|
ERASMUS' PREFACE REVIEWED.
Sect. 1.—FIRST of all, I would
just touch upon some of the heads of your PREFACE; in which, You somewhat
disparage our cause and adorn your own. In the first place, I would notice your
censuring in me, in all your former books, an obstinacy of assertion; and
saying, in this book,—"that you are so far from delighting in assertions, that
you would rather at once go over to the sentiments of the skeptics, if the
inviolable authority of the Holy Scriptures, and the decrees of the church,
would permit you: to which authorities You willingly submit yourself in all
things, whether you follow what they prescribe, or follow it not."—These are the
principles that please you.
I consider, (as in courtesy bound,) that these things
are asserted by you from a benevolent mind, as being a lover of peace. But if
any one else had asserted them, I should, perhaps, have attacked him in my
accustomed manner. But, however, I must not even allow you, though so very good
in your intentions, to err in this opinion. For not to delight in assertions, is
not the character of the Christian mind: nay, he must delight in assertions, or
he is not a Christian. But, (that we may not be mistaken in terms) by
assertion, I mean a constant adhering, affirming, confessing, defending, and
invincibly persevering. Nor do I believe the term signifies any thing else,
either among the Latins, or as it is used by us at this day. And moreover, I
speak concerning the asserting of those things, which are delivered to us from
above in the Holy Scriptures. Were it not so, we should want neither Erasmus nor
any other instructor to teach us, that, in things doubtful, useless, or
unnecessary; assertions, contentions, and strivings, would be not only absurd,
but impious: and Paul condemns such in more places than one. Nor do you, I
believe, speak of these things, unless, as a ridiculous orator, you wish to take
up one subject, and go on with another, as the Roman Emperor did with his
Turbot; or, with the madness of a wicked writer, you wish to contend, that the
article concerning "Free-will" is doubtful, or not necessary.
Be skeptics and academics far from us Christians; but
be there with us assertors twofold more determined than the stoics themselves.
How often does the apostle Paul require that assurance of faith; that is, that
most certain, and most firm assertion of Conscience, calling it (Rom. x. 10),
confession, "With the mouth confession is made unto salvation?" And Christ also
saith, "Whosoever confesseth Me before men, him will I confess before My
Father." (Matt. x. 32.) Peter commands us to "give a reason of the hope" that is
in us. (1 Pet. iii. 15.) But why should I dwell upon this; nothing is more known
and more general among Christians than assertions. Take away assertions, and you
take away Christianity. Nay, the Holy Spirit is given unto them from heaven,
that He may glorify Christ, and confess Him even unto death; unless this be not
to assert—to die for confession and assertion. In a word, the Spirit so asserts,
that He comes upon the whole world and reproves them of sin (John xvi. 8) thus,
as it were, provoking to battle. And Paul enjoins Timothy to reprove, and to be
instant out of season. (2 Tim. iv. 2.) But how ludicrous to me would be that
reprover, who should neither really believe that himself, of which he reproved,
nor constantly assert it!—Why I would send him to Anticyra, to be cured.
But I am the greatest fool, who thus lose words and
time upon that, which is clearer than the sun. What Christian would bear that
assertions should be contemned? This would be at once to deny all piety and
religion together; or to assert, that religion, piety, and every doctrine, is
nothing at all. Why therefore do you too say, that you do not delight in
assertions, and that you prefer such a mind to any other?
But you would have it understood that you have said
nothing here concerning confessing Christ, and His doctrines.—I receive the
admonition. And, in courtesy to you, I give up my right and custom, and refrain
from judging of your heart, reserving that for another time, or for others. In
the mean time, I admonish you to correct your tongue, and your pen, and to
refrain henceforth from using such expressions. For, how upright and honest
soever your heart may be, your words, which are the index of the heart, are not
so. For, if you think the matter of "Free-will" is not necessary to be known,
nor at all concerned with Christ, you speak honestly, but think wickedly: but,
if you think it is necessary, you speak wickedly, and think rightly. And if so,
then there is no room for you to complain and exaggerate so much concerning
useless assertions and contentions: for what have they to do with the nature of
the cause?
|
