The Anatomy of Melancholy

But to return to my author: his conclusion is that not only wicked people, blasphemers, the reprobate and those who reject God’s grace, but even the devils themselves will at last be saved, as Origen long ago taught in his works and our recent Socinians defend—Ostorodius, chapter 41 of his Instruction, Smaltius and others.

They argue, with many examples, that the scriptural terms “all” and “for ever” do not mean eternity, but only a longer time. The world will end like a comedy, and we shall all meet at last in heaven and live together in bliss; or else, ultimately, vanish into nothing.

For how can he be merciful if he condemns any creature to eternal, unspeakable punishment for one small, temporary fault—all posterity, so many myriads, for a single offence committed by someone else? What have you done to deserve this, sheep? But our Church rejects these absurd paradoxes; we teach otherwise.

We teach that this calling, predestination, election and reprobation arise not from the corrupted mass of humanity, or from foreseen faith, as our Arminians hold, or from foreseen works, as our Roman Catholics hold, nor from being passed over, but from God’s absolute decree before the creation of the world. As many in our Church hold, it was from the beginning, before the world’s foundations were laid or humanity was created; or, as others hold, from Adam’s fall—fallen humanity is the object of reprobation. With the perseverance of the saints, we must be certain of our salvation: we may fall, but not finally. Our Arminians will not admit this.

According to his unchangeable, eternal and just decree and counsel for saving human beings and angels, God calls everyone and wills that all be saved according to the efficacy of the calling. All are invited, but only the elect are taken hold of. The rest, unbelieving and unrepentant, whom God in his just judgment leaves to be punished for their sins, have a reprobate mind. Yet we must not decide who these are or condemn ourselves or others, because the invitation is universal. All are commanded to believe, and we do not know how early or late, before our end, we may be received.

I might have said more on this subject. But since it is a forbidden question, and the preface or declaration to the Articles of the Church, printed in 1633, forbids us—especially university theologians—in order to prevent factions and disputes, all inquisitive investigation, publishing or preaching, or twisting the Article through our own interpretation and commentary, on pain of ecclesiastical censure, I shall stop, and conclude with Erasmus on such controversies:

Let whoever wishes fight; I think the laws of our forebears should be reverently accepted and religiously observed, as though they came from God. It is neither safe nor pious to conceive or sow sinister suspicions about public authority. And if there is some tyranny, provided it does not compel impiety, it is better to endure it than to resist seditiously.