The Buckler of the Faith, Part · Article 21
THE XXI. ARTICLE: Whereupon M. Arnoux disputeth of the certainty of Perseuerance.
We beleeue that we are illuminated in the faith by the secret grace of God, so that it is a free and particular gift which God giueth to those to whom he will, in such manner, that the faithfull hauehave not whereof to boast; being much more bound to obedience for being preferred before others, for that faith is not giuen vntounto the faithfull for a while, to leade them into the good way, but to make them continue therein to the end. For as it consists in God to make the beginning, of so it is in him to finish it.
ARNOVX.
Section. 50 By these words they pretend, that he that once hath true faith, neuer falleth, and that faith cannot be lost: that it is no more in mans liberty, after he hath receiued that grace of God to leaue it: that by consequence he is confirmed in that grace, and in pursute thereof in good workes, which a little after, they say are necessarily ioyned to faith. Is is not this after a sort to make eueryevery one of them without sinne? Alas! and where are those holy and constant persons to be found among them? And if there be any such, why do they with Caluin teach, that all the workes of the faithfull deserue death?
MOVLIN.
He that will exactly examine rhe words of this 21 Article of our Confession, shall find nothing of all that which M. Arnoux maketh it to say. It doth not say that all those that hauehave faith, are assured to continue therein vntounto the end, but that faith is giuen to continue to the end, which no man can contradict, but he that will hauehave a man to leaue and forsake the seruice of God after he hath once begun well. And to be short, in all this Article there is no mention made of the certainty of perseuerance.
Neuerthelesse although he wander out of the way, we will follow him by his steps, and manifest and explane vntounto the Reader the certainty of perseuerance.
First, we do not denie, that there is a faith for a time, and which perseuereth not to the end. The Scripture speaketh thereof in many places: as Math. 13.20. Ioh. 2.22.23. Hebr. 6.4.5.6 and in other places.
Secondly, we confesse and acknowledge that the faith of the elect groweth by degrees, and that as it waxeth stronger, so the certainty of perseuerance increaseth. Yet while it increaseth, there is still some remnant of infirmitie in man, and the flesh suggesteth doubts, so that this certainty is not giuen to all the elect in like measure.
OnelyOnly we say, that whosoeuer turneth vntounto God by true repentance, and by an vnfained faith, hath apprehended the benefit of Iesus Christ, and the promise of God: he ought to be assured and to beleeue that God will not forsake him and will giuegive him grace to perseuer, and that God will hauehave vsus to hauehave this assurance, and promiseth vsus perseuerance. And that he giueth this assurance to his elect, to some sooner to others later, and in diuerse measure: but that specially he giueth it to his children at the houre of death.
This certainty of perseuerance is taught vntounto vsus in the word of God: Iere. 32.39.40. where God makes this promise, I will giuegive them one heart, and one way, that they may feare me for euer: I will make an euerlasting couenant with them, that I will not turne away from them, to do them good.
Iesus Christ, Marke 13.22. saith, that False Christs shall rise, and false Prophets, and shall shew signes and wonders, to deceiue, if it were possible, the elect. Shewing that the elect cannot finally be seduced, and by consequence shall pers…uer vntounto the end. Therefore the Apostle in the beginning of his Epistle to Titus, calleth this faith whereof we speake, the faith of the elect: to shew that it can no more faile then election it selfe. Whether it differ in kind, or in degree onelyonly from temporall faith, yet the certainty thereof is not grounded vponupon his owne force, but vponupon the continuall aide and assistance of God: and this assistance depends vponupon election.
Iesus Christ Ioh. 6.39. saith This is the Fathers will which hath sent me, that of all which he hath giuen me, I should lose nothing. Now those whom the Father hath giuen to Iesus Christ are the elect, whom seeing Iesus Christ promiseth not to lose, but to keepe them alwayes, it is necessary that they should perseuer vntounto the end.
Our Lord, Ioh. 4.14 speaking of the Spirit which he giueth to those that are his, promiseth To giuegive them water, whereof whosoeuer drinketh shall neuer be more athirst, but that it shall be in him a well of water springing vp vntounto eternall life: which cannot be without perseuering to the end.
Saint Paul, Rom. 8.35. assureth himselfe of this perseuerance, saying, Who shall separate vsus from the louelove of Christ? And a little after, 38. For I am assured, that neither death, nor life, nor Angels, &c. shall be able to separate vsus from the louelove of God. So Iesus Christ promiseth the gift of perseuerance to Saint Peter, Luk. 22.32 when he saith vntounto him, I hauehave prayed for thee that thy faith faile not.
