Article 20

than what is here specified. For that wisdom of God which is revealed in the Gospel excels, by many degrees, the wisdom which was manifested by the creation of the world and in the law.

SECONDLY. With regard to the reason, “Because there was no necessity for Adam in his primitive condition to believe in Christ.” No one will refute this argument, unless by asserting, that God infused a power into man, which was of no service, and which could be of none whatever, except when man is reduced to that state into which God himself forbids him to fall, and into which he cannot fall but through the transgression of the Divine command. But I must here be understood as always speaking about a power to believe the Gospel and in Christ, as distinct from a power of believing in God according to the legal prescript.

THIRDLY. With regard to what belongs to the Conclusion which is to be deduced from the preceding, I will burden it only with one absurdity. If matters be as they have stated them, “that man in his primeval state possessed a power to believe in Christ,” when no necessity existed for the exercise of such faith in Christ; and if this power was withdrawn from him after the fall, when it began to be really necessary for him; such a dispensation of God has been very marvelous, and completely opposed to the Divine wisdom and goodness, the province of which consists in making provision about things necessary for those who live under the government and care of these attributes.

I desist from adding any more; because the absurdity of this dogma will not easily obtain credit with such persons as have learned to form a judgment from the Scriptures, and not from prejudices previously imbibed. I will only subjoin, that this dogma never obtained in the church of Christ, nor has it ever been accounted an article relating to faith.

ARTICLE 20

It cannot possibly be proved from the Sacred Writings, that the angels are now confirmed in their estate.

ANSWER

This article also has been besprinkled with calumny; though I am of opinion, that it was done in ignorance by him from whose narration it is attributed to me. For I did not deny that this fact was incapable of proof from the Scriptures; but I inquired of him, “if it be denied, with what arguments from Scripture will you prove it?” I am not so rash as to say, that no proof can be given from Scripture for a matter, whose contrary I am not able satisfactorily to establish by Scripture, at least if such proof has not produced certainty in my own mind. For I ought to believe, that there are other persons who can prove this, though I am myself incapable; as those persons, in like manner, with whom I occasionally enter into conversation, ought to believe thus concerning themselves because I cannot instantly deny that they are unable to do what, I am sure, they will experience much difficulty in performing. For they must themselves be aware, that from their frequent conversations, and from the sermons which they address to the people, some judgment may be formed of their own progress in the knowledge of the truth and in understanding the Scriptures. I wish them, therefore to undertake the labor of proving that, about which they will not allow me to hesitate.

I know what has been written by St. Augustine, and others of the Fathers, about the estate of the angels, about their blessedness, their confirmation in good, and the certainty by which they know that they will never fall from this condition. I also know, that the schoolmen incline towards this opinion. But when I examine the arguments which they advance in its support, they do not appear to me to possess such strength as may justly entitle it to be prescribed for belief to other persons as an approved article of faith.

The passage generally quoted from St. Matthew, (Matthew 22:30 22:30,) “But they are as angels of God in heaven,” treats only on the similitude [between young children and angels,] in neither marrying nor being given in marriage; he does not say, that the angels of God are now happy in heaven. That in Matthew 18:10, “In heaven their angels do always behold the face of my Father who is in heaven,” does not speak of the beatific vision, but of that vision with which those who stand around the throne of God wait for his commands. This is apparent from the design of Christ, who wished thus to persuade them “not to offend one of these little ones;” their beholding God, helps to confirm this persuasion, not the beatific sight, but such a sight of God as is suited for the reception of the [Divine] commands to keep these little ones.

“But ye are come to the heavenly Jerusalem, and to an innumerable company of angels.” (Hebrews 12:22. This does not necessarily prove, that angels are now blessed and confirmed in good; because, even now, those who are neither beatified nor confirmed in good do themselves belong to that celestial city, that is, those who are said to have “come to this heavenly city,” who still “walk by faith,” and “see through a glass darkly.” (1 Corinthians 13:12.) “Then the angels will be in a more unhappy condition than the souls of pious men, who are now enjoying blessedness with Christ and in his presence.” This reason which they adduce is not conclusive. For “the angels are ministering spirits, sent forth to minister for them who shall be heirs of eternal salvation” This service of theirs will endure to the end of the world. In the mean time, “those who have died in the Lord, rest from their labors.” (Revelation 14:13.)

Neither is that a stronger argument, which says, “It is possible for the angels to fall, if they are not confirmed in good; and therefore they must always of necessity be tormented by a fear of their fall, which may happen; and by a fear which is the greater, on account of the clearer knowledge that they have of the evil into which the apostate angels are fallen.” For it is possible for the angels to be assured of their stability, that is, that they shall never fall away, although they be neither blessed, nor so far confirmed in that which is good as not to be capable of falling. They may be assumed, either with such a certainty as excludes all anxious “fear that hath torment,” but is consistent with that “fear and trembling,” with which we are commanded to “work out our salvation,” who are said to have “the full assurance of faith” concerning our salvation.

But what necessity is there to enter into this disputation, which cannot without great difficulty be decided from the Scriptures; and which, when it is decided, will be of small service to us. Let us rather devote our attention to this study. Doing now the will of God as the angels do in heaven, let us endeavor to be enabled hereafter to become partakers with them of eternal blessedness. This is especially our duty, since the things which have been written for us respecting the state of angels, and which are commanded to be received by faith, are exceedingly few in number.

This, therefore, is my reply to the former twenty of these articles, which have been ascribed partly to me alone, and partly also to Borrius. There is