CHAP. IV. The Judgment of the Lutherans and Cal∣vinians in these Five Points, with some Objections made against the Conclusions of the Councel of Dort.
I. No Difference in Five Points betwixt the Lutherans and the Church of Rome, as is acknowledged by the Papists themselves. II. The Judgment of the Lutheran Churches in the sayd 5 Points, delivered in the famous Confession of Au∣sperge. III. The distribution of the Quarrel betwixt the Franciscans, Melancthonians, and Arminians, on the one side, the Dominicans, Rigid Lutherans, and Sublapsarian Calvinists on the other; the middle way of Catarinus par∣alleled by that of Bishop Overal. IV. The Doctrine of Predestination as layd down by Calvin, of what ill Conse∣quence in it self, and how odious to the Lutheran Doctors. V. Opposed by Sebastian Castellio in Geneva it self, but pro∣pagated in most Churches of Calvins Plat-form, and after∣wards polished by Perkins, a Divine of England, and in him censured and confuted by Jacob Van Harmine, a Belgick Writer. VI. A brief view of the Doctrine of the Sublapsa∣rians, and the odious Consequences of it. VII. The Judg∣ment of the Sublapsarians▪ in the sayd Five Points, collected and presented at the Conference at the Hague, Ann. 1610. VIII. The Doctrine of the Synodists in the sayd Points. IX. Affirmed to be repugnant to the holy Scripture, as also to the Purity, Mercy, Justice, and Sincerity of Almighty God. X. And the subversion of the Ministry, and all Acts of Piety, illustrated by the example of Tiberius Caesar, and the Lantgrave of Thurin.
I. SUCH being the Doctrines of this Councel in the Points disputed; we need not take much pains in look∣ing Page 31 after the Judgment of the Lutheran Churches, which comes so neer to that of the Church of Rome, as to be reckoned* for the same. For in the History of the Councel, it is sayd expresly, as before is noted, that in the Books of Luther, in the Augustan Confession, and in Apologies and Colloquies, there was nothing found (as to the Doctrine of Predestination) which deserved to be censured. And therefore they were fain to have recourse unto the Writings of the Zuinglian Party, (among which, Calvin and his followers were to be accoun∣ted) to find out matter to proceed upon in their Fulminations: And in particular it is sayd by Andreas Vega, one of the stiffest and most learned men amongst the whole pack of the Fran∣ciscans, when the Points about Free-will * were in agitation, that between themselves and the Protestants there was no difference of opinion, as to that particular. How neer they came to one another in the other Points, may easily be found in the Debates and Conferences before layd down, compared with the Judgment of the Lutheran Doctors, not only in their pri∣vate Writings, but their publick Colloquies. But then we are to understand, that this Agreement of the Lutheran Doctors expressed in their private Writings and their publick Colloquies, and especially the solemn Confession at Ausperge, relates to that interpretation of the Decrees and Canons of the Triden∣tine Councel, which is made by the Jesuits and Franciscans, and not unto the Gloss or Exposition which is made thereof by the Preaching and Dominican Fryers.
II. But not to leave so great a matter to a Logical Inference, I shall lay down the Doctrine of the Lutheran Churches in the sayd Five Points, extracted faithfully out of the Augustan Confession, with the Addition of one Clause only to the first Article (the Makers of the Confession declining purposely the point of Predestination) out of the Writings of Melan∣cthon, and other learned men of the same perswasion. Now the Doctrine of the sayd Churches so delivered is this that fol∣loweth, Viz.
1. Of Divine Predestination.
After the miserable fall of Adam, all men which were to* be begotten, according to the common course of Nature, were involved in the guilt of Original sin, by which they are obnoxious to the wrath of God, and everlasting damnation: In which Estate they had remained, but that God, beholding all man-kinde in this wretched condition, was pleased to make a general conditional Decree of Predestination, under* the condition of Faith and Perseverance; And a special abso∣lute Decree of electing those to life, who he fore-saw would believe, and persevere under the means and aides of Grace, Faith and Perseverance: and a special absolute Decree of con∣demning them whom he fore-saw to abide impenitent in their sins.
2. Of the Merit and Efficacy of Christs Death.
The Son of God, who is the Word, assumed our humane* Nature in the Womb of the Virgin, and being very God and very Man, he truly Suffered, was Crucified, Dead, and Buried, to reconcile his Father to us, and to be the Sacrifice not only for Original sin, but also for all the Actual sins of men.