In the first Psalme, the faithfull are compared to a tree whose leaues neuer fall. Iesus Christ compareth them to a man that hath built his house vponupon a rocke, which standeth fast against all stormes and tempests, Matth. 7.24. Saint Peter in his first Epistle 1.23. saith that The word of God dwelling in their hearts, is an vncorruptible seed, liuing, and enduring for euer. And before verse 5. he said, that We are kept by the power of God, through faith, vntounto saluation.
To the same end it is said, that the true faithfull are oftentimes called members of Iesus Christ: for it is not to be beleeued, that Sathan can cut off or pull away the members of Iesus Christ, nor yet diminish his body. As also that the regeneration of the faithfull is called a birth, Iohn 3.3. and a resurrection, Reuel. 20.6. For this second birth cannot be made voyde by death. And the Spirit of God, Reuel. 20.6. saith, that The second death (which is damnation) hath no power on him that hath part in the first resurrection. Now if a man truly regenerated could entirely lose faith and godlinesse, and after returne againe and be reestablished by repentance; besides this second birth, whereof the Scripture speaketh, there should be a third and fourth birth, whereof the Scripture maketh no mention. And if we had not so many places of the Scripture for the certainty of perseuerance, yet so many places alledged in the 46. Section, whereby God will hauehave vsus to be assured of our saluation, necessarily presuppose the assurance of perseuerance: for without it saith wauereth, and floateth in vncertaintie.
All this is grounded vponupon the constant and vnuariable election; vponupon the nature of God, whose gifts and callings are without repentance, Rom. 11.29: vponupon the promises of God before set downe. God dresseth that which he hath planted. He giueth, because he hath formerly giuen. His first graces inuite and draw on those that follow, and are promises for the time to come.
It may well fall out, that the faith of the faithfull hardly assailed, may sometime languish, as those that faint and fall into a swoune. So it hapned to Dauid, Salomon, and Saint Peter, and to many faithfull seruants of God, whom yet God recouered againe out of their trance. For, that Dauid in his fall did not wholly lose the Spirit of God, it appeareth by that which he himselfe saith, Psal. 51.11. Cast me not away from thy presence, and take not thy holy Spirit from me. Then he had that Spirit still. As for Salomon, God himselfe, 2. Sam. 7.14.15. promised, that If he committed iniquitie, he would chasten him with the rod of men, but that his merciemercy should not depart from him. Whereby it appeareth that by this doctrine we do not make our selues without sinne, as M. Arnoux chargeth vsus.
Howbeit this perseuerance, although it be necessarie, is neuerthelesse voluntary, and without constraint. In the 21. Section we hauehave shewed, that there are voluntary necessities, and that constraint and not necessitie, is repugnant to liberty. All of vsus necessarily desire to be happy, and yet with freedome of will. It is not to be asked, whether the Elect can resist the grace of God, for all of them for a time resist it, and of their owne nature can do no other thing. But God in his secret counsell hath decreed, to bend theit wils, that they will not resist vntounto the end. That which M. Arnoux makes vsus and Caluine say, that all the workes of the saithfull are worthy of death, is slanderous, and nothing to the purpose.
ARNOVX.
Section. 51 Places of the Scripture quoted in the margent of the Confession. 1. Corin. 1.8.9. Who shall also confirme you vntounto the end, that you may be blamelesse in the day of our Lord Iesus Christ. God is faithfull, by whom you are called vntounto the fellowship of his Sonne Iesus Christ our Lord. Iude 3. It was needfull for me to write vntounto you, to exhort you, that you should earnestly contend for the maintenance of the faith which was once giuen vntounto the Saints. And Rom. 11.29. For the gifts and calling of God are without repentance. Note, he will strengthen you, because it is by him, and not by your selues that you shall be constant, so you be constant, and there shall be no want in him, or on his part. Note, it shall not want on Gods part.He hath called you to the communion, that is not to say that you shall continue therein; but if you continue therein, he will be faithfull vntounto you, to giuegive you that which he hath promised you. Faith hath once bene giuen to the Saints, is it therefore to be said, that it is for a time onelyonly, or for euer, or without losing, or recouering it againe? To be short, the gifts and calling of God are without repentance, because God neuer recalleth that which he hath done. Thy destruction cometh of thy selfe ô Israel.
MOVLIN.
