tency, whereby he governeth at his pleasure the things by Psal. exv. 3 himself created; whereof mention is made both in the Psalms, Isai. xlvi. 10. in the prophet Isaiah, and other places of his word: but of ix. 15. his favour and good pleasure towards man, revealed in the Matt. iii. 17. holy scriptures by Jesus Christ, whom we are to hear. Theodor. Beza, Ep. 81. c. 13. § 6. Subscribed hereunto have and do God's church every where. The adversaries unto this truth. This truth is gainsaid by the Phrygians, Montanists, and Messalians', also by the Enthusiasts, Anabaptists 3, and Family Hæret fab. of Love1, which leave the written word of God, and rely upon their own dreams, visions, and lying revelations. Henco 11. N. Evang. proceedeth the contempt of God's written word, and of the preachers, and all religious exercises thereof. For saith the In a letter of Family of Love, "No difference is there between a ceremonial cithor letter-doctor christian and an uncircumcised heathen"," theirs unto the B. of Roch. in Wilk. Confut. ARTICLE XVIII. Of obtaining eternal salvation only by the name of Christ. (1) They also are to be had accursed that presume to say, that every man shall be saved by the law or sect which [' Αἱ δὲ τῆς Πρισκίλλης καὶ Μαξιμίλλης προφητεῖαι ὑπὲρ τὸ θεῖον εὐαγ γέλιον τετίμηνται παρ' αὐτοῖς (sc. τοῖς Μοντανίσταις.) Theod. Opp. Par. 1642-84. Tom. iv. p. 227. Hær. Fab. Lib. 111. c. 2. εἶτα ὑπὸ τοῦ σφᾶς ἐκβακχεύ σαντος δαίμονος ἐξαπατηθέντες, ἀποκαλύψεις ἑωρακίναι φασί, καὶ τὰ ἐσόμενο προλέγειν ἐπιχείρουσιν.--Hid. p. 213. Lib. iv. e. 11.] [ Itaque, mi Philippe, quæcunque ab istis Enthusiastis de Deo divinisque rebus extra verbum illud scriptum dicuntur, si quis rimari studeat, perinde mihi facere videtur ac si velit cum ratione insanire. Sunt autem extra verbum, non modo qua sunt aperte commentitia, sed etiam quæ allegoricis illis fictionibus nituntur, &c.— Bez. Epist. Genev. 1575. Ep. vii. p. 63. This is doubtless the passage referred to: there is a mere allusion to the Enthusiasts in the 81st Epistle.] [In hoc tempore vigebat novum doctrina genus corum qui dicuntur anabaptista....Jactant etiam visiones et somnia, &c.-Sleidan. Comment. Argent. 1555. Lib. VI. fol. 87.] [ Where now then the law and the services do in such wise change by the believers of the Anointed; to wit, out of the figures into the true being; and out of the letter, or serviceable word, into the revealing of the holy Spirit of Christ; there is also then (by those same) the priest's office changed, &c.-II, N. Evang. Reg. London. 1652. cap. x111, § 6. p. 70.] [ Wilkinson's Confutation, Lond. 1579. fol. A. 4.] he professeth, so that he be diligent to frame his life according to that law, and the light of nature. For Holy Scripture doth set out unto us (2) only the Name of Jesus Christ whereby men must be saved. The propositions. 1. The profession of every religion cannot save a man, live he never so virtuously. 2. No man ever was, is, or shall be saved, but only by the name or faith of Jesus Christ. Proposition I. The profession of every religion cannot save a man, live he The proof from the word of God. This we cannot but acknowledge to be a truth, if we believe the scriptures; for they testify that 19, 23. Jews and Gentiles are all under sin, culpable before God, Ron. ii. 9, and deprived of the glory of God. All men that would be saved must be born again of the John iii. 3. Holy Ghost. No man is justified by the works of the law, either Gal. iii. 10. ceremonial or moral. Acts xv. 24, 28. Col. ii. 16, Gal. v. 18. God hateth the doctrine of the Nicolaitans, and of Balaam. 