A great part of S. Pauls Epistle to the Hebrews is spent in the* proving of this Point, that only the Sacrifice or Oblation made by Christ, procured for others Reconciliation and Re∣mission of sins, inculcating that the Livitical Sacrifices were year by year to be reiterated, and renewed, because they could not take away sins, but that satisfaction once for all was made by the Sacrifice of Christ for the sins of all men.
3. Of Mans Will in the state of depraved Nature.
The Will of man retains a freedom in Actions of Civil Ju∣stice, and making Election of such things as are under the same* pretension of natural Reason, but hath no power without the speciall Assistance of the Holy Ghost to attain unto spiritual Page 33 Righteousness, according to the saying of the Apostle; That the natural man perceiveth not the things which are of the spirit of God. And that of Christ our Saviour, without me you can do nothing. And therefore the Pelagians are to be condemned, who teach that man is able by the meer strength of Nature, not only to love God above all things, but also to fulfil the Law, according to the substance of the Acts thereof.
4. Of Conversion, and the manner of it.
The Righteousness which is effected in us by the oppera∣tion* and assistance of the Holy Ghost, which we receive by yeilding our assent to the word of God: according to that of S. Augustine, in the third Book of his Hypognosticks, in which he grants a freedom of the Will to all which have the use of Reason, not that they are thereby able either to begin or go through with any thing in the things of God, without Gods assistance, but only in the Affairs of this present life whether good or evil.
5. Of falling after Grace received.
Remission of sins is not to be denied in such who after Bap∣tism* fall into sins, at what time soever they were converted; and the Church is bound to confer the benefit of Absolution upon all such as return unto it by Repentance. And therefore as we condemn the Novatian Hereticks, refusing the benefit of ab∣solution unto those, who having after Baptism lashed into sin, gave publick Signs of their Repentance: so we condemn the Anabaptists, who teach, that a man once justified can by no means lose the Holy Ghost, as also those who think that men may have so great a measure of perfection in this present life, that they cannot fall again into sin.
Such is the Doctrine of the Lutheran Churches agreed on in the famous Augustan Confession, so called, because presented and avowed at the Diet of Auspurge. (Augusta vindelicorum the Latines call it) 1530. confirm'd after many struglings on the one side, and oppositions on the other, by Charles the fifth, Page 34 in a general Assembly of the Estates of the Empire holden at Passaw, Ann. 1552. and afterwards more fully in another Dyet held at Auspurge, Ann. 1555. A Confession generally enter∣tained not only in the whole Kingdoms of Denmark, Nor∣way, and Sweden, but also in the Dukedom of Prussia, and some parts of Poland, and all the Protestant Churches of the High Germany: neither the rigid Lutherans, nor the Calvinians them∣selves, being otherwise tolerated in the Empire, than as they shrowd themselves under the Patronage, and shelter of this Confession. For besides the first breach betwixt Luther and Zuinglius, which hapned at the beginning of the Reforma∣tion, there afterwards grew a sub-division, betwixt the Luthe∣rans themselves, occasioned by Flacius Illyricus, and his Asso∣ciates; who having separated themselves from Melancthon and the rest of the Divines of Wittenberge, and made them∣selves the Head of the rigid Lutherans, did gladly entertain those Doctrines, in which they were sure to finde as good Assistance, as the Dominicans and their party could afford unto them. The wisdom and success of which Councel be∣ing observed by those of the Zuinglian or Calvinian Faction, they gladly put in for a share, being not meanly well appro∣ved, that though their Doctrines were condemned by the Councel of Trent, yet they found Countenance (especially in the Sublapsarian way) not only from the whole Sect of the Dominicans, but the rigid Lutherans: And that the Scales might be kept even between the Parties, there started ou• another Faction amongst the Calvinists themselves, who sym∣bolized with the Melancthonians, or moderate Lutherans, as they did with the Jesuit and Franciscan Fryers. For the A∣betting of which their Quarrel, this last side calling to their Ayde all the Ancient Fathers, both Greek and Latine, who lived before the time of S. Augustine, the others relying wholly on his single Judgment, not alwayes constant to him∣self, nor very well seconded by Prosper, no• any other of great Note in the times succeeding. Finally that Catarinus may not go alone in his middleway, I will follow him with one of his own Order (for he was afterwards made Bishop of Mi•ori in Italy) that is to say, the right learned Doctor Page 35 Overall, publick Professor of Divinity in Cambridge, Dean of S. Pauls, and successively Bishop of Lichfield, and Nor∣wich, whose Judgment in a middle way, and though not the same that Catarinus went, the Reader may finde in Mr. Play∣ferts notable Piece, intituled, Apello Evangelium: to which I refer him at the present, as being not within the compass of my present Design, which carries me to such Disputes as have been raised between the Calvinians and their Opposites in these parts of the world, since the conclusion and determi∣nation of the Councel of Trent.
