Article 3
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 believers 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 3
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 endeavor to remove by a mild course of instruction, and not to make it a subject of reviling or provocation.
1. 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.” (Galatians 3:23.) 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 Corinthians 3:13,) that is, to the end of the law, as is evident from the whole chapter, and from Romans 10:4, 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 4, 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, (Galatians 4:1-3,) and that bondage from which the Spirit of the Lord is declared to liberate the man whose heart is converted to Him; (2 Corinthians 3:16-18,) 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.
2. TO THE SECOND MEMBER OF THIS ARTICLE, I ANSWER:
First. I never made such an assertion.
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