356

PUBLIC DISPUTATIONS JAMES ARMINIUS, D.D. DEDICATION

To those most Honorable and Prudent Gentlemen, the Burgomaster, Aldermen, and Sheriffs, who are the very Worthy Magistrates of the Famous City of Leyden, and our most Revered Lords and Patrons. Most Prudent and Honorable Gentlemen: It is now eight years since our reverend father, who lately died in the Lord, was, by your authority and command, and by that of the most noble the Curators, summoned to this illustrious University, from the very flourishing Church of Amsterdam, to which he had devoted his pastoral labors for fifteen years, and was called to fill the vacant situation of Doctor Francis Junius, of pious memory, who was then recently deceased. We, his nine orphan children, the three youngest of whom have been born in this city, removed here at the same time with our mother, who is at present plunged in the deepest affliction. From that period our ever-to-be honored father had no higher object than that of bestowing the whole of his time, industry and endeavors, in promoting the interests of your University, and in strictly discharging his functions with as much fidelity as accorded with his abilities and his duty. We call upon your honors as competent witnesses to this, our testimony, respecting his fidelity and diligence, because he exercised these virtues under your immediate inspection, for the space of six years; and the truth of our declaration can be no secret to those persons who, while he was in the act of performing his duty to the University, were themselves either not far from the scene of action, or openly beheld and admired his daily and unwearied labors in public and private. With regard to his uncommon industry and accurate skill in communicating instruction, which gifts had been bestowed on him by Almighty God, in his ineffable liberality, independently of any merits either on his part or on ours, you always approved of these qualities by your honorable suffrages, and, on all occasions when you considered it

357

either necessary or expedient, you extolled his genius. You also exhibited to him the most indubitable and lucid expressions not only of your very laudable opinion of his talents, but likewise of your consequent intimate affections for him, during the whole period in which he devoted his labors to your honorable service. So that he scarcely ever felt a desire for any thing which he did not obtain.

But the best testimony to this character of our father is that given to him, by those persons who either assiduously attended his daily lectures in immense numbers, and several of whom are now performing most important services to the Churches; or by those who resorted, often from places at a great distance, to hear his disputations, and all of whom admired and abundantly eulogized his acute and penetrating genius, but especially his incredible acquaintance with the Holy Scriptures, on which alone he was almost constantly meditating, and to the study of which he had devoted the choicest years of his life. These persons were also continually and pertinaciously importunate that the Theses which had been proposed for disputation under him, and which had been written out and placed in order by himself, should be published without the least delay, and brought forth to the light of men, for the benefit of the public, and especially of those who were far removed from Leyden. To their pressing solicitations, after much reluctance on the part of our father, he was at length induced to yield; and he put to press and published those Theses which were extant in his class of Public Disputations, and which, after being written out by himself in so many words, had been appointed, and soon afterwards disputed and discussed under him [as Moderator.] That collection is now republished, with the sole addition of one Thesis on Repentance.

But, that we may make the studies and labors of our most excellent father still better known to you than they are, most honorable and prudent gentlemen, and to foreigners, as well to those whose residence is nearer to us, we now publish those Theses likewise which he proposed for disputation in his own house, at moments of leisure and on extraordinary occasions; for he had devoted himself entirely to the promotion of the welfare of the students. They were proposed as subjects in the last class of his Private Disputations, and were also written out and composed by himself, at the very earnest entreaty of those youthful scholars. Indeed, we

358

publish these Theses in preference to any others; for having already served the purposes of his private disputations, they may now afford abundant testimony to the fidelity and diligence of our father in instructing and adorning the candidates for holy orders. Beside the matter or subject on which he treated with so much faithfulness and accuracy, our excellent father, who was a severe judge of method, thought that he would exhibit the order which ought to be observed in compiling a correct system of Theology. Such a plan he had often and long revolved in his mind; and for this purpose had perused, with very great care, almost all the Synopses or large Treatises of Divinity that had been published. He was in some measure induced to give a representation of this scheme in the following Theses proposed for private disputation. Let the learned decide upon the skill with which he has sketched this outline, which it was his wish to display as an attempt at a Synopsis, for the sake of exercise. O, that it had been the will of Almighty God, to have enabled him to finish, as he had desired, this body of Theological Theses which he was forced to leave incomplete. For it is believed, that upwards of twenty Theses are still wanting to crown the undertaking. By an untimely death, which is a source of the deepest affliction to us, as well as to all good men, his design was frustrated; though the consummation of it would, beyond any thing else in this life, have been an object of the fondest gratification to us, his sorrowing offspring.

But since it has been the pleasure of our gracious God, against whom it does not become us frowardly to contend, to call our father from this miserable valley of tears to his own celestial mansion; we wish that he had obtained [among survivors] some equitable and candid judges of his laborious exertions and innocency; and that it had been possible for him, even by death, to escape from the rancorous teeth of calumny, which, in conformity to the precept and the example of Jesus Christ our only Savior, he endured, as long as his life was spared, without any attempt to render railing for railing, yet with such consummate patience, as almost excited the indignation of his friends against him. We wish also that a certain person had not expressed doubts respecting the eternal salvation of our father, whom we with many others openly beheld, (as we here do testify,) in a manner the most placid, surrendering up his soul to God, like one that was falling asleep, amidst unceasing and most ardent prayers, and

359

confessing his own wretchedness and weakness, but at the same time extolling that only saving grace which shines forth upon those who believe in Jesus Christ, the Author of our salvation. We repeat our wishes, that there had not been a person who uttered serious doubts about the eternal salvation of our father. Far be it from any of us to condemn him whom God has absolved, and for whom Jesus Christ testifies, that he came into the world, and suffered death.

Alas! were we not already sufficiently unhappy in having lost one of our parents, while we are all of an age comparatively tender, the eldest of us not being yet quite seventeen years old! But may our God forbid, that they who deliver their souls into his merciful hands in the name of Jesus Christ alone, should not be made partakers of eternal salvation, or should be disappointed of their hopes of a life of blessedness! May he rather grant unto all of us, that, faithfully and constantly treading in the footsteps of our beloved father, and being active in the pursuit of truth and piety, with integrity and sincerity of mind, we may approve our lives and all our studies to God and to all good men, as highly as our revered parent, we humbly hope, approved himself and all his concerns to your mightinesses, as long as he lived. Of the great esteem in which you held him, you have afforded abundant proofs, in those innumerable and never sufficiently to-be- recounted benefits which he received from you while he lived. But stronger evidence of this you gave immediately after his decease, in the benefits which you have bestowed on our dearest mother, and on each of us their children, and which you most liberally continue to this day. O, that the time may at length arrive in which we may be enabled to requite you for these, your numberless acts of kindness to us. May God assist us thus to repay you.

But, in the mean time, that some token of a grateful mind towards your mightinesses may be extant on our part, at the earliest opportunity we bring forth from the library of our deceased parent, under the auspices of your honorable names, this rich and costly casket; and we will afterwards draw out of the same treasury, each in its due order and time, not a few other things of the same, or of a different kind which he has left in our possession, provided those which we now offer shall meet with a suitable reception from the students of Theology. But we are deeply conscious, that this offering of ours is contemptible, when placed in competition with

360

your kindness towards us. Of all persons we should be the most ungrateful, if we did not make this acknowledgment; and still more so, if we did not confess that this is a present from our deceased parent, rather than from us. Should it hereafter be seen, that our revered father has bequeathed to us, as his heirs, his industry, piety and virtue, (which may God of his infinite mercy grant,) as he has already made us the inheritors of this production and of the other fruits of his studies; we will use our utmost endeavors never to be found deficient in our duty, but to propose to ourselves throughout the whole of our future lives, by all the means in our power, to gain the approbation of your mightinesses, and to prove ourselves always grateful to you.

May Almighty God long preserve you in safety, and render you still propitious to us. May he in the most bountiful manner crown your government with every blessing from above! So pray Your mightinesses’ most devoted servants, the seven sons of James Arminius, a native of Oudewater, in our own names, and in the names of our two sisters,

HERMAN, PETER, JOHN, LAURENCE, ARMINUS, JAMES, WILLIAM, DANIEL.

361 DISPUTATIONS ON SOME OF THE PRINCIPAL SUBJECTS OF THE CHRISTIAN RELIGION BY JAMES ARMINIUS, D.D. These Thesis were discussed at various times from 1603 to 1609, before the Classes in Divinity, at Leyden.

362 DISPUTATION 1 ON THE AUTHORITY AND CERTAINTY OF THE SACRED SCRIPTURES RESPONDENT: BERNARD VESUKIUS

1. The authority of Scripture is nothing else but the worthiness according to which it merits

(1.) CREDENCE, as being true in words and true in significations, whether it simply declares anything; or also promises and threatens; and

(2.) as a superior, it merits OBEDIENCE through the credence given to it, when it either commands or prohibits anything. Concerning this authority two questions arise,

(i.) Whence does it belong to Scripture?

(ii.) Whence is it evident, or can be rendered evident to men, that this authority appertains to Scripture? These two questions shall be discussed in their proper order. (1 Timothy 1:15; 2 Peter 1:19; John 5:39; Hebrews 6:18. Romans 1:5; 2 Corinthians 10:5, 6; 13:3; 12:12; Galatians 1:1, 12, 13, etc.)

2. The authority of any word or writing whatsoever depends upon its author, as the word "authority" indicates; and it is just as great as the veracity and the power, that is, the auqenti<a of the author. But God is of infallible veracity, and is neither capable of deceiving nor of being deceived; and of irrefragable power, that is, supreme over the creatures. If, therefore, He is the Author of Scripture, its authority is totally dependent on Him alone.

(i.) Totally, because He is the all sufficient Author, all-true and all-powerful.

363

(ii.) On Him alone, because He has no associate either in the truth of what he says, or in the power of his right. For all veracity and power in the creature proceed from him; and into his veracity and power are resolved all faith and obedience, as into the First Cause and the Ultimate Boundary. (Galatians. 3:8, 9; 1 John 5:9; Romans 3:4; Titus 1:2; Psalm 1:1-23; Galatians 1:1, 7, 8; John 5:34, 36; Romans 11:34-36; 13:1.)

3. This is proved by many arguments dispersed throughout the Scripture.

(1.) From the inscriptions of most of the prophetical books and of the apostolical epistles, which run thus, "The word of the Lord that came to Hosea, to Joe], to Amos," etc. "Paul, Peter, James, etc., a servant of God and an apostle of Jesus Christ." (Hosea, Joel, Amos; Romans 1:1; James 1:1; 1 Peter 1:1.)

(2.) From the introductions to many of the prophecies: "Thus saith the Lord," "That which I have received of the Lord, I have also delivered unto you." (Exodus 5:1; 1 Corinthians 11:23.)

(3.) From the petitions, on the part of the ambassadors of God and of Christ, for Divine assistance, and from the promise of it which is given by God and Christ, such aid being necessary and sufficient to obtain authority for what was to be spoken. (Exodus 4:1; Acts 4:29, 30; Mark 16:17, 20.)