IV. And for the better carrying on of my Design, I must go back again to Calvin, whom I left under a suspition, of making God to be the Author of sin; from which though ma∣ny have took much pains (none more then industrious Doctor Feild) to absolve and free him; yet by his Doctrine of Pre∣destination, he hath layd such grounds as have involved his Followers in the same guilt also. For not content to travel a known and beaten way, he must needs finde out a way by himself, which neither the Dominicans nor any other of the Followers of S. Augustine's Rigors had found out before, in making God to lay on Adam an unavoidable necessity of fal∣ling into sin and misery, that so he might have opportunity to manifest his Mercy in the electing of some few of his Poste∣rity, and his Justice in the absolute rejecting of all the rest. In which as he can finde no Countenance from any of the An∣cient Writers, so he pretendeth not to any ground for it in the holy Scriptures. For whereas some objected on Gods be∣half, De certis verbis non extare, That the Decree of Adams Fall, and consequently the involving of his whole Posterity in sin and misery, had no foundation in the express words of Holy Writ, a he makes no other Answer to it then a quasi vero, as if (saith he) God made and created man, the most ex∣act Piece of his Heavenly Workmanship, without determining of his end. And on this Point he was so resolutely bent, that nothing but an absolute Decree for Adams Fall, seconded by the like, for the involving of all his Race in the same Perdi∣tion, would either serve his turn, or preserve his Credit. For Page 36 whereas others had objected on Gods behalf, that no such un∣avoidable necessity was layd upon man-kinde by the will of God; but rather that he was Created by God unto such a pe∣rishing estate, because he foresaw to what his own perversness at the last would bring him: He answereth that this Objection proves nothing at all, or at least nothing to the purpose, which sayd, he tels us further out of Valla, though otherwise not much versed (as he there affirmeth) in the holy Scri∣ptures,*
V. But howsoever having so great a Founder as Calvin was, it came to be generally entertained in all the Churches of his Plat-form, strongly opposed by Sebastian Castellino in Geneva Page 37 it self; but the poor man so despightfully handled both by him and Beza (who followed him in all, and went beyond him in some of his Devises) that they never left pursuing him with Complaints and Clamours, till they had first cast him out of the City, and at the last brought him to his Grave. The terrour of which example, and the great name which Calvin had attained unto not only by his diligent Preaching, but also by his laborious Writings in the eye of the World: As it confirmed his power at home, so did it make his Doctrines the more acceptable and esteemed abroad. More generally diffused, and more pertinaciously adhered unto in all those Churches, which either had received the Genevian Discipline, or whose Divines did most industriously labour to advance the same. By means whereof it came to pass (as one well obser∣veth)
VI. In the mean time, let us behold the Doctrine of the Supralapsarians, first broacht by Calvin, maintained by almost all his Followers, and at last polished and lickt over by the sayd Mr. Perkings, as it was charged upon the Contra Remon∣strants in the Conference at the Hague, Anno 1610. in these following words, Viz.
VII. But this extremity being every day found the more in∣defensible, by how much it had been more narrowly sifted and inquired into: the more moderate and sober sort of the Calvinians forsaking the Colours of their first Leaders, be∣took themselves into the Camp of the rigid Lutherans, and rather chose to joyn with the Dominican Fryers, then to stand any longer to the dictates of their Master Calvin. These pas∣sing by the name of Sublapsarians, have given us such an or∣der of Predestination as must and doth presuppose a Fall, and findes all man-kind generally in the Mass of Perdition. The substance of whose doctrine both in this and the other Articles were thus drawn up by the Remonstrants in the Conference at the Hague before remembred.
Page 401. That God Almighty, willing from eternity, with him∣self to make a decree concerning the Election of some cer∣tain men, but the rejection of others; considered man-kinde not only as created, but also as faln and corrupted in Adam, and Eve, our first Parents, and thereby the deserving the Curse: And that he decreed out of the fall and damnation, to deliver and save some certain ones of his Grace, to declare his Mer∣cy; But to leave others (both young and old, yea truly, even certain Infants of men in Covenant, and those Infants bapti∣zed, and dying in their Infancy) by his just Judgment in the Curse, to declare his Justice: and that without all considera∣tion of Repentance and Faith in the former, or of Impeni∣tence or unbelief in the latter. For the execution of which decree, God useth also such means, whereby the Elect are necessarily and unavoidably saved; but Reprobates necessari∣ly and unavoidably perish.