This is a blow on the naile, by our Aduersary giuen to three places of Scripture set downe in the margent of the 21. Article of our Confession to shew that they are wrongly alledged to proue the certainty of perseuerance; which is asmuch as to fight against his owne shadow: for those places are not brought to proue the certainty of perseuerance, wherof there is nothing spoken in that Article.
Adde hereunto, that we hauehave already confuted that in the 47. Section, where we hauehave shewed that Gods decree to giuegive perseuerance to his Elect, is not a conditionall but an absolute decree. And it were a contradiction to say, that God giueth perseuerance to the faithfull, if they pers uere: or to speake (as M. Arnoux saith) that by the grace of God they shall be constant, so they be constant. But specially he speaketh with a good grace, to say that there shall be no wanting on Gods behalfe. This Doctor imagineth, that God saith vntounto vsus, Do your indeuour, and I will do mine: It is not my fault, but you hinder me from doing that which I would willingly do. This Diuinitie is hypochondriacall: and the example which he setteth down in his answer is childish. If (saith he) I should say to a sicke person, The Physitian will aide and not leaue you to the end, should it thence follow, that the sicke man cannot disobey the Physitions order. Certes God is not like a Physition, that cannot giuegive the will to his patient to suffer himselfe to be ruled: but God giueth his Spirit to his Elect, which formeth them to obedience.
The place of Scripture; Thy destruction cometh from thy selfe O Israel; is not to the purpose, touching the perseuerance of the Elect: for that is spoken of reprobates.
ARNOVX.
Section. 52 Contrarie places of Scripture. 1. Cor. 10.12. Wherefore let him that thinketh he standeth, take heed lest he fall.
It may then be that he may fall, and he cannot fall vnlesse he stands; and if he stood, he had faith. Who then dares contradict Saint Paul, that he that hath faith cannot lose it?
MOVLIN.
Saint Paul in that place speaketh to those that are presumptuous and negligent, and that trust in their owne strength, and saith vntounto them, Let him that thinketh himselfe to be very sure and firme, take heed that he falleth not into such faults, whereby his presumption and weakenesse may be knowne. For by falling he vnderstandeth not to lose faith, as M. Arnoux imagineth, but to fall into faults, whereby his false trust may be conuinced. But to gratifie our Aduersarie, put the case that Saint Paul speakes to those that hauehave true faith. In that sence, I say, that either the Apostle speaketh of finall falling, whence men neuer recouer again; or of faults, whence men recouer againe, and which sometimes befall the most holy men, as Saint Peter and Dauid &c. If he speake of faults whence men recouer again, this makes nothing against finall perseuerance, which we speake of here. If he speakes of finall falling, and whence men neuer recouer againe, this instruction is not vnprofitable to those that are assured of their saluation. For those that truly stand vpright, should not be carelesse of falling. The assurance that they hauehave to go into the kingdome of God, hindereth them not from turning out of the way to hell, but bindeth them to be warie thereof. For mans will ought to obey Gods decree. Those whom God hath ordained to perseuer vntounto the end, ought to vse the meanes to attaine thereunto: he whom God hath preordained to liue an hundred yeares, should be carefull not to want food by his negligence. For the confidence which we hauehave that God will saue vsus, is no cause of negligence. And to be short, to the end that no man should serue their turnes with that place of Scriptu…e to weaken the certainty of perseuerance, Saint Paul addeth, verse 13. There hath no temptation taken you, but such as appertaines to man; and God is faithfull, which will not suffer you to be tempted aboue that you be able, but will euen giuegive the issue with the temptation, that ye may be able to beare it. By these words he strengthneth them, with assurance that God will giuegive them grace to perseuer.
ARNOVX.
Section. 53 Philip. 2.12. Make an end of your owne saluation with feare and trembling.
But why should he tremble that hath no feare, and knowes himselfe to be assured?
MOVLIN.
This feare and trembling is not the feare of hell, but a feare to offend God; it is a childlike feare, and not a seruile feare: a feare that quickneth slownesse, and is not contrary to faith.
And although the Apostle should here speake of the feare of hell, what is that to the purpose? For who knoweth not, that the Apostle giueth instructions to all sorts of persons, and by consequence also, vntounto those that doubt of their saluation? To men that are not forward in godlinesse, the feare of hell serueth for a compulsarie feare, and a good restraint from euill. But this feare decreaseth, as faith increaseth and taketh deeper roote; as scaffolds made about buildings, are by degrees pulled downe, as the building goeth forward and is perfected.