(4.) From the method used by God himself, who, when about to deliver his law, introduced it thus: "I am the Lord thy God!" And who, when in the act of establishing the authority of his Son, said, "This is my beloved Son, hear ye Him." (Exodus 20:1; Matthew 17:5.) This is acknowledged by the general consent of mankind. Minos, Numa, Lycurgus and Solon, were fully aware of it; for, to give some validity to their laws, they referred them to Gods or Goddesses, as the real authors.

4. When this authority is once known, it binds the consciences of all those to whom the discourse or the writing is addressed or directed, to accept of it in a becoming manner. But whoever they be that receive it as if delivered by God, that approve of it, publish, preach, interpret and expound it, that also distinguish and discriminate it from words or writings which are supposititious and adulterated; these persons add not a tittle of authority to the sayings or writings, because their entire authority, whether

364

contemplated separately or conjointly, is only that of mortal men; and things Divine neither need confirmation, nor indeed can receive it, from those which are human. But this whole employment of approving, preaching, explaining and discriminating, even when it is discharged by the Church Universal, is only an attestation by which she declares, that she holds and acknowledges these words or writings, and these alone, as Divine. (John 15:22, 24; 8:24:; Galatians 1:8, 9; Ephesians 2:20; Revelation 21:14; John 1:6, 7; 5:33-36; 1 Thessalonians 2:13.)

5. Therefore, not only false, but likewise implying a contradiction, foolish and blasphemous, are such expressions as the following, employed by Popish writers: "The Church is of greater antiquity than the Scriptures; and they are not authentic except by the authority of the Church." (ECCL Enchir. de Ecclesiastes) "All the authority which is now given to the Scriptures, is necessarily dependent on that of the Church." (PIGHIUS de Hierar. Eecles. lib. 2, c. 2.) "The Scriptures would possess no more validity than the Fables of Aesop, or any other kind of writing whatever, unless we believed the testimony of the Church." (HOSIUS de Author. Script. lib. 3.) But that "the Church is of greater antiquity than the Scriptures," is an argument which labors under a falsity in the antecedent and under a defective inference. For the Scriptures, both with regard to their significations and their expressions, are more ancient than the Church; and this former Church is bound to receive the latter sayings and writings of Isaiah, Jeremiah, etc., of Paul, Peter, etc., as soon as their Divine verity has been demonstrated by sufficient arguments according to the judgment of God. (Matthew 16:18; 1 Corinthians 3:9, 10.)

6. But by the very arguments by which the Scriptures are Divine, they are also [proved to be] Canonical, from the method and end of their composition, as containing the rule of our faith, charity, hope, and of the whole of our living. For they are given for doctrine, for reproof, for instruction, for correction, and for consolation; that is, that they may be the rule of truth and falsehood to our understanding, of good and evil to our affections, either to do and to omit, or to have and to want. (Deuteronomy 27:26; Psalms 119:105,106; Romans 10:8, 17; Matthew 22:37-40; 2 Timothy 3:16; Romans 15:4.) For as they are Divine because given by God, not because they are "received from men;" so they are canonical, and are so called in an active sense, because they prescribe a

365

Canon or rule, and not passively, because they are reckoned for a Canon, or because they are taken into the Canon. So far indeed is the Church from rendering them authentic or canonical, that no assemblage or congregation of men can come under the name of a Church, unless they account the Scriptures authentic and canonical with regard to the sum or substance of the Law and Gospel. (Galatians 6:16; 1 Timothy 6:3, 4; Romans 16:17; 10:8-10, 14-17.)

7. The Second Question is, How can a persuasion be wrought in men, that these Scriptures are Divine? For the application of this question some things must be premised, which may free the discussion from equivocations, and may render it more easy.

(1.) A distinction must be drawn between Scripture, (which, as a sign, consists of a word and of the writing of that word,) and the sense or meaning of Scripture; because it is not equally important which of the two is necessary to be known and believed, since it is Scripture on account of its meanings, and because there is a difference in the method of proof by which Divinity is ascribed to the writing itself and to its significations.

(2.) A distinction must likewise be drawn between the primary cause of Scripture, and the instrumental causes; lest it be thought, that the same necessity exists for believing some book of Scripture to have been written by this or that particular amanuensis, as there is for believing it to have proceeded from God.

(3.) The ratio of those meanings is dissimilar, since some of them are simply necessary to salvation, as containing the foundation and sum of religion; while others are connected with the former in no other way, than by a certain relation of explanation, proof, and amplification. (John 8:24; 5:39, 46, 36; 1 Corinthians 12:3. 2 Corinthians 2:4, 5; 3:7-9; Matthew 10:20; 2 Corinthians 3:11, 12; Philippians 3:15, 16; Colossians 2:16, 19.)

8. (4.) The persuasion of faith must be distinguished from the certainty of vision, lest a man, instead of seeking here for faith which is sufficiently powerful to prevail against temptations, should require certainty which is obnoxious to no temptation.

(5.) A difference must be made between implicit faith by which this Scripture without any understanding of its significations is believed to be

366

Divine, and explicit faith which consists of some knowledge of the meanings, particularly of those which are necessary. And this historical knowledge, which has only asfaleian mental security, [or human certainty, Luke 1:4,] comes to be distinguished from saving knowledge, which also contains wlhroforian full assurance and wepoiqhsin confidence, on which the conscience reposes. This distinction must be made, that a correct judgment may be formed of those arguments which are necessary and sufficient for producing each of these kinds of faith.

(6.) A difference must also be made between those arguments which are worthy of God, and those which human vanity may require. And such arguments must not here be demanded as cannot fail to persuade every one; since many persons denied all credence to Christ himself, though he bore testimony to his own doctrine by so many signs and wonders, virtues and distributions of the Holy Ghost.

(7.) The external light, derived from arguments which are employed to effect suasion, must be distinguished from the internal light of the Holy Spirit bearing his own testimony; lest that which properly belongs to the latter, as the seal and the earnest or pledge of our faith, should be ascribed to the strength of arguments and to the veracity of external testimonies. (1 Corinthians 13:9, 12; Genesis 15:6, 8, with Romans 4:19-21; Judges 6:36- 39; Hebrews 11:32, 33; John 3:2, 10; James 2:19; John 5:32-36; Matthew 13:2; Hebrews 6:11; 10:22; Ephesians 3:12; Matthew 12:38, 39; 16:1; Luke 16:30, 31; Matthew 27:42; John 12:37; Luke 24:27, 44, 45; 2 Corinthians 1:22; Ephesians 1:13, 14; John 4:42.)

9. (8.) A distinction must be drawn between

(i.) those who heard God or Christ speaking to them Himself, or addressing them through angels, prophets, or apostles, and who first received the sacred books; and

(ii.) those who, as their successors, have the Scriptures through their delivery. (Judges 2:7, 10; Hebrews 2:3; John 20:29.) For the former of these classes, miracles and the actual fulfillment of predictions, which occurred under their own observations, were capable of imparting credibility to the words and writing. But to the latter class, the narration, both of the doctrine, and of the arguments employed for its

367

confirmation, is proposed in the Scriptures, and must be strengthened by its own arguments. (Isaiah 44:7, 8; 1 Corinthians 14:22.)

(9.) A distinction may indeed be made between the truth of Scripture and its Divinity, that progress may be gradually made through a belief of the former to a belief in the latter. But these two can never be disparted; because, if the Scriptures be true, they are of necessity Divine. (John 4:39- 42; 1 Peter 1:21.)

(10.) Lastly. We must here reflect, that the secret things of God, and the doctrine of Christ in reference to its being from God, are revealed to little children, to the humble, to those who fear God, and to those who are desirous to do the will of the Father; (Matthew 11:25; James 4:6; Psalm 25:14; John 7:17; 1 Corinthians 1:20, 27;) and that, on the contrary, to the wise men of the world, to the proud, to those who reject the counsel of God against themselves and judge themselves unworthy of everlasting life, to foolish and perverse men, and to those who resist the Holy Ghost, the mystery of God and the Gospel of Christ are hidden and continue unrevealed; nay, to such persons they are a stumbling-block and foolishness, while they are in themselves the power and the wisdom of God. (Luke 7:30; Acts 13:46; 7:51; 2 Corinthians 4:3, 4; 1 Corinthians 1:23, 24.)

10. These remarks being premised, let us see how we are or can be persuaded into a belief that the Scriptures of the Old and of the New Testament are Divine, at least with regard to their essentials, that is, the sum or substance of the Law and Gospel, without faith in which, salvation can have no existence. Three things principally serve to produce this persuasion.

(i.) The external testimony of men.

(ii.) The arguments contained in the Scriptures themselves.

(iii.) And the internal witness of God. The first of these, by procuring, after the manner of men, esteem and reverence to the Scriptures, prepares [or makes a way for] faith which is resolved into the two latter that are truly Divine, and, through them, is fully completed.

368

11. In adverting to human testimony, we shall omit all enemies, also the Mahometans who have embraced the dregs of a religion which is compounded of a corruption of Judaism, Christianity and Paganism. But the testimony of those who acknowledge the Scriptures is twofold. That of the Jews, who testify concerning the doctrine and the books of the Old Testament; and that of Christians who bear witness to those of the whole body of Scripture.

(1.) Two circumstances add strength to the testimony of the Jews.

(i.) The constancy of their profession in the very depths of misery, when, by the mere denial of it, they might be made partakers of liberty and of worldly possessions.

(ii.) Their hatred of the Christian religion, which transcribes its own origin, increase, and establishment from a good part of the Scriptures of the Old Testament, and with so much confidence as to be prepared to stand and fall by their evidence and judgment alone. (Acts 26:22; 9, Peter 1:19, 20; Acts 17:11.)

(2.) The testimony of Christians. distinguished by the same mark of constancy, (Revelation 6:9; 12:11,) we will consider in three particulars:

(i.) That of the Church Universal, which, from her own foundation to the present age, having professed the Christian as a Divine religion, testifies that her religion is contained in these books, and that they have proceeded from God.

(ii.) That of each of the primitive Churches, which, being founded by the apostles, first received not only the whole of the Old Testament, but likewise the Epistles which were addressed either to them, to their pastors, or at least to men who were well known, and who delivered them by the same title to their successors and to other Churches. (Colossians 4:16.)

(iii.) That of the Representative Church, as it is called, consisting of pastors and teachers, who, possessing skill in languages and in Divine things, pronounce their judgment after having instituted an examination, and confirm it [by arguments] to the flocks that are severally committed to their care. (Ephesians 4:27.) On reviewing these

369

diviunes, we place the Roman Pontiff below the lowest parochial priest in the Romish Church who may be more learned than his holiness.

12. The arguments contained in the Scripture are four, and those of the utmost importance. The quality of its doctrines, the majesty of its style, the agreement of its parts, and the efficacy of its doctrine. Each of these, separately considered, possesses much influence; but, when viewed conjointly, they are capable of inducing every one to give credit to them, if he is not blinded by a spirit of obstinacy, and by an opinion preconceived through inveterate habits. The Quality of the Doctrine is proved to be Divine.