20 of the life of the Lamb, they do worship the beast. to the beast and the false prophet, and likewise to all such will not go out of Babylon, and to all idolaters. as 28. Rev. ii. 15. Rev. xiii. 8. Rev. xx. 10. Rev. xxi. 8. The Confessions of God's people are to this end and Conf. Helv. purpose. 1. Art. XII. & Wittemb. Art. V. VI. [ Itaque in omni doctrina Evangelica primum ac præcipuum hoc ingeri debet, Belg. Art. sola nos Dei misericordia et gratia Christique merito servari: quo ut intelligant xxII. xxIII. August. Art. homines quam opus habeant, peccata eis per legem et Christi mortem luculentissime IV. V. XXI. sunt indicanda.-Harm. Conf. Sect. vii. p. 126. Conf. Helv. Prior. Art. XII. Docemus legem hanc (Dei) non datam esse hominibus, ut ejus justificemur obser- Suevica, c. 3. vatione: sed ut ex ejus indicio infirmitatem potius, peccatum atque condemnationem agnoscamus, et de viribus nostris desperantes, convertamur ad Christum in fide: Aperte enim Apostolus, Lex iram, ait, operatur.-Ibid. p. 123. Conf. Helv. Post. Hoc enim omnino constat, quod post lapsum Adæ nemo hominum e servitute peccati et regno mortis condemnationisque se in libertatem vindicare, aut ad veram cum Deo reconciliationem pervenire possit, nisi tantum per unicum mediatorem inter Deum et hominem Jesum Christum in fide viva, &c.-Ibid. cap. xi. Acts xv. 1. Iren. Lib. I. cap. 26. Philastrius. Clem. Alex. Lib. 11. 4. Paul. Jovius Errors and adversaries unto this truth. Then to be held accursed are they which affirm that The observation of the Judaical ceremonies is necessary unto salvation; as did the false apostles, the Ebionites', and the Cerinthians 2. Such throughout the world as lead an upright life, and be morally righteous, whatsoever their religion is, shall be saved; as many of the philosophers were, in the opinion of the Valentinian3 and Basilidian heretics, of Galcatus Martius, and Erasmus Roterodam5. That men externally may possess any religion, and notwithstanding be saved, if their affections and heart be with to his 3 Rte the Family of Love". form. § 2, 6. That all those which live uprightly and do good deeds, shall be of equal happiness in the kingdom of heaven, be they Pol of the Turks, Christians, Jews, or Moors. A Turkish error?. Turk. Emp. Lonicer. Tom. I. Lib. That men may embrace and follow the sect and religion which they have most mind unto; and so doing, please God, Damascene. and shall be saved. The Lampatians' doctrine. 11. par. 2. cap. 12. Sect. vi. p. 106. Conf. Bohem. cap. vi. The references generally do not contain any direct support of the statement in the proposition.-See Harm. Conf. Sect. 1x. p. 183, and vii. p. 129. Conf. Gall. Artt. xxII. XXIII. Ibid. Sect. ix. pp. 184, 5. Conf. Belg. Artt. xxII. xxIII. Ibid. pp. 188, 9. Conf. Aug. Artt. iv. v. Ibid. p. 218. Conf. Virtemb. Art. v. and Sect. vII. p. 131. cap. vi. Ibid. Sect. ix. p. 221. Conf. Suev. cap. iii.] [ See above, p. 89, note 5.] [ Docet autem [Cherinthus] circumcidi et sabbatizari, &c.