2. And therefore that Jesus Christ the Saviour of the World died, not for all men, but for those only who are elected ei∣ther after the former or this latter manner, he being the mean and ordained Mediator, to save those only, and not a man besides.
3. Consequently that the Spirit of God and of Christ doth work in those who are elected that way, or this, with such a force of Grace that they cannot resist it: and so that it can∣not be, but that they must turn, believe, and thereupon neces∣sarily be saved. But that this irresistible grace and force be∣longs only to those so elected, but not to Reprobates, to whom not only the irresistible Grace is denied, but also grace necessary and sufficient for Conversion, for faith, and for sal∣vation, is not afforded. To which Conversion and Faith in∣deed they are called, invited, and freely sollicited outwardly by the revealed Will of God, though notwithstanding the inward force necessary to Faith and Conversion, is not bestow∣ed on them, according to the secret Will of God.
4. But that so many as have once obtained a true and justify∣ing* Faith, by such a kinde of irresistible force, can never total∣ly nor finally lose it, no not although they fall into the very most enormious sins▪ but are so led and kept by the same irre∣sistible Page 41 force, that 'tis not possible for them (o• they can∣not) either totally, or finally fall, and perish.
VII. And thus we have the doctrine of the Sublapsarian Calvinists, as it stands gathered out of the Writings of parti∣cular men. But because particular men may sometimes be mistaken in a publick doctrine, and that the Judgment of such men, being collected by the hands of their Enemies, may be unfaithfully related; we will next look on the Conclusions of the Synod of Dort, which is to be conceived to have delivered the Genuine sense of all the parties, as being a Representative of all the Calvinian Churches of Europe (except those of France) some few Divines of England being added to them. Of the calling and proceedings of this Synod, we shall have occasion to speak further in the following Chapter. At this time I shall only lay down the Results thereof in the five con∣troverted Points (as I finde them abbreviated by Dan. Tilenus.) according to the Heads before mentioned, in summing up the doctrine of the Councel of Trent.
Art. 1. Of Divine Predestination.
That God by an absolute decree hath Elected to salvation* a very smal number of men, without any regard to their Faith or obedience whatsoever; and secluded from saving Grace all the rest of man-kinde, and appointed them by the same de∣cree to eternal damnation, without any regard to their Infide∣lity, or Impenitency.
Art. 2. Of the Merit and Effect of Christs Death.
That Jesus Christ hath not suffered death for any other, but* for those Elect only, having neither had any intent nor com∣mandment of his Father to make satisfaction for the sins of the whole World.
Art. 3. Of Mans Will in the state of Nature.
That by Adam's Fall his Posterity lost their Free-will, be∣ing* put to an unavoidable necessity to do, or not to do, what∣soever they do, or do not, whether it be good, or evil; be∣ing thereunto Predestinated by the eternal and effectual secret decree of God.
Art. Of the manner of Conversion.
That God to save his Elect from the corrupt Mass, doth be∣get* faith in them by a power equal to that, whereby he crea∣ted the World, and raised up the dead, insomuch that such unto whom he gives that Grace, cannot reject it, and the rest being Reprobate cannot accept of it.
Art. 5. Of the certainty of Perseverance.
That such as have once received that Grace by Faith, can* never fall from it finally, or totally, notwithstanding the most enormious sins they can commit.