(1.) By the precepts delivered in these books, which exhibit three marks of Divinity.

(i.) The high excellence of the actions prescribed, in self-denial, and in the regulation of the whole life according to godliness. (Matthew 16:24, 25; Romans 8:12, 13.)

(ii.) The wonderful uncommonness of some actions, which amount to folly in the estimation of the natural man; and yet they are prescribed with a fearless confidence. Such as,

"Unless thou believest on Jesus, who is crucified and dead, thou shalt be condemned; if thou wilt believe on him, thou shalt be saved." (1 Corinthians 1:18, 24; 2:2, 14; John 8:24; Romans 10:9.)

(iii.) The manner in which they are required to be performed, that they be done from conscience and charity; if otherwise, they will be adjudged as hypocritical. (Deuteronomy 6:5; 1 Corinthians 13:1; James 4:12; Romans 8:5; 1 Peter 2:19.) In the first of these three is perceived a sanctity, in the second an omnipotence, and in the third an omniscience, each of which is purely Divine.

(2.) By the promises and threatenings, which afford two tokens of Divine worth or validity.

(i.) The manifest evidence, that they could have been delivered by no one except by God.

370

(ii.) Their excellent accommodation, which is such that these promises and threatenings cannot possibly prove influential upon the conscience of any man, except upon his who considers the precepts, to which they are subjoined, to be Divine.

(3.) The admirable attempering of the justice of God by which he loves righteousness and hates iniquity, and of his equity by which he administers all things, with his mercy in Christ our propitiation. In this, the glory of God shines forth with transcendent luster. (Romans 5:15.)

Three particulars in it are worthy of notice.

(i.) That, except through the intervention of a reconciler and mediator, God would not receive into favor the sinner, through love for whom as his own creature he is touched with mercy.

(ii.) That his own dearly beloved Son, begotten by Himself and discharging an office of perfect righteousness, God would not admit as a deprecator and intercessor, except when sprinkled with his own blood. (2 Corinthians 5:19; Ephesians 2:12, 16; Hebrews 8:5, 6; 9:7, 11, 12.)

(iii.) That he constituted Christ as a Savior only to those who repent and believe, having excluded the impenitent from all hope of pardon and salvation. (Hebrews 3:8, 19; 5:8, 9; Luke 24:26; Romans 8:29.)

(4.) A most signal and decisive proof, which serves to demonstrate the necessity and sufficiency of this doctrine, exists in this fact, that Jesus himself did not enter into his glory except through obedience and sufferings, that this was done for believers alone who were to be conformed to him, (Hebrews 10:21, 22; 4:14-16; John 17:2, 8,) and that, on being received into Heaven, He was constituted Governor over the house of God, the King of his people, and the dispenser of life eternal.

13. The Majesty of Their Style is proved.

(1.) By the attributes which the Author of the Scriptures claims for himself; the transcendent elevation of his nature, in his omniscience and omnipotence; (Isaiah 44:7, 8; 41:12, 25, 26; Psalm 1:1,) the excellence of his operations, which they claim for Him as the Creator and Governor of

371

all things; the preeminence of power, which they claim for Him as the King of kings and Lord of lords.

(2.) By the absence of all "respect of persons" which is not under the influence of favor and hatred, of hope and fear, and by which God declares himself to be the same towards all men, whatever station they may occupy, uttering his commands and prohibitions, his promises and threatenings, to monarchs, (Deuteronomy 18:15, 16; 1 Samuel 12:25,) as well as to the meanest among the people, to whole nations and to single individuals, and even to the rulers of darkness, the princes of this world, Satan and his angels, and thus to the whole universe of his creatures.

(3.) By the method which he employs in making a law and in giving it his sanction. It has no other introduction than, "I Jehovah am thy God;" no other conclusion than, "I Jehovah have spoken." "Be strong, for I am with thee; fear not, for I will deliver thee." Either He who speaks, truly claims these attributes for himself, and so his discourse is Divine, (Exodus 20:2; Joshua 1:9; Isaiah 43:5; Jeremiah 1:8; Deuteronomy 4:5,) or (let no blasphemy adhere to the expression,) it is of all foolish speeches the most foolish. Between these two extremes no medium exists. But in the whole of the Scriptures not a single tittle occurs, which will not remove from them by an invincible argument the charge of folly.

14. The Agreement Between Each And Every Part of The Scriptures, prove with sufficient evidence, their Divinity, because such an agreement of its several parts can be ascribed to nothing less than the Divine Spirit. It will be useful for the confirmation of this matter to consider

(1.) The immense space of time which was occupied in the inditing of it, from the age of Moses, down to that of St. John, to whom was vouchsafed the last authentic revelation. (Malachi 4:4; Jeremiah 28:8; John 5:46.)

(2.) The multitude of writers or amanuenses, and of books.

(3.) The great distance of the places in which the books were severally written, that tendered it impossible for the authors to confer together.

(4.) Lastly and principally, the institution of a comparison between the doctrine of Moses and that of the latter Prophets, as well as between that of the Old and that of the New Testament. The predictions of Moses

372

alone concerning the Messiah, the calling of the Gentiles, and the rejection of the Jews, when compared with the interpretations and with the addition of particular circumstances which are found in the Prophets and the Psalms, will prove that the perfect agreement which exists between the various writers is Divine. (Genesis 49:10; Deuteronomy 32:21; Daniel 9:25, 26; Malachi 1:10, 11; Psalm 2, 22, 110 132; Matthew 1, 2, 24, 27; Luke 1:55, 70; 24:27, 44.) To the Divinity of the agreement between the writings of the Old Testament and those of the New, abundant testimony will be afforded even solely by that sudden, unexpected and miraculously consentaneous accommodation and befitting aptitude of all the predictions respecting the Messiah, the gathering of the Gentiles to Him, the unbelief and rejection of the Jews, and lastly concerning the abrogation which was to be made of the ceremonial law, first by its being fulfilled, and afterwards by its forcible removal. Whether these predictions were foretold in words, or foreshown by types of things, persons, facts and events; their accommodation to the person, the advent, the state, the offices, and the times of Jesus of Nazareth, was consentaneous even to a miracle. (Psalm 118:22, 23; Matthew 21:42; Isaiah 65:1; Acts 11:18; Psalm 40:7, 8; Daniel 9:25, 26.) If the Old Testament alone, or only the New, were now extant, some doubts might be indulged concerning the Divinity of each. But their agreement together excludes all doubt respecting their Divinity, when both of them are thus completely in accordance, since it is impossible for such a perfect agreement to have been the fabrication of an angelic or of a human mind.

15. Lastly, the Divinity of Scripture is powerfully demonstrated by The Efficacy of Its Doctrine, which we place in two particulars. In the credit or belief which it has obtained in the world, and in the destruction of remaining religions and of the entire kingdom of Satan. Of this destruction two most signal tokens were afforded, in the silencing of the Heathen Oracles, and in the removal of Idols. (1 Timothy 3:15; Zechariah 13:2; Zephaniah 2:11; Acts 16:16, 17.) This efficacy is recommended,

(1.) By the peculiar genius of the doctrine, which, independently of the Divine power which accompanies and assists it, is calculated to repel every one from giving his assent to it, on account of the apparent absurdity in it, and the concupiscence of human passions which is abhorrent to it. For this is the manner in which it speaks:

373

"Unless thou dost believe in Jesus the Crucified, and art prepared to pour out thy life for him, thou shalt lose thy soul." (Isaiah 53:1; 2 Corinthians 1:2; 2 Timothy 3:12.)

(2.) By the persons through whom the doctrine was administered, and who, in the estimation of men, were few in number, mean in condition, and full of infirmities; while in God’s sight, they were possessed of invincible patience and mildness, which were so conspicuous in Him who was the Prince of all, that He asked some of his familiar disciples who were offended at his doctrine, "Will ye also go away?" (Luke 6:13; Matthew 4:18, 19; 2 Corinthians 4, 12:12; 2 Timothy 4:2; John 6, 67.)

(3.) By the multitude, the wisdom, the authority, and the power of the enemies who placed themselves in opposition to this doctrine. Also by their love for the religion of their own country, and their consequent hatred of this novel doctrine, and by the result of both these, in their infuriated and outrageous eagerness to extirpate the Christians and their doctrine. It was opposed by the Roman empire itself nearly three hundred years, during which the rest of the world lent their assistance. This continued opposition was excited by the Jews, nay by Satan himself, who had fixed his throne in that empire. (1 Corinthians 2:8; Acts 4:27; 9:2; Matthew 10:l 8-22; John 16:2; Ephesians 6:12; Revelation 2:10, 13.)

(4.) By the infinite multitude of men of every description, nation, age, sex and condition, who have believed this doctrine, and confirmed their belief by enduring intolerable torments even unto death. This cannot be ascribed, except through an ambitious insanity, either to ambition or to fury in such a multitude of persons of various descriptions. (Revelation 6:9-11.)

(5.) By the short time in which, like lightning, it pervaded a great part of the habitable world; so that Paul alone filled all the places between Jerusalem and Illyricum with the Gospel of Christ. (Colossians 1:6; Romans 15:19.)

16. These suasions are of themselves alone sufficient to produce an historical faith, but not that which is saving. To them, therefore, must be added the internal suasion of God by his Holy Spirit, which has its scope of operations,

374

(1.) In the illumination of the mind, that we may prove what is that good, and acceptable, and perfect will of God; that we may knew the things which are freely given to us of God, and that Jesus Christ is the wisdom and the power of God. (1 Corinthians 3:7; Ephesians 1:17, 18; Romans 12:9; 1 Corinthians 2:12; 1:24; 12:3.)

(2.) In inscribing the laws of God upon our hearts, which consists of the infusion of a desire and of strength for their performance. (Hebrews 8:10.)

(3.) In sealing the promises of God on our hearts; under which term, that by which we are sealed to the day of redemption is called a seal, and an earnest. (2 Corinthians 1:22; Ephesians 1:13,14.) In this manner he who inspired the sacred Scriptures into holy men of God, who constituted in the Church, Bishops, Apostles, Prophets, Evangelists, Pastors and Teachers, who put the word of reconciliation into their mouths, is the Author of that faith by which this doctrine is apprehended unto righteousness and eternal salvation. (Acts 20:28; Ephesians 4:11; 2 Corinthians 5:19; Romans 8:16.) Since his testimony is distinct from that of a man’s own spirit, and since it is said to be concerning those things which are necessary to salvation, and not concerning words, letters, or writing, the Papists act most perversely in confounding these testimonies, and in requiring through the witness of the Spirit [of God] the distinction between an apocryphal verse, and one that is canonical, though the former may in reality agree with the canonical Scriptures.

17. But, that we may comprise in few words the force of these three proofs, we declare, 1. concerning the force of human testimony which ascribes our Scriptures to God, that the author of no composition which ever was published or is now extant can be proved with such lucid evidence as the author of these Scriptures; and that the importance of all other compositions sinks far beneath the dignity of this, not only with regard to the multitude, the wisdom and the integrity of the witnesses, but likewise with regard to the uninterrupted evenness, the constancy and the duration of the testimony. The reason this is, that the religion contained in these Scriptures has been preached to immense numbers and varieties of people, and for a very long period; which circumstance, in itself, contains no small argument of Divinity. For it is most equitable, that religion, which alone is truly Divine, and which, without any respect of nations, it is

375

God’s will that men should receive, ought also to be preached generally to all mankind. (Matthew 28:19, 20; Mark 16:15; Romans 10:12-18.)