-Philastr. Lib. de Hær, in Bibl. Patr. Paris, 1624. Tom. IV. col. 10.] [3 See above, p. 126, note 2.] [ See above, p. 109, note 3.] [ Ubi nunc agat anima Ciceronis fortasse non est humani judicii pronunciare. Me certe non admodum aversum habituri sint in ferendis calculis qui sperant illam apud superos quietam vitam agere...Si Judais ante proditum Evangelium sufficiebat ad salutem rudis quædam et confusa de rebus diviuis credulitas: quid vetat quo minus ethnico, cui ne Mosi quidem lex erat cognita, rudior etiam cognitio profuerit ad salutem: præsertim quum vita fuerit integra, nec integra solum verum etiam sancta? &c. Erasm. Epist. Pra:f. ad Cic. Tusc. Quæst. Lond. 1577.] [The editor has been unable to verify this reference.] [ And they affirm, that there shall be no difference between Turks and Christians, Jews and Moors; neither shall one be known from another, but all such as have lived well, and have done good deeds in the sight of God, shall be of equal beauty and blessedness.-Pol. of the Turk. Empire. Lond. 1597. c. 23, p. 68. Nec ullum (aiunt) inter Turcas et Christianos fore discrimen, nec inter Æthiopas et Judæos, sed eandem eorum, qui coram Deo bona præstitissent opera, fore et formam et felicitatem.-Lonicer. Chron. Turc. Francof. 1578. Tom. 1. Lib. II. Pars 2, c. 22, p. 121.] [* Λαμπετίανοι, οἱ ἀπὸ Λαμπετίου τινος οὕτω προσαγορευόμενοι, οἵτινες τοῖς That no sect ever erred, or were out of the way to heaven. A fancy of the Rhetorians". Proposition II. No man ever was, is, or shall be saved, but only by the The proof from God's word. This we cannot but acknowledge to be true, if also we believe the scriptures, which say, that D. Aug. ep. ad Quod-vult Deum. Among men there is given none other name under heaven, Acts iv. 12. whereby we must be saved." "Through (Jesus Christ) his name, all that believe in him Acts x. 43. shall receive remission of sins." Conf. Helv. I. "In thee (viz. Christ Jesus) shall all the gentiles be Gal. ill. 8. blessed." And this is the faith and confession of the reformed & cap. 11, churches 10. The errors and adversaries unto this truth. Many ways this truth very heretically is oppugned. 13. Basil. Belg. Art. For,xvII. xx. the August. Art. XXI. XXII. Saxon. Art. βουλομένοις ἐπὶ τὸ αὐτὸ ζῆν, καὶ ἐν κοινοβίοις διάγειν ἐπιτρέπουσιν ἑκάστῳ Wi Wittemb. οἵαν ἂν ἐθέλῃ καὶ δοκιμάζῃ πολιτείαν ταύτην μετίεναι, καὶ ὃ προαιρεῖται σχῆμα ε. 8. ἀμφιεννῦσθαι. οὐδὲν γάρ φησιν ἠναγκασμένως ποιεῖν τὸν Χριστιανόν· ὅτι Suevicn, γέγραπται, ἑκουσίως θύσω σοι· καὶ πάλιν, ἐκ θελήματός μου ὁμολογήσομαι αὐτῷ. -Damascen. Opp. Venet. 1748. Tom. 1. p. 109. De Hæres. 98.] L' A Rhetorio quodam exortam hæresim dicit nimium mirabilis vanitatis, quæ omnes hæreticos recte ambulare et vera dicere affirmet: quod ita est absurdum, ut mihi incredibile videntur.-August. Opp. Par. 1836-8. Tom. vii. col. 59. D. Lib. de Hær. ad Quod vult-deum, 72.] [10 Hujus igitur hominis...damnationi addicti...nunquam tamen curam gerere Deus pater desiit: id quod ex primis promissionibus, legeque tota...et a Christo in hæc destinato præstitoque perspicuum est.-Harm. Conf. Sect. vi. pp. 103, 4. Conf. Helv. Prior. Art. x. Hic Christus...carnem...in mortem tradidit, ad universi peccati expiationem.-Ibid. Art. xi. ...credimus hunc Jesum Christum, Dominum nostrum, unicum et æternum generis humani adeoque totius mundi esse servatorem, in quo per fidem servati sint, quotquot ante legem, sub lege et sub Evangelio salvati sint, et quotquot adhuc in finem usque seculi salvabuntur.-Ibid. p. 102. Conf. Helv. Post. cap. xi. See also Sect. vi. pp. 124, 5. Conf. Helv. Post. cap. XIII. Nec quisquam quicquam uspiam habet rerum omnium, quibus se possit a peccatis suis et condemnatione eripere et liberare aut redimere extra Christum, &c.