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 endeavor 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 labors 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, 4, 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 servi tude 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 judg ment 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 forever. 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 elec tion. ANSWER. Of this article also there are two entire members: 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 decree of God by which he determines to justify believers; and which, since it excludes unbelievers from righteousness and salvation, is appropriately called "the decree according to election" or " with election," as being that which does not include all men within its embrace. This decree I consider as the foundation of Christianity, of man's salvation, and of his assurance of salvation; and it is this of which the Apostle treats in the ninth, tenth and eleventh chapters of his Epistle to the Romans, and in the first chapter to the Ephesians. But I have not yet declared what my sentiments in general are about that decree by which God is said "to have determined absolutely to save certain particular persons, and to bestow faith upon them in order to their salvation, while others are reprobated from salvation and faith;" although I have confessed, that there is a certain decree of God, according to which he determines to administer the means to faith and salvation, as he knows them to be suitable and proper to his righteousness, mercy and severity. From these premises it is deduced as a most manifest consequence, that faith is not an effect of that election by which God determines to justify those who believe. 2. With regard to the SECOND assertion, from the particulars thus explained it is concluded, that "faith is a necessary requisite in those who shall be partakers of salvation according to the election of God;" or, that "it is a condition prescribed and required by God, to be performed by those who shall obtain his salvation." "This is the will of God, that whosoever believeth in the Son hath eternal life; he that believeth not, shall be condemned." The propositions contained in this passage cannot be resolved into any other than this brief one, which is likewise used in the Scripture, "Believe, and thou shalt be saved." In which the word "believe" has the force of a demand or requirement; and the phrase "thou shalt be saved" has that of a suasion, by means of a good that is promised. This truth is so clear and perspicuous, that the denial of it would be a proof of great perversity or of extreme unskilfullness. If any one say, "It is a condition, but yet an evangelical one, which God may himself perform in us, or, (as it is better expressed,) which He may by his grace cause us to perforin;" the man who speaks thus, does not contradict this truth, but confirms it when he adds this explanation, "of what description soever that condition may be." 3. With regard to the THIRD, I say that we must distingish between the condition by which it is required, that by which it is performed, and that by which it is seen or foreseen as performed. This third member, therefore, is proposed in a manner much too confused. Yet, when this confusion is corrected by the distinction which we have stated, nothing of absurdity will be apparent even in that member. Because foreseeing or seeing, in the very nature and order of things, follows the performance itself; the performance has its own causes into which it is to be resolved; and the efficiency of those causes is not necessary, unless faith be prescribed and required by the law of faith and the gospel. Since therefore |