18. We assert, that the arguments which, contained in the Scriptures, prove the Divinity of the religion prescribed in them, are so full and perfect, that no arguments can be derived for the defense of any religion which are not comprehended in these, and in a more excellent degree. (2 Corinthians 4:2- 6.) They are indeed of such high value that the truth of the Christian religion is established by them as strongly, as it is possible by any other arguments to prove that there is any true religion at all, or that a true one is possible. So that to a man who is desirous of proving, that there is any religion which is true, or that such a religion is possible, no way is more compendious and easy than to do so by these arguments, in preference to any other which can be deduced from general notions. But the most wonderful of all is, that the very thing in the Christian religion which seems to be one of the greatest absurdity, affords the most certain proof of its Divinity, it being allowed to be a very great truth — that this religion has been introduced into the consciences of men by a mild suasion, and not by the power of the sword. (1 Corinthians 1:29-24:; 2 Corinthians 5:11; Luke 9:54, 55.) Of a similar tendency is the argument formerly used by St. Augustine: "If the Christian religion was established by the miracles which are related in the Scriptures, it is true; but if it was not, the greatest of all miracles is, that it has been able to obtain credit without miracles." For the internal suasion of Him who alone can work miracles, ought to stand in the place of miracles outwardly performed, and to be equally potent. (Revelation 2:17.) And thus the very narration, contained in these books, of the miracles which were performed in the early ages in proof of the doctrine, is now, through a most beautiful vicissitude of circumstances, proved to be true by the Divinity of the doctrine when subjected to examination.

19. Although the inward witness of the Holy Spirit is known to him alone to whom it is communicated, yet, since there is a mutual relation between the veracity of the Testifier, and the truth of the thing which is proved, an examination may be instituted respecting the testimony itself. This is so far from being injurious or displeasing to the Holy Ghost, that by this method His veracity is rendered in all possible directions more eminently conspicuous, as being the Author not only of the internal testimony and

376

the external word, but likewise of the significations concerning which he bears witness to both; on this account also, he has commanded us to "try the spirits whether they be of God," and has added a specimen of such a "trying." (1 John 4:1, 2.) It will therefore be as easy to confute the man who falsely boasts of having the internal testimony of the Holy Spirit, as to be able to destroy that religion to which he professes himself to be devoted. From this it is apparent, that the inward witness of the Spirit is calculated to impart assurance to him to whom it is communicated, but not to convince any other person. Wherefore those who reckon this among the causes why they account the Scriptures Divine, are foolishly said by the Papists to beg the question, since they never employ it themselves in convincing others.

377 DISPUTATION 2 ON THE SUFFICIENCY AND PERFECTION OF THE HOLY SCRIPTURES IN OPPOSITION TO TRADITIONS RESPONDENT: ABRAHAM VLIET

1. When we ascribe Perfection to the Scriptures of the Old and New Testament, we do not mean by that word, the perfection described by the Apostle in 1 Corinthians 13:10; for the latter is peculiar to the life to come, in which "God will be all in all." (1 Corinthians 15:28.) Neither do we understand by it a certain absolute quality which is equally dispersed through the whole body of Scripture and each of its parts, and which cannot be withdrawn from the Scriptures by any man who confesses that they have proceeded from God, their most perfect Author. (Psalm 19:7-9; Romans 7:12.) Nor do we mean such a perfection as may embrace all things generally and severally, of what description soever they are, which have at any time been inspired into "holy men," and published by them to the Church. (2 Timothy 3:16, 17.) But by this expression we understand a relative Perfection, which, for the sake of a particular purpose, agrees with the Scriptures as with an instrument, and according to which they perfectly comprehend all things that have been, are now, or ever will be necessary for the salvation of the Church.

2. We are compelled, both by the truth of the thing itself, of which we shall hereafter treat, and by a kind of necessity, to establish this perfection of Scripture: because, without this, we shall be forced, for the sake of obtaining entire salvation, to have recourse to other revelations of God, already made, or afterwards to be communicated; but our attempt will prove abortive, unless the Divinity of these additional revelations be established by indubitable arguments. Those [new] revelations which are said to have been already made, have never yet been demonstrated in this

378

manner; and it will be impossible to produce any such demonstrative evidence in support of those which, it is asserted, will afterwards occur.

3. But, that we may be able to establish this perfection of Scripture in a solid manner, and as if from the very foundation, we will take a brief view of the perfection of Divine revelations in general. For, by this means, we shall not only remove the error of those who entertain a different opinion, but shall also expose and shut up the source from which it is derived. We now use the expression, "Divine revelation," for the act of reveling, not for what is revealed; and we say, Divine revelation is internal, which, with the Scriptures themselves, we distinguish by the general term, "inspiration;" and that it is external by means of the enunciation or the inditing of the words spoken or revealed. Perfection, therefore, is withdrawn from the Scriptures, either in these revelations, or in those which preceded them, in the subjoined order and method.

4. (1.) The perfect inspiration given to the prophets and apostles, who are the administrators of the Scriptures, is denied; and the necessity and frequent occurrence of new revelations after those holy men, are openly asserted.

(2.) Even when this perfection is conceded, the possibility is denied of making a perfect enunciation of the inspired signification or sense by means of the outward word. The reason assigned is, that the ratio of those Divine meanings which are necessary to be known for the perfect consummation of our salvation, is diverse. For while some of them serve for the instruction of the ignorant and of babes in Christ, and for preparing their minds; others are useful for perfecting adults, and for imbuing and filling their minds with the plenary wisdom of the Spirit; and while the former class of Divine meanings [for the ignorant, etc.] may be made manifest and taught by the external word, the latter class can be offered to the minds [of adults,] and impressed upon them, only by the internal address of the Spirit.

(3.) When the perfect inspiration and enunciation of all the divine meanings have been granted, it is denied that the Scriptures perfectly contain whatever has been inspired and declared that is necessary to salvation; because, as it is alleged, it was not the intention of the Spirit who inspired

379

them, or of his amanuensis, to consign all those necessary things in writing to posterity.

5. Since these three negatives hold the following order and relation among themselves, when the first two, or when either of them is established, the third may likewise be granted, and when the third is destroyed, its predecessors may be removed, having effected the destruction of the third, we might seem to have given complete satisfaction, if we had not thought proper, according to our promise, to remove the causes of the error, and thus to cut off from the adversaries all occasion for complaining, that we had treated the controversy not according to its nature, but for the convenience of our own design and for the sake of Victoria. Wherefore to these three negatives we oppose affirmatively the following three most veritable enunciations:

(1.) All things which have been, are now, or till the consummation of all things, will be necessary to be known for the salvation of the Church, have been perfectly inspired and revealed to the prophets and apostles.

(2.) All things thus necessary have been administered and declared by the prophets and apostles, according to this inspiration, by the outward word, to the people who have been committed to them.

(3.) All things thus necessary are fully and perfectly comprehended in their books.

6. From this deduction it is apparent, that the acts of revelation are distinguished from the significations revealed, and yet that the matters or subjects and the significations agree with the different acts of revelation.

This distinction meets the objection of the Mystics, who insist that the internal illumination of the Holy Spirit is always necessary. This we concede with respect to the act of revelation, but not with respect to the subjects and new significations. The agreement between the subjects and meanings, and the acts of revelation, refutes the Papists, who affirm, that the Church was before the Scripture, because the inditing of the word which had been previously pronounced, was posterior to the Church." This, however, is not a necessary consequence, if the same meanings be comprehended in the written word and in that which was pronounced.

380

7. (1.) Commencing therefore with the proof of the first of our three affirmative propositions, (§ 5,) and, for the sake of brevity, laying aside the perfection of the revelation made under the Old Testament, we will proceed to shew, that all things necessary in the manner which we have described have been inspired into the apostles, and that no new inspiration has since their times been communicated, and that it will not be in the future. We prove this in the following manner:

(1.) By express passages of Scripture;

(2.) by arguments deduced from them. The first passage is,

"The Holy Ghost shall teach you all things, whatsoever I have said unto you." (John 14:26.)

From the former part of this passage we obtain the whole of our proposition: for he who "teaches all things" omits nothing that ought to be taught. The same proof is derived from the latter part of it, if it be evident that Christ told "all things" to his disciples, which is demonstrated by these his own words:

"All things which I have heard of my Father, I have made known unto you." (John 15:15.)

But he "who is in the bosom of the Father," has heard of all things which ought to be revealed.

"For I have given unto them the words which thou gavest me." (John 17:8.)

8. The second passage is, "The spirit of truth will guide you into all truth." (John 16:13.) The efficacy of this teaching will shine forth with more splendid evidence, if we suffer ourselves to be instructed by Christ in that truth through which, according to his prayer, not only the apostles, but likewise the whole Church to the end of the world, will be sanctified. (John 17:17-20.)

9. The third is, "But God will reveal it unto us by his Spirit," (1 Corinthians 2:10,) that is, the wisdom which is there specified. But that no one may suppose this wisdom to be partial and serving the Church only for a certain time, let him examine the attributes which are there assigned to

381

it. It is the wisdom which God pre-determined from all eternity, and foreordained "unto the glory" of the Church Universal, for this is meant by the word "our" in the phraseology of the apostles. (v. 7.) It is the wisdom which contains "the things that God hath prepared for ALL them who love him," and not for them only who lived in the apostolic age: (v. 9.) The wisdom which contains "the deep things of God," (v. 10,) all those "things that are freely given to us of God," as his Church, (v. 12,) and that are called, in another passage, (Ephesians 3:8,) "The unsearchable riches of Christ." It is that wisdom which is called

"the mind of the Lord, and the knowledge of which is said to be the knowledge of the mind of Christ." (1 Corinthians 2:16.)

It is the wisdom of which "those alone who are perfect and spiritual" are said to be capable, (5:6, 14, 15,) that it might not seem to be serviceable only for the preparatory instruction of the more ignorant sort, and of babes in Christ." [See § 4.] The passages already cited may suffice.

