

About two years ago, were circulated Seventeen Articles, which were attributed to me, and of which the fifteenth is thus expressed: "Though the works of the unregenerate cannot possibly be pleasing to God, yet they are the occasion by which God is moved to communicate to them his saving grace." This difference induces me to suspect that the negative, cannot, has been omitted in this sixteenth article, unless, perhaps, since that time, having proceeded from bad to worse, I now positively affirm this, which, as I was a less audacious and more modest heretic, I then denied. However this may be, I assert that these good men neither comprehend our sentiments, know the phrases which we employ, nor, in order to know them, do they understand the meaning of those phrases. In consequence of this, it is no matter of surprise that they err greatly from the truth when they enunciate our sentiments in their words, or when they affix other (that is, their own) significations to our words. Of this transformation, they afford a manifest specimen in this article.

1. For the word "the unregenerate," may be understood in two senses,

(i.) Either as it denotes those who have felt no motion of the regenerating Spirit, or of its tendency or preparation for regeneration, and who are therefore, destitute of the first principle of regeneration.

(ii.) Or it may signify those who are in the process of the new birth, and who feel those motions of the Holy Spirit which belong either to preparation or to the very essence of regeneration, but who are not yet regenerate; that is, they are brought by it to confess their sins, to mourn on account of them, to desire deliverance, and to seek out the Deliverer, who has been pointed out to them; but they are not yet furnished with that power of the Spirit by which the flesh, or the old man, is mortified, and by which a man, being transformed to newness of life, is rendered capable of performing works of righteousness.

2. A thing is pleasing to God, either as an initial act, belonging to the commencement of conversion, or as a work perfect in its own essence, and as performed by a man who is converted and born again. Thus the confession, by which any one acknowledges himself to be "a cold, blind and poor creature," is pleasing to God; and the man, therefore, flies to

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Christ to "buy of him eye-salve, white raiment, and gold." (Revelation 3:15-18.) Works which proceed from fervent love are also pleasing to God. See the distinction which Calvin draws between "initial and filial fear;" and that of Beza, who is of opinion that "sorrow and contrition for sin do not belong to the essential parts of regeneration, but only to those which are preparatory;" but he places "the very essence of regeneration in mortification, and in vivification or quickening."

3. "The occasion," and the impulsive cause, by which God is moved," are understood not always in the same sense, but variously. It will answer our purpose if I produce two passages, from a comparison of which a distinction may be collected, at once convenient and sufficient for our design. The king says, (Matthew 18:32) "I forgave thee all that debt because thou desiredest me." And God says to Abraham, (Genesis 22:16, 17,) "Because thou hast done this thing, and hast not withheld thy son, thine only son, in blessing, I will bless thee." He who does not perceive, in these passages, a difference in the impelling motives, as well as in the pleasure derived, must be very blind with respect to the Scriptures.

4. "The saving grace of God" may be understood either as primary or secondary, as preceding or subsequent, as operating or cooperating, and as that which knocks or opens or enters in. Unless a man properly distinguishes each of these, and uses such words as correspond with these distinctions, he must of necessity stumble, and make others appear to stumble, whose opinions he does not accurately understand. But if a man will diligently consider these remarks, he will perceive that this article is agreeable to the Scriptures, according to one sense in which it may be taken, but that, according to another, it is very different. Let the word "unregenerate" be taken for a man who is now in the act of the new birth, though he be not yet actually born again; let "the pleasure" which God feels be taken for an initial act; let the impulsive cause be understood to refer to the final reception of the sinner into favor; and let secondary, subsequent, cooperating and entering grace be substituted for "saving grace;" and it will instantly be manifest, that we speak what is right when we say: "Serious sorrow on account of sin is so far pleasing to God, that by it, according to the multitude of his mercies, he is moved to bestow grace on a man who is a sinner."

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From these observations, I think, it is evident with what caution persons ought to speak on subjects on which the descent into heresy, or into the suspicion of heresy, is so smooth and easy. And our brethren ought in their prudence t