to make all things necessarily subservient to my salvation;" those expressions are to be understood of a believer, in reference to his actual believing. For he who is truly such a one, answers to the character of a christian: But no man is such, except through faith: Faith is therefore presupposed in both the expressions. 66 II. With regard to the SECOND Article, I say, that a distinction ought to be made between power and action. For it is one thing to declare, that "it is possible for the faithful to fall away from faith and salvation," and it is another to say, that they do actually fall away." This distinction is of such extensive observance, that even antiquity itself was not afraid of affirming, concerning the elect and those who were to be saved, "that it was possible for them not to be saved ;" and that "the mutability by which it was possible for them not to be willing to obey God, was not taken away from them,"-although it was the opinion of the ancients, "that such persons never would in reality be damned."-On this very subject, too, the greater part of our own doctors lay down a difference: For they say, "that it is possible for such persons to fall away, if their nature, which is inclined to lapses and defection, and if the temptations of the world and Satan, be the only circumstances taken into consideration: but that they will not finally fall away, because God will bring back to himself his own elect before the end of life.” If any one asserts, "that it is 'not possible for believers, in consideration of their being elect persons, finally to fall away from salvation, because God has decreed to save them," I answer, The decree concerning saving does not take away the POSSIBILITY of damning, but it removes damnation itself. For "to be actually saved," and a possibility of not being saved," are two things not contrary to each other, but in perfect agreement. 66 I therefore add, that in this way I have hitherto discriminated these two cases: And at one time I certainly did say, with an explanation subjoined to it," that it was possible for believers finally to decline or fall away from faith and salvation." But at no period have I asserted," that believers do finally decline or fall away from faith or salvation." This article therefore is ascribed to one who is not its author; and it is another offence against historical veracity. I subjoin, that there is a vast difference between the enunciation of these two sentences: (1.) "It is possible for believers to decline from the FAITH;" and (2.) "It is possible for be lievers to decline from SALVATION." For the latter, when rigidly and accurately examined, can scarcely be admitted ;— it being impossible for believers, as long as they remain believers, to decline from salvation. Because, were this possible, that power of God would be conquered which he has determined to employ in saving believers. On the other hand, if believers fall away from the faith and become unbelievers, it is impossible for them to do otherwise than decline from salvation, that is, provided they still continue unbelievers. Therefore, whether this hypothesis be granted or not, the enunciation cannot be accurately expressed: For if this hypothesis (their perseverance in faith) be granted, they cannot decline; but if it be not granted, they cannot do otherwise than decline. (2.) But that first enunciation includes no hypothesis; and therefore an answer may be given to it simply, either that it is possible, or that it is impossible. For this cause, the second article ought to be corrected in the following manner: "It is possible for believers finally to fall away or decline from the faith;" or rather, "Some believers finally fall away and decline from the faith." This being granted, the other can be necessarily inferred," therefore they also actually decline from salvation.” Respecting the truth of this [Second] article, I repeat the same observations which I made about the First. For the following expressions are reciprocal to each other, and regular consequences: "Faith is peculiar to the elect," and "Believers do not finally fall away from the faith." In like manner, "Faith is not peculiar to the elect," and "Some believers finally decline from the faith." ARTICLE III. It is a matter of doubt, whether the faith by which Abraham is said to be justified, was a faith in Jesus Christ who was still to come. No proof can be adduced of his having understood the promises of God in any other manner, than that he should be the heir of the world. ANSWER. There are two members in this article, or rather, those members are two distinct articles, each of which presents itself to be separately considered by us,—after I have observed, that in this passage no affirmation or negation, each of which properly constitutes a heretic, is attributed to us, but a mere doubt alone, that betokens a consciousness of ignorance and infirmity, which those who arrogate to themselves the knowledge of all these things, ought to endeavour to remove by a mild course of instruction, and not to make it a subject of reviling or provocation. I. To the FIRST MEMBER I reply: First.