10. From among many others, let the following be received as the reasons: The First is taken from the joint consideration of the glorification of Christ, and the promise of the Holy Spirit, who was bestowed after the glorification of Christ, and who was poured forth by Him. (John 7:38, 39.) The most copious effusion of the Holy Spirit was deferred to the time when Christ should be glorified. After his glorification, it was necessary, that it should not be any longer delayed; for Christ, "being by the right hand of God exalted, and having received the promised Holy Spirit," (Acts 2:33,) and that "not by measure," (John 3:34, 35,) "he shed him forth" in such copious abundance, as it was possible for him to be poured out, and to be received by mankind. So that the event which had been predicted by the prophet Joel (2:28,) is said then to have come to pass. (Acts 2:16, 17.) This Spirit is the Spirit of the Father and of Christ alone; and he will plead the cause of no one except that of Christ, through the entire duration of the present life, as his Advocate against the world. (John 16:7, 8.) "he will not speak of himself" but from Christ; and he will "shew us those things which are Christ’s, and which He will receive from him. He will therefore glorify Christ." (13-15.) From these premises it follows, that no new inspiration, after that to the apostles, will be necessary to salvation; and that what is said about the distinct periods of the Father, of the Son, and

382

of the Holy Spirit, with regard to a revelation, is a pure invention of the human brain. By this argument, all new inspirations are refuted, with such soundness and so agreeably to the nature of the thing itself, that the doctrine which maintains the contrary cannot possibly defend itself without inventing another Christ and another Spirit; (which is a notable trait in the conduct of the great masters among the Mystics;) or it must at least substitute for Christ His vicar on earth, who, invested with plenary power, may administer the affairs of the church, as is the practice of the Papists.

11. The Second reason is taken from the office of the Apostles, for the discharge of which, because they were immediately called by Christ himself, they were undoubtedly furnished with sufficient gifts, and therefore with sufficient knowledge. But they were constituted "able ministers of the "New Testament;" (2 Corinthians 3:6,) to which as a Testament, nothing can be added; (Galatians 3:15;) and, as New, it will neither "wax old" nor be abrogated; (Hebrews 8:13;) after the apostles, therefore, no new inspiration will be given. They were also made ministers of the Spirit;" they were therefore instructed by inspiration in those meanings which agree with the most perfect Christians, and not with those only who are placed under the law and "the oldness of the letter." To them was also committed "the ministration of righteousness;" but this was the last of all, on account of being that which is immediately connected with life eternal, and which is likewise administered by righteousness. The apostles are also called "reapers," with regard to the prophets who were the sowers;" (John 4:38;) but this last service was to be performed in the field of the Lord. After the apostles, therefore, no new ministration has been given; and, on this account, no new inspiration.

12. The Third reason is drawn from the circumstance of the period at which this inspiration was communicated to the apostles, and which may be considered in two respects.

(1.) It was in the time of the Messiah, which is called the last," being truly the last time with regard to a revelation.

"And it shall come to pass in the last days, I will pour out of my Spirit upon all flesh." (Acts 2:17.)

383

"When the Messiah is come, he will tell us all things." (John 4:25.) "God hath in these last days spoken unto us by his Son." (Hebrews 1:2.)

To the same effect Christ is said to have been made, "manifest in these last times." (1 Peter 1:20.)

(2.) That was "the time appointed of the Father," in which "the heir" should be no longer "as a child, under a tutor;" (Galatians 4:1-5;) but, having arrived at full age, he might pass his life under the grace and guidance of the Holy Spirit; by whom, as "the Spirit of liberty," being illuminated, he might

"with open face behold as in a glass the glory of the Lord, and be transformed into the same image from glory to glory." (2 Corinthians 3:17, 18.)

After the apostles, therefore, no new inspiration, no greater perfection has been granted.

13. The Fourth reason will exhibit to us the glory and duration of the doctrine inspired and committed to the apostles. For it greatly excels in glory, as being "the gospel of the glory of Christ" (2 Corinthians 4:4,) who is the image of God, "the brightness of the glory, and the express character of the person, of the Father," (Hebrews 1:3.) and "in whom it pleased the Father that all fullness should dwell."(Colossians 1:19) indeed "all the fullness of the Godhead bodily." (2:9.) The law was not at all glorious, "by reason of this glory which excelled it." (2 Corinthians 3:10.) From these premises it will follow, by parity of reason, that, if the more excellent doctrine shall continue forever, no future doctrine "will have any glory by reason of this which excelleth in glory." Its duration also excludes all others: for it remains without being abolished, (2 Corinthians 3:11,)and will be preached in all the world till the end shall come," (Matthew 24:14;) and Christ promises to those who administer this doctrine, that he "will be with them always, even unto the end of the world." (28:20.)

14. We will distinctly prove the second proposition [§ 5,] thus separated into two members. First. Those things which serve for perfection, as well as those which serve for preparation, can be and really have been declared

384

by Christ and the apostles. Second. The apostles perfectly taught all things which are and will be necessary for the Church.

15. Let the subjoined arguments stand in proof of the First member of the proposition.

(1.) "The Son who is in the bosom of the Father," that is, who is admitted to the intimate knowledge of his secrets, "hath declared," by the outward word, "what He hath seen and heard" with the Father. (John 1:18; 3:32.) But it is impious to suppose, that these things relate only to preparation. Nay, "the things which the apostles saw and heard they have declared," that the Church "might have communion with the Father and the Son." But perfection is placed in this communion. (1 John 1:3.) The wisdom which the apostles received through revelation of the Spirit, who "searcheth the deep things of God," has been declared by them "in words which the same Holy Spirit teacheth." (1 Corinthians 2:18.) But this wisdom belongs to perfect and spiritual men, (1 Corinthians 2:6-15,) as we have already. seen. [§ 9.]

16. (3.) The word, through faith in which righteousness and eternal life are obtained, is not only preparative but likewise perfective. Of this kind is "the word of faith which the apostles preached;" and for this reason the gospel is called "the ministration of righteousness," "the word of salvation," and "the power of God unto salvation to every one that believeth." (Romans 10:8-10; 1 Corinthians 1:21; 2 Corinthians 3:9; Acts 13:26; Romans 1:16.)

(4.) The ministration of the Spirit and of the New Testament is opposed to that of Moses, which acted the part of a school master, yet "made nothing perfect" (Hebrews 7:19,) and to "the letter" of death and of the Old Testament. This ministration of the Spirit does not serve for preparation, but contains perfection; and this is the ministration which the apostles executed, and from which they are called ministers of the New Testament and of the Spirit, (2 Corinthians 6:7,) and are said to present every man perfect in Christ Jesus. (Colossians 1:8.)

(5.) That word which is called "the incorruptible seed, of which we are born again, and which endureth forever," (1 Peter 1:23-25,) is not merely

385

preparatory. And such is the word which through the gospel the apostles have declared.

17. Let the following arguments establish the Second member.

(1.) The whole counsel of God, which is to be "declared unto men," (Luke 7:30,) contains all things necessary to salvation. But Paul declared to the Ephesians "all the counsel of God." (Acts 20:27.) Therefore all things necessary to salvation were declared, etc.

(2.) The Corinthians are saved by the gospel which Paul preached, provided they retain it as they received it. (1 Corinthians 15:1, 2.) Therefore, all things necessary to salvation were preached to the Corinthians.

(3.) "Salvation at the first began to be spoken by Christ," and, after having been perfectly preached by him, "it was confirmed unto us by the apostles that heard him." (Hebrews 2:3.) Therefore the doctrine of the apostles perfectly contained all things which the necessary confirmation of the Church demanded.

18. And lest any one should utter this cavil, "The Apostles, we allow, taught all the things which were necessary at that time, but not all those which are sufficient for the edification of the body of Christ to the end of the world," let the following arguments likewise be added.

(4.) Whoever he be that "preaches any other gospel" than that which the apostles preached, and which the apostolic churches received, "he is accursed." (Galatians 1:7-9.) Therefore it is not lawful to add anything to the gospel preached by the apostles, to the end of the world. Indeed, he who makes an addition, "has perverted the gospel of Christ."

(5.) In Christ Jesus, or

"in the mystery of God, and of the Father, and of Christ, are hidden all the treasures of wisdom and knowledge." (Colossians 2:2 3.)

But Jesus Christ and this mystery were completely preached by the apostles. (1:25-28.)

386

"Jesus Christ has been made unto us of God, wisdom, righteousness, sanctification and redemption;" (1 Corinthians 1:30, 31;)

from which the apostle concludes, that true glorying consists in the knowledge of Christ alone. (Jeremiah 9:24.) Therefore the doctrine taught by the apostles contains whatever will, at any time to the end of the world, be necessary, useful and glorious to the church.

(6.) The Church Universal is "built upon the foundation of the apostles and prophets," (Ephesians 2:20, 21;) and the apostles are called "the foundations of the celestial Jerusalem," (Revelation 21:14,) which is the mother of us all." (Galatians 4:26.) Therefore, the apostles have declared all things which will be necessary for the whole church to the final consummation.

(7.)

"There is one body of Christ, the fullness of Him that filleth all in all; one Spirit, one hope of our calling, one Lord, one faith, one baptism, one bread, one God and Father of all, and Jesus Christ the same yesterday, to-day, and forever." (Ephesians 4:4-6; 1:23; 1 Corinthians 10:17; Hebrews 13:8.)

But the apostles perfectly preached this God, this Lord, this Spirit, this faith, hope, baptism and bread, and by their doctrine animate and vivify this whole body to the end of the world. (Colossians 1:24, 25.) Therefore the church ought "not to be carried about with divers and strange doctrines." (Hebrews 13:9.)

19. The last proposition remains to be discussed. It commends to us the perfection of the prophetical and apostolical Scriptures; and for establishing it we produce the following arguments.

(1.) This perfection is taught in the express testimonies of Scripture, which prohibit any addition to be made to those things which the Lord has commanded; and the same scriptures teach, in a manner the most convincing, that these testimonies must be understood concerning the written word. (Deuteronomy 4:2; 12, 28; 30:10-14; 28:58; Joshua 1:7, 8.) The apostle therefore requires, that "no one be wise above what is

387

written," (1 Corinthians 4:6;) and he who tells the Ephesians, "I have not shunned to declare unto you all the counsel of God," (Acts 20:27,) confesses, that "he said none other things than those which the prophets and Moses did say should come." (Acts 26:22.)

20. (2.) This perfection is also established by the very object and matter of the saving doctrine. This is done by various methods.

(i.) The entire matter of the saving doctrine consists of "the truth which is after godliness;" (Titus 1:1.) But the Scripture perfectly delivers this truth, for it is concerning God and Christ, and the manner in which He is to be known, acknowledged and worshipped. (1 Chronicles 28:9; John 17:3; 5:23.)

(ii.) The Scripture perfectly delivers the doctrine of faith, hope, and charity. But in those acts is contained whatsoever God requires of us. (1 John 5:13; Timothy 3:16; Romans 15:4; 1 Thessalonians 1:3; Titus 2:12, 13.)

(3.) They are called "the Scriptures of the Old and New Testament," because in them both these parts are completely comprehended. But nothing can be added to a Testament: nay, the testament of a prudent testator fully contains his last will, according to which he wishes the distribution of his property to be made, and his heirs to regulate their conduct. (2 Corinthians 3:6; Galatians 3:15; Jeremiah 31:31-34; 32:38-40; Galatians 4:1, 2.) But the whole of the saving doctrine consists of a description of the beneficence of God towards us, and of our duty towards God.

(4.) The division of all this saving doctrine into the LAW and the GOSPEL, as into parts which draw forth the amplitude of the whole, proves the same thing, since both of them are perfectly contained in the Scriptures. (Luke 16:16; Josh 1:8; Luke 1:1-4; Romans 1:2-6; Acts 26:22, 23.)

