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are still extant. I assert that no such trace is to be found, and I challenge the Calvinist of the present day to produce an author prior to Augustine who maintained what are now called Calvinistic opinions” (Preface VII.)

      The extracts which he gives from the writings of the Fathers are so many and extended that we can only give a few. Clement of Rome, a contemporary of the apostles, says: “Let us look stedfastly at the blood of Christ, and see how precious His blood is in the sight of God, which, being shed for our salvation, has obtained the grace of repentance for all the world” (p. 288). Justin Martyr, who lived about the middle of the second century, says, “But lest anyone should imagine that I am asserting things that happen according to the necessity of fate, because I have said that things are foreknown, I proceed to refute that opinion also. That punishments and chastisements and good rewards are given according to the worth of the actions of every one, having learnt it from the prophets, we declare to be true; since if it were not so, but all things happen according to fate, nothing would be in our own power; for if it were decreed by fate that one should be good and another bad, no praise would be due to the former, nor blame to the other; and, again, if mankind had not the power of free-will to avoid what is disgraceful and to choose what is good, they would not be responsible for their actions” (Tom., p. 292). Irenæus, who lived near the end of the second century, says, “The expression ‘How often would I have gathered thy children together, and ye would not’ (Matt. xxiii. 37), manifested the ancient law of human liberty, because God made man free from the beginning, having his own power as he had also his own soul to use the sentence of God voluntarily, and not by compulsion from God. For there is no force with God, but a good intention is always with Him. And therefore He gives good counsel to all. But He has placed the power of choice in man, in that those who should obey might justly possess good, given indeed by God, but preserved by ourselves” (Tom., p. 304). Tertullian (a.d. 200), “Therefore, though we have learned from the commands of God both what He wills and what He forbids, yet we have a will and power to choose either, as it is written, ‘Behold I have set before you good and evil, for you have tasted of the tree of knowledge’ ” (Tom., p. 320). Origen (a.d. 230) says, “We have frequently shown, in all our disputations, that the nature of rational souls is such as to be capable of good and evil” (Tom., p. 323). Ambrose (a.d. 374) says, “The Lord Jesus came to save all sinners” (Tom., p. 377). Chrysostom (a.d. 398) says, “Hear also how fate speaks, and how it lays down contrary laws, and learn how the former are declared by a Divine spirit, but the latter by a wicked demon and a savage beast. God has said, ‘If ye be willing and obedient,’ making us masters of virtue and wickedness, and placing them within our own power. But what does the other say? That it is impossible to avoid what is decreed by fate, whether we will or not. God says, ‘If ye be willing ye shall eat the good of the land;’ but fate says, ‘Although we be willing, unless it shall be permitted us, this will is of no use.’ God says, ‘If ye will not obey my words, a sword shall devour you;’ fate says, ‘Although we be not willing, if it shall be granted to us, we are certainly saved.’ Does not fate say this? What, then, can be clearer than this opposition? What can be more evident than this war which the diabolical teachers of wickedness have thus shamelessly declared against the Divine oracles” (Tom., p. 458).

      Besides the names thus given, Tomlin appeals to and gives quotations from the following authors of antiquity as confirming his statement—viz., Tatian, Clement of Alexandria, Cyprian, Lactantius, Eusebius, Athenasius, Cyril, Hilary, Basil, Ambrose, Jerome, &c. The testimony of the Fathers is clearly against the Calvinistic system. We do not, of course, claim them as settling the controversy; this must be done by an appeal to reason and the Scriptures; but it is nevertheless deserving of attention, that for some 400 years the stream of opinion in the Church ran in a contrary direction to that of Geneva. The system of Calvin is, that God wishes only some men to be saved, and that everything is fixed; and it was clearly held before Augustine’s time, that God wished all men saved, and that men were free, which they could not be if all things were foreordained.