-Ibid. pp. 105, 6. Conf. Bohem. cap. iv. Sed pro certo habendum esse existimamus... quod nec veteris, nec novi Testamenti hominibus contingat æterna salus, propter merita operum legis, sed tantum propter meritum Domini nostri Jesu Christi, per fidem. Ibid. Sect. vII. p. 133. Conf. Virtemb. cap. vii. For the references to the other confessions, see above, p. 56, note 1.] [ROGERS.] 11 cap. 2. Iren. Iren. Lib. L. Valentinians' said) by the labour of their hands, and by their own good works; (as Simon Magus boasted) by his fair Holin. Chro. Helene; (as Matthew Hamant3) by other means, and that all persons which worshipped Christ, are abominable idolaters; as Neuserus and Silvanus believed by Mahomet, and therefore they revolted from Christianity unto Turcism. fol. 1299. Beza resp. ad resto. repetit. And. Cal. p. 8. Epiphan. Eus. Lib. VII. Others confess that we are saved by the name of Christ, but either not by the right and true Christ; for they said, themselves and every of themselves were Christ: as in old time did Saturninus, Manes, Desider. Burdegal and Eudo de Geneb. Chro. Stella; and of late years, at Basil, David Georges, and in 358, 709. England, first, one John Moore, and afterward William Ilacket 10: the former was whipt for the same at Bethlehem, Conspiracy in the second of Queen Elizabeth; the other hanged and quartered in Cheapside, anno 1591. Lib. III. p. Hist. D. Geor. Stow. for pretended reformation. Philaster. Or by the true Christ, but either distinguish between Jesus and Christ, saying, Jesus was one man, and Christ another; as did the Marcionites". [Iren. Adv. Hær. Oxon. 1702. Lib. 1. cap. 1. § 11. p. 29. See above, p. 121, note 3.] [ Rather by himself. Quapropter et ipsum venisse, uti eam assumeret primam et liberaret eam a vinculis, hominibus autem salutem præstaret per suam agnitionem.-Ibid. Lib. 1. cap. 20. p. 95.] [3 See above, p. 109, and p. 49, note 10.] [ Nec enim illi (sc. Neuserus et Silvanus) duntaxat erroris, aut etiam blasphemiæ alicujus arguebantur in quam induci quispiam possit ex falsa scripturæ interpretatione, sed quod aperte Christum negarent, apostolica scripta ludibrio haberent, quid amplius? quod Mahumetis de Deo sententiam aperte amplecterentur, &c.-Bez. ad Repetit. Jac. Andr. &c. Calumn. Respon. Genev. 1578. p. 8.] [5 It does not appear that Saturninus professed to be the Christ himself...7òv dè σωτῆρα [φάσκει] ἀπεστάλθαι ἀπὸ πατρὸς κατὰ γνώμην τῶν δυνάμεων, ἐπὶ καταλύσει τοῦ Θεοῦ τῶν Ἰουδαίων καὶ ἐπὶ σωτηρίᾳ τῶν πειθομένων.—Epiphan. Opp. Paris. 1622. Tom. 1. p. 63. Adv. Hær. Lib. 1. Tom. 11. Hær. 23.] [ Xpioτòv avtòv popípáčeovai iπcipâтo.-Euseb. Eccl. Hist. Cantab. 1720. p. 365. Lib. vii. c. 31.] [7 Desiderius quidam Burdegalensis cuculla et tunica ex pilis caprarum amictus. Christum se simulans arte magica miracula quadam edere conatur.-Genebrard. Chron. Lugd. 1609. Lib. 111. p. 474. Nothing apparently said about Eudo de Stella.] [8 Attamen ejus (sc. Christi) Spiritum et animam adhuc restare, imo jam rediisse et denuo atque adeo præstantiori modo incarnatam vel hypostatice cum alicujus hujus temporis hominis spiritu velut unitam atque resuscitatam se nunc prodere per cœlestem et novam hanc Christi Davidis doctrinam, &c.-Hist. Dav. Georg. Daventr. 1642, p. 48.] [9 The tenth of April was one William Geffrie whipped, &c....for that he professed one John Moore to be Christ our Saviour...they had lain prisoners nigh a year and a half, the one for professing himself to be Christ, the other a disciple of the same Christ.-Stow, Chron. Lond. 1587. fol. 1194.] [10 See above, p. 68, note 1.] ["This opinion is not attributed to the Marcionites by Philastrius.] |