21. (3.) The same perfection is proved from the end and efficacy of the whole of the saving doctrine. If the Scriptures propose this entire end and perfectly accomplish it, there is no reason why we should call a doctrine, in what manner soever it may be proposed, more perfect than the Scriptures. But they entirely intend this end and efficaciously produce it. (Romans 10:4-10.)

388

"This is his commandment, that we should believe on the name of his Son Jesus Christ, and love one other." (1 John 3:23.)

"These things are written, that ye might believe that Jesus is the Christ," etc. (John 20:31.)

"These things have I written unto you, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God." (1 John 5:9-13.)

"On these two commandments hang all the law and the prophets." (Matthew 22:37-40.)

"Search the Scriptures; for in them ye think ye have eternal life." (John 5:39.)

The Scriptures prevent men from going down into the place of the damned; (Luke 16:27-30) and they prevent this sad consequence without the addition of any other doctrine whatsoever. For they render a man

"wise unto salvation through faith, and perfectly furnished unto all good works." (2 Timothy 3:15-17.)

22. (4.) This is also confirmed by the mode of speaking usually employed by holy men of God, and by the Scriptures themselves; according to which they indiscriminately use the term "Prophets" for the writings of the prophets, "the word of prophecy" for the prophetic Scriptures, and, on the contrary, "the Scriptures" for the prophets and for God himself; by which is signified that the word of God and of the prophets is completely one with the Scriptures; and that this word in its amplitude does not exceed the Scriptures with regard to those things which are necessary. Thus it is said, "King Agrippa, believest thou the prophets?." (Acts 26:27,) that is, the writings of the prophets. (Luke 16:29.) "We have a more sure word of prophecy," that is, the word which is comprehended in the writings of the prophets: for it is soon afterwards called "prophecy of Scripture." (2 Peter 1:19, 20.) "Beginning at Moses and all the prophets, he interpreted to them in all the Scriptures what they say concerning Himself." (Luke 24:27.) And, on the contrary, "The Scripture saith unto Pharaoh," (Romans 9:17,) that is, God said it by Moses. (Exodus 9:16.)

389

"The Scripture hath concluded all under sin." (Galatians 3:22.) "For God hath concluded them all in unbelief." (Romans 11:32.) "The Scripture, foreseeing that God, etc., preached before the Gospel unto Abraham." (Galatians 3:8; Genesis 12:2, 3.)

23. (5.) In the last place we add the following: No subject can be mentioned, by the sole knowledge or the worship of which the church ought to bedeck herself with increased honor and dignity, and which subject is not comprehended in the Holy Scriptures. Neither can any attribute be produced agreeing with any subject of this kind, which it is necessary for the church to know about that subject, or for her to perform to it, and which the Scriptures do not attribute to that subject: (John 5:39; Romans 1:3; Luke 24:27.) Whence it follows, that the Scripture contains all things necessary to be known for the salvation of the Church, and for the glory of God. The Papists indeed speak and write many things about Mary, the rest of the saints, and about the Roman Pontiff; but we affirm, that these are not objects either of any knowledge or worship which the church ought to bestow on them. And those things which the Papists attribute to them, are such as, according to the sure judgment of the scriptures, cannot be attributed to them without sacrilege and a perversion of the gospel of Christ.

24. We conclude, then, that all things which have been, are now, or to the final consummation will be necessary for the salvation of the church, have been of old perfectly inspired, declared and written; and that no other revelation or tradition, than those which have been inspired, declared and contained in the scriptures, is necessary to the salvation of the church. (2 Timothy 3:16; Matthew 4:3, 4; 22:29 Acts 18:28.) Indeed we assert, that whatsoever relates to the doctrine of truth is so perfectly comprehended in the scriptures, that all those things which are brought either directly or indirectly against this truth are capable of being refuted, in a manner the clearest and most satisfactory, from the Scriptures themselves alone. This asseveration we take with such solemnity and yet assurance of mind, that as soon as anything has been proved not to be contained in the scriptures, from this very circumstance we infer that thing not to be necessary to salvation; and whenever it is evident, that any sentiment cannot be refuted by the Scriptures, we judge from this that it is not heretical. When, therefore, the Papists sedulously attempt to destroy the whole perfection

390

of Scripture by specimens of articles, which they call necessary, but which are not proved from Scripture, and by those which they consider heretical but which are not confuted from Scripture the sole result of their endeavors is, that we cannot conclude with any certainty the former to be necessary and the latter heretical.

25. In the mean time we do not deny, that the apostles delivered to the churches some things which related to the external discipline, order and rites to be observed in them, and which have not been written, or at least are not comprehended in those of their books which we call "Canonical." (1 Corinthians 11:34:.) But those things do not concern the substance of saving doctrine; and are neither necessary to salvation, perpetual, immutable, nor universal, but accommodated to the existing state and circumstances of the church.

26. We likewise confess, that individual churches, or great numbers, or even all of them, if they can agree together in unity, may frame certain ritual Canons relative to their mutual order and decorum, (1 Corinthians 14:40,) and to the discharge of those functions which minister to edification; provided those rites be neither contrary to the written word, superstitious, nor difficult of observance in consequence of being numerous and burdensome. (Colossians 2:8; Acts 15:10, 28.) This proviso is needful to prevent those rites from being considered as a part of Divine worship, or from becoming prejudicial to the liberty of the church, whose equitable "power" in abrogating, changing, or amplifying them, is always subservient to "edification and not to destruction." (1 Corinthians 14:5, 26; 2 Corinthians 13:10.) In this sense we admit the distinction of Traditions into Written and Unwritten, Apostolical and Ecclesiastical; and we call those men "violators of order," (2 Thessalonians 3:6; 1 Corinthians 14:32, 33,) who oppose ecclesiastical canons that are constituted in this manner, or exclaim against them by their own private authority.

391 DISPUTATION 3 ON THE SUFFICIENCY AND PERFECTION OF THE HOLY SCRIPTURES IN OPPOSITION TO HUMAN TRADITIONS RESPONDENT: DE COIGNEE

Because the Papists contend for unwritten traditions, against the entire perfection of Scripture, as if it were for every thing sacred and dear to them. that they may be able to obtrude, on mankind, many dogmas, which, even by their own confession, are not comprised in the Scriptures, and to assume to themselves an irrefragible authority in the church; it seems, that we shall not spend our time unprofitably, if, in a few Theses, we discuss in the fear of God what ought to be maintained on the subject of Divine traditions and on the opinion of the Papists.

1. The word "Tradition," according to its derivation, signifies the act of delivering; but having been enlarged through usage to denote the object about which the act is occupied, it also signifies the doctrine itself that is delivered. We ascribe this epithet, in either or both of its senses, to a Divine acceptation, on account of its cause which is God, to distinguish it from that which is human. (1 Corinthians 2:12, 13.) And we say, "That is excellently Divine which is such at the same time in its act and in its object." We define it, Divine doctrine, manifested by a Divine act, with less excellence, by men; because, however Divine it is in its object, still it is human in the act of tradition. (2 Peter 1:21.) The apostle Paul had regard to this when he said,

"As a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon." (1 Corinthians 3:10.)

And St. Peter, when he said,

392

"if any man speak, let him speak as the oracles of God." (1 Peter 4:11.)

2. Divine tradition, both with respect to its object and to its act, is variously distributed. In regard to its object.

(1.) According to the actions which it requires to be performed to itself by men, we distinguish it into that which is of Faith, (1 John 5:13,) and to which we add hope, and into that which relates to morals. In the first, it is offered as an object to be believed, in the other as one to be performed. (Luke 24:27; Mark 1:15; Matthew 21:22, 23; 9:13.)

(2.) From the adjuncts of the act required, we call one act necessary to righteousness and salvation, while another is supplementary to that which is necessary. (Hebrews 9:10.)

(3.) From the duration of time, we call one perpetual and immutable, another temporary and subject to change according to the appointment of its author. (John 4:21-23.)

(4.) According to its extent, we call one universal, which binds all believers either those of all ages of the world, or those who exist at the same time; and another particular, which has reference to certain persons whether they be many or few, such as that which respects the legal ceremonies and the Levitical priesthood. (Romans 2,:26, 27.)

3. Tradition is distinguished, in regard to the act.

(1.) From its subject, into internal and external. An internal one is that which is made to the mind by the illumination and inspiration of the Holy Spirit. (Isaiah 59:21; with Ephesians 1:17-21.) To this we likewise refer that which is made to the internal senses, by sensible images formed in the inward receptacle of images. (1 Corinthians 2:10.) An external tradition is that which is made by means of signs presented to the external senses; among these the principal place is occupied by the word, in the delivery of which, two methods are employed, an enunciation made by oral speech and writing. (Romans 10:17; 1 Corinthians 1:28; 2 Thessalonians 2:13-14; Genesis 3:9-19; 12:1-3; Ezekiel 2:5; 5:1-3.

(2.) From its causes, into immediate and mediate. An immediate one is that which proceeds from God, without the intervention of man. Let

393

permission also be granted, to us, for the sake of greater convenience of doctrine, to reckon under immediate tradition that which is made by angels, lest we be compelled to introduce many mediate traditions subordinate to each other. A mediate act of tradition is that which is performed by God, as the chief author, through the hands of a man peculiarly sanctified for its execution.

(3.) According to its dignity and authority, it may be distributed into primary and secondary; so that the primary may be one, transacted indeed by man, but by a man so instructed and governed by the inspiration and direction of the Holy Spirit, (2 Samuel 23:2, 3,) that "it may not be he himself that speaks, but the Spirit of the Father that is in him;" (Matthew 10:20;) that he may not himself be the crier, but the voice of God crying;" not himself the Scribe, but the amanuensis of the Holy Spirit. (2 Timothy 3:16; 2 Peter 1:21.) The secondary is that which is indeed according to the appointment of God, but by the will of man who administers the act of tradition at his own option. (1 Peter 4:11.)

4. Internal tradition is always and absolutely necessary to the salvation of men. For in no way, except by a revelation and an inward sealing of the Holy Spirit, (2 Corinthians 1:20-22) can any man perceive, and by an assured faith apprehend the mind of God, however it may be manifested and confirmed by external signs. (1 Corinthians 2:10-16.) External tradition is necessary through the pleasure of the Divine will, whether we consider that will universally; for without it he can abundantly instruct the mind of man. (1 Corinthians 3,:7-10; 2 Corinthians 4:6.) Or whether we consider it according to special modes; for it is sometimes delivered by the pronunciation of lively sounds, and at other times by writing, and at times by both methods, according to his own good pleasure, and which of them soever he has seen proper to employ. (1 Corinthians 5:9; Exodus 24,:7; 2 Thessalonians 2:13, 14; Luke 16:27-31.) It is, from this very circumstance, necessary to men; and from it the inconclusiveness of this argument is apparent, "Because God formerly instructed his own church without the Scriptures by the words which he spoke himself, therefore, the Scriptures are now unnecessary."