IX. This is the shortest, and withall the most favourable Summary, which I have hitherto met with, of the conclusions of this Synod: that which was drawn by the Remonstrants in their Anti••tam, being much more large, and comprehending many things by way of Inference, which are not positively expressed in the words thereof. But against this, though far more plausible then the rigorous way of the Supralapsarians,* it is objected by those of the contrary perswasion; 1. That it is repugnant to plain Texts of Scripture, as Ezek. 33. 11. Rom. 11. 2. John. 3. 16. 2 Tim. •. 4. 2 Pet. 3. 9. Gen. 4 7. 1 Chron. 28. 9. 2 Chron. 15. •. Secondly▪ That it fighteth with Gods Holiness, and makes him the cause of sin, in the greatest number of men. 1. In regard that only of his own will and pleasure he hath brought men into an estate in which they cannot avoid sin; that is to say, by imputing to them the transgression of their Father Adam. And 2. In that he leaves them irreco∣verably* Page 43 plunged and involved in it, without affording them power or ability to rise again to newness of life. In which case that of Tertullian seems to have been fitly alledged, Viz. In cujus manu est ne quid fiat, eideputatur cum jam sit. That* is to say, In whose power it is, that a thing be not done, to him it is imputed when it is done; as a Pilot may be sayd to be the cause of the loss of that Ship, when it is broken by a violent Tempest, to the saving whereof, he would not lend a* helping hand when he might have done it. They Object third∣ly, That this doctrine is inconsistent with the mercy of God, so highly signified in the Scriptures, in making him to take such a small and speedy occasion, to punish the greater part of men forever, and for one sin once committed, to shut them* up under an invincible necessity of sin and damnation. For proof whereof they alledge this Saying out of Prosper, Viz. Qui dicit quod non omnes homines velit Deus salvos fieri, sed certum numerum praedestinatorum: durius loquitur quam loquutum est de altitudine inscrutabilis gratiae Dei. That is to say• He which sayth that God would not have all men to be saved, but a certain set number of predestinate persons only: he speaketh more harshly then he should of the light of Gods un∣searchable Grace. 4. It is affirmed to be incompatible with the Justice of God, who is sayd in Scripture to be Righteous in all his waies, according unto weight and measure, that the* far greatest part of man-kinde should be left remedilesly in a state of damnation, for the sin of their first Father only: that under pain of damnation, he should require faith in Christ, of those to whom he hath precisely in his absolute purpose, de∣nied both a power to believe, and a Christ to believe in; or that he should punish men for the omission of an Act which is made impossible for them by his own decree, by which he purposed that they should partake with Adam in his sin, and be stript of all the supernatural power which they had in him before he fell. And fifthly, It is sayd to be destructive of Gods sincerity, in calling them to repentance, and to the knowledge of the faith in Jesus Christ, that they may be saved* to whom he doth not really intend the salvation offered, whereby they are conceived to make God so to deal with Page 44 men, as if a Creditor should resolve, upon no terms to for∣give his Debtor the very least part of his debt, and yet make* him offers to remit the whole upon some conditions, and binde the same with many solemn Oaths in a publick Audi∣tory. The like to be affirmed also in reference to Gods pas∣sionate wishes, that those men might repent, which repent not; as also to those terrible threatnings which he thundreth a∣gainst all those that convert not to him: all which together with the whole course of the Ministry, are by this doctrine made to be but so many Acts of deep Hypocrisie in Almighty God, though none of the Maintainers of it have the ingenuity to confess the same, but Piscator only, in his, Necesse est, ut sanctam aliquam si mutationem statuamus in Deo, which is plain and home.
X. And finally it is alledged that this doctrine of the Sub∣lapsarians, is contrary to the ends by God proposed, in the Word and Sacraments, to many of Gods excellent Gifts to the Sons of men, to all endeavours unto holiness and godly living, which is sayd to be much hindered by it, and tend to* those grounds of comfort, by which a Conscience in distress should be relieved. And thereupon it is concluded, that if it be a doctrine which discourageth Piety; if it maketh Mini∣sters (by its natural importment) to be negligent in their Preaching, Praying, and other Services, which are ordained of God for the eternal good of their people: if it maketh the people careless in hearing, reading, praying, instructing their Families, examining their Consciences, fasting and mourning for their sins, and all other godly Exercises; as they say it doth: it cannot be a true and a wholsome doctrine, as they say 'tis not. This they illustrate by a passage in Suetonius, re∣lating* to Tyberius Caesar, of whom the Historian gives this note: Circa Deos & Religiones negligentior erat, quippe addictus mathematicae, persuasionisque plenus, omnia fato agi. That is to say, That he was the more negligent in matters of Religion, and about the Gods, because he was so much addicted to A∣strologers, fully perswaded in his own minde that all things were governed by the Destinies: And they evince by the mise∣serable example of the Landgrave of Turinng, of whom it is Page 45 reported by Heistibachius, that being by his Friends admo∣nished* of his vitious Conversation, and dangerous condition, he made them this Answer, Viz. Si praedestinatus sum, nulla peccata poterint mihi, regnum coelorum auferre; si praescitus, nulla opera mihi illud valebunt conferre. That is to say, If I be ele∣cted, no sins can possibly bereave me of the Kingdom of Hea∣ven, if reprobated, no good Deeds can advance me to it. An Objection not more old then common: but such I must con∣fess to which I never found a satisfactory Answer, from the Pen of Supralapsarian, or Sublapsarian, within the small compass of my reading.