-I never uttered this expression; but have, on more occasions than one, taught both in public and private a contrary doctrine. Yet I remember, when a certain minister at Leyden had boasted of the clearness of this article, and was astonished how any persons could be found who entertained a different opinion about it, I told him, that the proof of it would not be a very easy occupation to him if he had to encounter a powerful adversary, and I challenged him to make a trial,—which challenge I now repeat. I wish him to prove this assertion by such plain arguments, as will not leave a man just reasons for doubting any longer about the matter. This is a point on which the labours of a divine will be more profitably expended, than on publishing and magnifying the doubts of the infirm, whose confidence in themselves is not equal to that which he manifests. Secondly." Faith in Christ" may be received in two acceptations: Either according to promise, which was involved in the types, figures and shadows of words and things, and proposed in that manner: Or, it is according to the gospel, that is clearly manifested. The difference between these two is so great, that with regard to it the Jews are said "to have been detained or kept under the law before faith came, concluded or shut up unto that faith which should afterwards be revealed.” (Gal. iii, 23.) And the Apostle says, "the children of Israel were prevented, by the veil placed over the countenance of Moses, from steadfastly looking to the end of that which is abolished," (2 Cor. iii, 13.) that is, to the end of the law, as is evident from the whole chapter, and from Romans x, 5, where Christ is said to be "the end of the law for righteousness to every one that believeth." Let the whole description of the faith of Abraham, which the Apostle gives at great length in Romans iv, be attentively considered, and it will appear, that no express mention of Jesus Christ is made in it, but it is implied in such a way as it is not easy for any one to explain. Let it be added that faith in Jesus Christ seems to some persons to be used by metonymy, for "that faith which is concerning the types and figures which adumbrate and prefigure Jesus Christ," although it has not united with it an understanding of those types, unless it be a very obscure one, and such as appears suitable to the infant Church, according to the economy of the times and ages which God in his wisdom employs. Let a comparison be instituted between that servitude under which the heir, so long as he is a child, is said by the Apostle to be held, (Gal. iv, 1-3.) and that bondage from which the Spirit of the Lord is declared to liberate the man whose heart is converted to Him; (2 Cor. iii, 16-18.) and this doubting will then be considered ascribable to the proper fear of a trembling [scrupulous] conscience, rather than to a disposition that has a powerful propensity towards heresy. II. To the SECOND MEMBER of this Article I answer: Secondly. If even I had, it would not have called for any deserved reprehension, except from a man that was desirous by that very act to betray at once the weakness of his judgment and his want of experience. (1.) It is a sign of a judgment not the most accurate, to blame any man for saying that which, it is possible to prove, has been written by the Apostle himself in so many words. For if the heir-ship of the world was promised to Abraham in these words, Thou shalt be the father of many nations, what wonder is there if Abraham understood the promises in no other manner than as they had been divinely pronounced ?-(2.) It is a mark of great inexperience in the men who framed these articles, to suppose that the heir-ship of the world which was promised to Abraham, appertained to this animal life and to carnal benefits; because the world of which mention is made in that passage, is that future world to which belongs the calling of the Gentiles, by which vocation Abraham was made the father of many nations. This is apparent from the consideration, that he is said to have been made the heir of the world by the righteousness of faith, of which St. Paul (Rom. iv, 13.) proves the Gentiles likewise to be partakers; and in Ephes. iii, 1-11, the Apostle treats on the vocation of the Gentiles, and says, it belongs to "the grace of the gospel, and to the fellowship of the mystery which from the beginning of the world hath been hidden in God and is now brought to light by Christ, by whom God created all things." I repeat it, that vocation does not belong to the wisdom by which God formed the world, but to that by which he constituted Christ His Wisdom and Power to salvation to them that believe; and by which he founded the Church, which will endure for ever.-See 1 Cor. i, 21-23; ii, 6-8; Ephes. iii, 1-11.-If the forgers of this article say, "that they have likewise perceived this, but had supposed that my opinion was different ;" I reply, It is not the part of a prudent man to frame a foolish adversary for himself. ARTICLE IV. Faith is not an effect of election, but is a necessary requisite foreseen by God in those who are to be elected: And the decree concerning the bestowing of faith precedes the decree of clec tion. ANSWER. Of this article also there are two entire members: 66 I. In the FIRST of them, three assertions are included,(1.) "Faith is not an effect of election.”—(2.) “ Faith is a necessary requisite in those who are to be elected or saved."(3.) "This requisite is foreseen by God in the persons to be elected."—I confess, all these, when rightly understood and correctly explained, agree entirely with my opinion, on the subject. But the last of the members is proposed in terms too odious, since it makes no mention of God, whose benefit and gift I acknowledge faith to be. I will now proceed to explain myself on each of these assertions: 1. With regard to the FIRST, the word "Election" is ambiguous. For it either signifies "the election by which God determines to justify believers, while those who are unbelievers or workers are rejected from righteousness and salvation:" Or it signifies "the election by which he determines to save certain particular persons, as such, and to bestow faith on them in order to their salvation,-other particular persons being also rejected, merely in reference to their being such particular individuals.” Election is received according to this latter signification, by those who charge me with these articles. I take it in the former acceptation, according to Romans ix, 11: "For the children being not yet born, neither having done any good or evil,— that the purpose of God according to election might stand, not of works, but of Him that calleth,-it was said unto her, The elder shall serve the younger."-I will not now enter into a prolix disputation, Whether or not the sense in which I receive it, be the correct one: It is evident, at least, that there is some |