5. Though all the doctrines delivered by God, either from his own lips or in writing, possess Divine authority; yet we may distinguish between them,

394

and may, according to certain respects, claim a greater authority for one than for another.

(1.) The efficient cause makes the principal difference. For whatever doctrine it wills more, [than any other,] it makes that doctrine be of greater authority. Thus it is said, "I will have mercy, and not sacrifice." (Matthew 9:13.)

(2.) The condition of him who administers the doctrine, obtains for it a greater or a less degree of authority. "For if the word spoken by angels, was steadfast," etc, how much more is the doctrine which is announced to us by the Son? (Hebrews 2:2-5.)

(3.) The object of the doctrine produces the same effect. For, according to it, some precepts are called "the weightier matters of the law," (Matthew 23:23,) while others are called "the least commandments" (Matthew 5:19;) and thus the precepts of the second table yield to those of the first. (Luke 14:26.) In this view the Apostle said, "This is a faithful saying, and worthy of all acceptation," in which expression let the emphatic word be observed, "that Christ Jesus came into the world to save sinners; of whom I am chief." (1 Timothy 1:15.)

(4.) The nearer and more leading tendency which any doctrine has to the end proposed by the whole, the greater prevalence and authority does it possess.

"If the ministration of death and of condemnation is glorious, how much more doth the ministration of life and righteousness exceed in glory!" (2 Corinthians 3:9.)

(5.) The very mode of delivery adds weight to the authority. For, lest that should escape which had before been delivered only in words, the author himself commits it to writing, and thus, when by a double act, it is entrusted to the memory of others, he points it out in a manner far more excellent, than if he had been content to recommend it solely by pronouncing it in words. (2 Peter 3:1, 2.) And here let the hypothesis be observed, in which it is presupposed that the matter had been delivered partly by speaking and by writing, and partly by speaking alone. The more frequent and solicitous recommendation of the written doctrine

395

serves to strengthen this argument. (Deuteronomy 17:19; 1 Timothy 4:13; 2 Peter 1:19.)

6. Having given this exposition of the subject, let us proceed with the controversy which we have with the Papists, and pass upon it a few brief animadversions. It seems to be comprehended in these three questions.

(1.) Is every doctrine already delivered, which has been, is now, or ever will be necessary to the salvation of the church? Does any thing of this kind yet remain to be delivered? And if it has been really delivered, when was that done?

(2.) In what are those doctrines contained which it is necessary for the church to believe and practice in order to be saved? Are they in the Scriptures alone; or partly in the Scriptures, and partly in unwritten traditions from their first author?

(3.) How can it be made evident with certainty to the consciences of believers, that any particular doctrine is Divine?

7. With regard to the First question, our opinion is, that all the doctrines necessary for the salvation of the Church Universal, have been already delivered, above fifteen hundred years ago; and that no tradition has been made of any new doctrine that is necessary for the salvation of believers, since the days of the apostles. We establish our opinion by the following arguments:

(1.) Because in Christ, and in his Gospel, "are hidden all the treasures of wisdom and knowledge." (Colossians 2:3.) But the apostles have perfectly announced Christ and his Gospel; (Acts 20:26, 27;) so that an anathema is pronounced on him who preaches any other gospel than that which the apostles have preached and the churches have received. (Galatians 1:8, 9.) But that man preaches another gospel, who adds any thing to it as being necessary to the salvation of believers.

(2.) Because the whole "church has been built upon the foundation of the apostles and prophets." (Ephesians 2:20; Revelation 21:14.) This is not true, if there be a doctrine necessary to the salvation of any church, which has not been revealed through the prophets and apostles.

396

(3.) Because the whole Catholic Church is one body, consisting of particular churches that possess the same nature and principles as the whole; and this Church is animated by one spirit, and led into all truth, and being called into one hope of the same inheritance, it has

"one Lord, one faith, one baptism, one God and Father of all" (Ephesians 4:4, 6,)

and sealed into "the communion of the same body and blood of the Lord," by a participation of one cup and bread. (1 Corinthians 10:16, 17.)

(4.) Because "Jesus Christ is the same yesterday, and to-day, and forever." Whence the apostle infers, that it is wrong for the Church to be "carried about with divers and strange doctrines." (Hebrews 13:8,-9.)

8. Though some of the Popish divines profess to assent to this truth, yet indications sufficiently manifest of their dissent from it are extant in their writings, especially in those of the Canonists. In the first place, the epithets of Universal Bishop, Supreme Pastor, Prime Head, Bridegroom, the Perfecter and Illuminator of the Catholic Church his Bride, which are ascribed to the Roman Pontiff, do not admit of this limitation of tradition. Then, the authority of governing, commanding and forbidding, of establishing and abrogating laws, of judging and condemning, and of loosing and binding, an immense and infinite authority, which is not merely attributed to him, but is actually assumed and exercised by him, excludes the same kind of circumscription. To which may be added the Decree, by which it is decided to be necessary for salvation, that every human creature be placed in subjection to the Roman Pontiff; and that, by which authentic authority is ascribed to the ancient Latin translation of the Scriptures. But, not to multiply instances, we hold it for a general argument of this dissension, that they dare not enter into an exact enumeration of unwritten traditions, and fix the number of them; they avoid this, that they may reserve to themselves the power of producing tradition in any controversy. Some of them, therefore, assert, that other doctrines are necessary according to the different states of the Church.

9. But we most willingly confess, that the tradition which we call secondary will continue in the Church to the end of the world; for by it the doctrines which have, through the prophets and apostles, been committed

397

to her, are by her, further dispensed to her children. For this reason, the Church is called "the pillar and ground of the truth," (1 Timothy 3:15,) but only secondarily after the apostles, who, on account of the primary tradition, are distinguished by the title of "pillars," (Galatians 2:9,) and "foundations," (Revelation 21:14,) before those epithets were bestowed on the church.

10. With regard to the Second question, [§ 6,] we say that the canonical Scriptures of the Old and New Testament perfectly contain all doctrines which are necessary to the salvation of believers and the glory of God.

This is manifest,

(1.) From express testimonies of Scripture, [see Disputation 2, Thesis 19,] forbidding any addition to be made to those things which have been commanded, and commanding that "no man be wise above what is written," (1 Corinthians 4:6,) though in the former of these, it is evident from the text that Moses is speaking about those precepts which were comprised in writing.

(2.) From the very substance of the doctrines; and this in various ways. The scriptures contain in a complete form the doctrine of the Law and of the Gospel; they also perfectly embrace the doctrine of faith, hope and charity. They deliver the full knowledge of God and of Christ, in which is placed life eternal. They are called, and truly so, "the Scriptures of the Old and New Testament;" but to a testament nothing ought to be added.

(3.) From the end at which they aim and which they attain.

"These things are written, that ye may believe; and that, believing, ye may have life." (John 20:31.)

"Search the Scriptures; for in them ye think ye have eternal life." (5:39.)

(4.) From their efficacy; because, without [the aid of] any other doctrine, they sufficiently hinder any man from going into the place of torment, (Luke 16:28, 29;) and they render

"the man of God wise unto salvation through faith, and thoroughly furnished unto all good works." (2. Timothy 3:15-17.)

398

(5.) From the manner of speech usually employed in the Scriptures, by which "the prophets" are understood to mean the writings of the prophets, "the prophets" and "the word of prophecy" signify the prophecies of Scripture. (2 Peter 1:19-21.) What God said and did is ascribed to the Scriptures: thus, For the Scriptures saith unto Pharaoh;" (Romans 9:17;) "the Scripture, foreseeing, etc., preached before the gospel unto Abraham;’ (Galatians 3:8;) "the Scripture hath concluded all under sin." (3:22.)

11. The Papists assert, on the contrary, that all things necessary to salvation are not contained in the Scriptures; but partly in the Scriptures, and partly in unwritten traditions. This their opinion they endeavor to establish, not only by the Scriptures themselves, but by the testimonies of Popes, Councils, and Fathers, nay, by certain examples which they produce of necessary doctrines which are not comprehended within the limits of Scripture. As we shall examine the strength of each of these arguments separately in the discussion which we have now commenced, we may remark by way of anticipation, that the passages of Scripture which they usually quote for this purpose, are either forcibly wrested from their correct signification, or do not determine the proposition; that the testimonies of Popes, Councils, and Fathers, being those of mere men, do not operate to our prejudice; that the instances which they adduce are either confirmed from the Scriptures, or are not necessary to salvation. This separation we consider of such necessity, that when it is once granted that they are necessary to salvation, it follows that they can and that they must be confirmed by the Scriptures; and when it is granted that they cannot be confirmed by the Scriptures, it follows that they are not necessary to salvation. So immovable and certain is this truth to our minds, that all doctrines necessary to salvation are contained in the Scriptures.

12. To the Third question, [§ 5,] we reply: As one Delivery of Divine doctrine is primary, and another secondary; so likewise one Attestation [witnessing] respecting the divinity of the doctrine is primary, while another is secondary. (John 5:36, 37; 1 John 5:7.) The Primary attestation is that of God himself, to whom it appertains properly, originally, and per se to bear witness to his own doctrine. But he employs a two-fold mode of bearing witness: one external, which is presented to the senses of those to whom the doctrine is proposed, (John 3:2; Hebrews 2:4; 1 Corinthians

399

1:6-8,) and is a preparative for creating faith in the doctrine, even when this doctrine is not understood. Another internal, which impresses on the mind a true understanding of the doctrine, and an undoubted approval of it, which is the necessary, proper and immediate cause of that faith which God requires to be given to his word, and which alone is saving. The Secondary attestation is that of the Church. For having been herself certified, by means of the primary attestation, (which is that of God,) of the divinity of this doctrine, she both gives her hand and seal as a witness that God is true, (John 3:33,) and she bears her testimony to the doctrine received from the God of truth. This testimony is pleasing to God, due to the doctrine, honorable to the church, and useful to men. (1 John 5:9; John 5:34-36.) But it is to be observed, that this testimony of the church is human and not Divine, and is less than the preceding, which is potent only in preparing the hearts, by a sort of reverence that it obtains for the doctrine, that the hearts so prepared may with sincerity, by the internal witnessing of God, yield their assent to it. (John 15:26, 27.) Under that part of the Primary testimony which is external, we comprise the testimony of prophets, apostles, evangelists, pastors, and teachers, who are "workers together with God," provided they have been immediately called [by God himself.] But we refer it to the Secondary testimony, if they have been called mediately by the church. The Papists, who ascribe less to the internal attestation, and more to that which is secondary, than what we have explained, are deservedly rejected by us.

13. Having explained these matters, we grant, that the apostles delivered to the churches some things relating to order, decency, and the rights to be observed in them, which they did not commit to writing, (1 Corinthians 11:34;) but those things do not concern the substance either of the Law or the Gospel, are not necessary to salvation, are neither immutable, perpetual, nor universal, but are accommodated to the existing condition of the church, and the circumstances in which she is placed. We further grant, that either single churches, or many by mutual consent, or that all churches provided they could so agree, may frame certain ritual canons for their good order and decency, and for such direction in those duties which must of necessity be performed in them, as may contribute to their present edification. (1 Corinthians 14:40.) But these conditions must be observed respecting them:

400

(1.) That these rites be not repugnant to the Written Word. (Colossians 2:18-23.)