      Besides this, it is a remarkable fact that the errors of the early heretics bore a close resemblance to those held by the followers of Calvin. Irenæus, writing of Saturnius, says, “He first asserted that there are two sets of men formed by the angels, the one good and the other bad. And because demons assisted the worst men, that the Saviour came to destroy bad men and demons, but to save good men” (Tom., p. 515). Gregory of Nazianzum, warning his readers against heresy, says, “For certain persons are so ill-disposed as to imagine that some are of a nature which must absolutely perish,” &c. (Tom., p. 522). Jerome, commenting on Eph. v. 8, remarks,. . . “There is not, as some heretics say, a nation which perishes and does not admit of salvation” (Tom., p. 525). Do not the heretical opinions denounced by the Fathers bear a close resemblance to the “elect” and the “reprobate” of the Confession of Faith?

      The departure from the ancient creed of the Church arose out of the controversy with Pelagius. This monk, surnamed Brito (from being generally believed to be a native of Britain), is supposed to have been born about the middle of the fourth century. Nothing is now known regarding the place of his birth, or precise period when he was born. His name “is supposed to be a Greek rendering of (Pelagios, of or belonging to the sea) the Celtic appellative Morgan, or sea-born.” He never entered holy orders. If tradition is to be trusted, he was educated in a monastery at Bangor, in Wales, of which he ultimately became abbot. In the end of the fourth century he went to Rome, having acquired a reputation of sanctity and knowledge of the Scriptures. Whilst here he made the acquaintance of Cœlestius, a Roman advocate, who espoused his views, and gave up his own profession, and devoted himself to extend the opinions of his master. About a.d. 405, they began to make themselves known, but attracted little attention; and after the sack of the city by the Goths, a.d. 410, they left and went to Africa. The two friends seem to have separated here. Pelagius went to Jerusalem, whilst Cœlestius remained in Africa. The latter desired to enter into holy orders, and sought ordination. His opinions had become known, however, and objections were lodged against him. He appealed to Rome, but did not prosecute his case. He went to Ephesus instead. The proceedings at Carthage in this matter are noteworthy, as they were the occasion of introducing Augustine into the controversy. He was determined not to let the subject rest, and sent Orosius, a Spanish monk, to Jerusalem, and got the question brought before a synod there in a.d. 415. This assembly, however, refused to condemn Pelagius. In a.d. 418, the emperor banished the heresiarch; and after this history fails to give any reliable account of him. He had spoken what he thought, and had stirred the minds of men in three continents. When the Council of Carthage met, there were twelve charges of heresy laid against him. A summary of his opinions is given by Buck, and is as follows: —(1.) That Adam was by nature mortal, and whether he had sinned or not, would certainly have died. (2.) That the consequences of Adam’s sin were confined to his own person. (3.) That new-born infants are in the same situation with Adam before the fall. (4.) That the law qualified men for the kingdom of heaven, and was founded on equal promises with the Gospel. (5.) That the general resurrection of the dead does not follow in virtue of the Saviour’s resurrection. (6.) That the grace of God is given according to our merits. (7.) That this grace is not given for the performance of every moral act, the liberty of the will and information in points of duty being sufficient. If these were the opinions of Pelagius, then, according to our finding, he had erred from the truth. I say “if,” because it is not safe to trust an opponent when professing to give the views of an antagonist. He is apt to confound deductions with principles which are denied.

      Although we do not know where and when Pelagius was born, nor the place and time of his death, we have reliable information on these points regarding Augustine. He was born at Tagaste, a town in north Africa, on 13th Nov., a.d. 354. He was the child of many prayers by his devoted mother Monica. The early portion of his life was spent in idleness and dissipation, but he was at last converted in a somewhat remarkable manner. He turned over a new leaf in his moral life, and became a most devoted Christian. Although considered inferior to Jerome (his contemporary) as regards Biblical criticism, he was a man of genius, and a strong controversialist. He contended against the Donatists, the Manichæans, and the Pelagians. When the Vandals were besieging Hippo, he died on the 28th of August, a.d. 430, in the 76th year of his age. No father of the early Church has exercised a greater influence upon theological opinion than he has done.

      The system now known as Calvinism should be designated

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