(2.) That they neither have superstition intermixed with them, nor encourage it.

(3.) That they neither be accounted as divine worship, nor cast a snare upon consciences.

(4.) That they be neither more numerous, nor more burdensome in practice, than may render them easy of observance. (Acts 15:10, 28.)

(5.) That the church do not deprive herself of the liberty of changing, adding, or taking away, as she shall consider her present edification to require. Such rites as these being usefully established in a church, it is unlawful for any one, of his own private authority, to gainsay or attack them, unless he be ambitious of having his name emblazoned in the list of disorderly persons, and among the disturbers of the peace of church. (1 Corinthians 14:32, 33; 2 Thessalonians 3:6.)

401 DISPUTATION 4 ON THE NATURE OF GOD RESPONDENT: JAMES ARMINIUS — WHEN HE STOOD FOR HIS DEGREE OF D. D.

1. The very nature of things and the Scriptures of God, as well as the general consent of all wise men and nations, testify that a nature is correctly ascribed to God. (Galatians 4:8; 2 Peter 1:4; Aristot. De Repub. 1. 7, c. 1; Cicero De Nat. Deor.)

2. This nature cannot be known a priori: for it is the first of all things, and was alone, for infinite ages, before all things. It is adequately known only by God, and God by it; because God is the same as it is. It is in some slight measure known by us, but in a degree infinitely below what it is [in] itself; because we are from it by an external emanation. (Isaiah 44:6; Revelation 1:8; 1 Corinthians 2:11; 1 Timothy 6:16; 1 Corinthians 13:9.)

3. But this nature is known by us, either immediately through the unclouded vision of it as it is. This is called "face to face," (1 Corinthians 13:12,) and is peculiar to the blessed in heaven: (1 John 3:2.) Or mediately through analogical images and signs, which are not only the external acts of God and his works through them, (Psalm 19:1-8; Romans 1:20,) but likewise his word, (Romans 10:14-17,) which, in that part in which it proposes Christ, "who is the Image of the Invisible God," (Colossians 1:15,) as "the brightness of his glory, and the express image of his person," (Hebrews 1:3,) gives such a further increase to our knowledge, that "we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory." (2 Corinthians 3:18.) This is called "through a glass in an enigma," or "darkly," and applies exclusively to travelers and pilgrims who "are absent from the Lord." (2 Corinthians 5:6; Exodus 33:20.)

4. But there are two modes of this second perception from the works and the word of God. The First is that of Affirmation, (which is also styled by

402

Thomas Aquinas, "the mode of Causality and by the habitude of the principle,") according to which the simple perfections which are in the creatures, as being the productions of God, are attributed analogically to God according to some similitude. (Psalm 94:9, 10; Matthew 7:11; Isaiah 49:15.) The Second is that of Negation or Removal, according to which the relative perfections and all the imperfections which appertain to the creatures, as having been produced out of nothing, are removed from God. (Isaiah 4:8, 9; 1 Corinthians 1:25.) To the mode of Affirmation, (because it is through the habitude of the cause and principle, to the excellence of which no effect ever rises,) that of Pre-eminence must be added, according to which the perfections that are predicated of the creatures are understood [to be] infinitely more perfect in God. (Isaiah 40:15, 17, 22, 25.) Though this mode be affirmative and positive in itself, (for as the nature of God necessarily exists, so it is necessarily known,) in positively and not in negation; yet it cannot be enunciated or expressed by us, except through a Negation of those modes according to which the creatures are partakers of their own perfections, or the perfections in creatures are circumscribed. Those modes, being added to the perfections of the creatures, produce this effect, that those which, considered without them, were simple perfections, are relative perfections, and by that very circumstance are to be removed from God. Hence it appears, that the mode of Pre-eminence does not differ in species from the mode of Affirmation and Negation.

5. Besides, in the entire nature of things and in the Scriptures themselves, only two substances are found, in which is contained every perfection of things. They are Essence and Life, the former of them constituting the perfection of all existing creatures; the latter, that of only some them, and those the most perfect. (Genesis 1; Psalm 104:29, 148; Acts 17:28.) Beyond these two the human mind cannot possibly comprehend any substance, indeed, it cannot raise its conceptions to any other: for it is itself circumscribed within the limits of created nature, of which it forms a part; it is therefore incapable of passing beyond the circle which encloses the whole. (Revelation 1:8; 4:8; Daniel 6:46.) Wherefore in the nature of God himself, only these two causes of motion, Essence and Life, can become objects of our consideration.

403

LET THE FOLLOWING BE OUR PROBLEMS

Have a corporeal Essence, and a vegetative and sensitive Life, any analogy to the Essence and Life of God, though such analogy be less than a spiritual Essence and an intellectual Life? If they have this analogy, how are body and senses removed simply from God?

If they have not this analogy, how has God been able to produce this kind of Essence and Life?

6. But in God both these are to be considered in the mode of Pre-eminence, that is, in excellence far surpassing the Essence and Life of all the creatures. (Psalm 102:27; 1 Timothy 6:16.)

THE ESSENCE OF GOD

7. The Essence of God is that by which God exists; or it is the first cause of motion of the Divine Nature by which God is understood to exist.

8. Because every Essence, which is either in the superior or in the inferior nature of things, is distributed into spiritual and corporeal, (Colossians 1:16;) of which, the former notes simply perfection, the latter a defection or defect from this perfection. On this account we separate corporeal Essence from God according to the mode of removal, and at the same time all those things which belong to a corporeal Essence as such, whether it be simple or compound — such as magnitude, figure, place, or parts, whether sensible or imaginable. Whence also He cannot be perceived by the corporeal senses, either by those which are external or by the internal, since he is invisible, intactable, and incapable of being represented. (Deuteronomy 4:14; 1 Kings 8:1 Luke 24:39; John 4:24:; 1 Timothy 1:17.)

But we ascribe to Him a spiritual Essence, and that in the mode of preeminence, as "the Father of Spirits." (Hebrews 12:9.) Therefore,

(1.) We reject the dogma of the Anthropo-morphites, [those who maintained that "the uncorruptable God" had a form or body "like to corruptible man,"] and the intolerable custom of the Papists, which they constantly practice, in fashioning a [supposed] likeness of God’s Essence. (Deuteronomy 4:15, 16; Romans 1:23; Isaiah 40:18; Acts 17:29.)

404

(2.) When bodily members are attributed in the Scriptures to God, that is done on account of the simplicity of those effects, which the creatures themselves usually produce only by the aid and operation of those members.

9. As we ought to enunciate negatively the mode by which the Essence of God pre-eminetly both is and is spiritual, above the excellence of all Essences, even of those which are spiritual; so this may be done first and immediately in a single phrase, "he is, anarcov kai anaitiov without beginning and without cause either external or internal." (Isaiah 43:10; 44:8, 24:; 46:9; Revelation 1:8; Romans 11:35, 36; 1 Corinthians 8:4-6; Romans 9:5.) For since there cannot be any advancement in infinitum, (for if there could, there would be no Essence, no Knowledge,) there must be one Essence, above and before which no other can exist: but such an Essence must that of God be; for, to whatsoever this Essence may be attributed, it will by that very act of ascription be God himself.

10. Because the Essence of God is devoid of all cause, from this circumstance arise, in the first place, Simplicity and Infinity of Being in the Essence of God.

11. Simplicity is a preeminent mode of the Essence of God, by which he is void of all composition, and of component parts whether they belong to the senses or to the understanding. He is without composition, because without external cause; and He is without component parts, because without internal cause. (Romans 11:35, 36; Hebrews 2,:10; Isaiah 40:12, 22.) The Essence of God, therefore, neither consists of material, integral and quantitive parts, of matter and form, of kind and difference, of subject and accident, nor of form and the thing formed, (for it is to itself a form, existing by itself and its own individuality,) neither hypothetically and through nature, through capability and actuality, nor through essence and being. Hence God is his own Essence and his own Being, and is the same in that which is, and that by which it is. He is all eye, ear, hand and foot, because he entirely sees, hears, works, and is in every place. (Psalm 139:8- 12.) THEREFORE,

Whatever is absolutely predicated about God, it is understood essentially and not accidentally; and those things, (whether many or diverse,) which are predicated concerning God, are, in God, not many but one: (James

405

1:17.) It is only in our mode of considering them, which is a compound mode, that they are distinguished as being many and diverse; though this may, not inappropriately, be said, because they are likewise distinguished by a formal reason.

12. Infinity of Being is a preeminent mode of the Essence of God, by which it is devoid of all limitation and boundary, (Psalm 145:3; Isaiah 43:10,) whether from something above it or below it, from something before it or after it. It is not bounded by anything above it, because it has received its being from no one. Nor by anything below it, because the form, which is itself, is not limited to the capacity of any matter whatsoever that may be its recipient. Neither by any thing before it, because it is from nothing efficient: nor after it, because it does not exist for the sake of another end. But, His Essence is terminated inwardly by its own property, according to which it is what it is and nothing else. Yet by this no limits are prescribed to its Infinity; for by the very circumstance, that it is its own being, subsisting through itself, neither received from another nor in another, it is distinguished, from all others, and others are removed from it. (Isaiah 44:9; Romans 11:36; Proverbs 16:4.) THEREFORE, Whatsoever is predicated absolutely about God, is predicated concerning Him immediately, primarily, and without [respect to] cause.

13. From the Simplicity and Infinity of the Divine sense, arise Infinity with regard to time, which is called "Eternity;" and with regard to place, which is called "Immensity;" Impassability, Immutability, and Incorruptibility.

14. Eternity is a pre-eminent mode of the Essence of God, by which it is devoid of time with regard to the term or limits of beginning and end, because it is of infinite being; it is also devoid of time with regard to the succession of former and latter, of past and future, because it is of simple being, which is never in capability, but always in act, (Genesis 21:33; Psalm 90:9; Isaiah 44:6; 2 Timothy 1:9.) According to this mode, therefore, the Being of God is always the universal, the whole, the plentitude of his essence, closely, fixedly, and at every instant present with it, resembling a moment which is also devoid of intelligible parts, and never flows onward progressively, but always continues within itself. It will be lawful, therefore, for us, with Boetius, to define Eternity in the

406

following manner, after changing, by his good leave, the word Life into that of Essence: "It is an interminable, entire and at the same time, a perfect possession of Essence. But it seems that I may by some sort of right require this change to be made, because Essence comes to be considered in the first moving cause of the Divine Nature, before Life; and because Eternity does not belong to Essence through Life, but to Life through Essence. THEREFORE,

Whatsoever things are predicated absolutely concerning God, they belong to Him from all eternity and all together. It is certain that those things which do not from all eternity belong to Him, are predicated about Him not absolutely, but in reference to the creatures, such as, "He is the Creator, the Lord, the Judge of all men."

15. Immensity is a pre-eminent mode of the Essence of God, by which it is void of place according to space and limits: being co-extended space,