The Sum of Christian Religion, Animadversions · Articles · Article 5
ARTICLE V.
Who are by true faith ingraffed into Jeſus Chriſt, and therefore partakers of his quickning Spirit; they have power ſufficient to fight againſt Satan, ſin, the world, and their owne fleſh, and to obtain the victory: but, by the help of the grace of the holy Spirit. So Jeſus Chriſt is preſent by his ſpirit to them in all tentations, ſtretching out his hand, and confirming them, if they be ready for the combate, if they require his help, nor be wanting to themſelves; and this ſo much,Hebr. 3.6, 14. 2 Pet. 1.10. Jude 3. 1 Tim. 1.14. Heb. 11.15. that by no cunning of Satan, or ſtrength, can they be ſeduced, or taken out of Chriſts hands, according to that of John 10. No man can take them out of mine hand. But whether theſe ſame may not, by their negligence, deſert their beginning in Chriſt, and embrace again this preſent world; and, whether they may not fall off from the holy doctrine, once delivered to them, make ſhipwrack of their conſciences, and fall away from grace, ought to be weighed fully out of holy Scriptures, before they can be taught with full tranquillitie of mind, and plenitude of confidence.
The Examination.
WHereas the Remonſtrants in this Article profeſſe, that they deliver in their Conference the doctrine of the Saints perſeverance in faith, wee may juſtly wonder why they are ſo wary, in expreſſing the word perſeverance, or perſevering: and much more, why they are afraid once to name God; except it be, becauſe they betray in the adverſative clauſe, that they would have both the name and the thing quite extermined out of the Church. But their conſciences did ſo dictate to them, that God would never bleſſe ſo wicked a deſigne, that they cannot endure perſeverance ſhould be called the gift of God:Col. p. 407. and are not aſhamed to write, that it is ill done to call it ſo. But, if we muſt ſpeak the truth, by this means they do too much bewray their perverſneſſe and ignorance: For, is it not perverſneſſe to ſay, that is not rightly called the gift of God, which God hath ſo often in Scripture promiſed to beſtow upon the faithfull; and which the Saints ſo earneſtly deſire God to beſtow on them? Is it not ignorance to deny perſeverance to be a gift, and that infuſed; and not to think, that perſeverance is nothing elſe, but faith it ſelfe perſevering to the end? But, is not faith the gift of God infuſed?Col. p. 502. Do not they themſelves confeſſe, that it is the meer gift of God?
But they cannot be ignorant, that Austin, in a book by it ſelfe, aſſerted the gift of perſeverance againſt the remainders of the Pelagians, to which book he gave the title, Of the good of perſeverance: the argument thereof is nothing elſe but the ſame; to wit, That perſeverance in faith to the end, is the gift of God, is to be ſought of God, and is given truly to all that are called and predeſtinate, according to the purpoſe of God. This is Auſtins opinion. Theſe men, throughout all their Conference, as appeares, can well enough endure the perſeverance of the Saints: but no waies that it ſhould proceed from predeſtination, as the effect from the cauſe; or, that it ſhould be held certaine, ſeeing all the engines of theſe five Articles are deviſed and directed, to overthrow the counſell of Gods diſcretive predeſtination: And, on the contrary, to erect the idoll of ſelf-power in us. But let us weigh the words of this fifth Article.
The fifth anſwereth the fourth: For, whereas the fourth, with the third, is very bountifull, in extolling of grace; but what it gave, in the laſt clauſe it took away: ſo this very carefully provides for the means and ſecurity of ſalvation in the faithfull, in the three former parts; for, it is quadripartite, as it ſeems: 1. That they have meanes ſufficient to reſiſt Satan and ſin, by the help of grace. 2. That Jeſus Chriſt in all tentations is preſent with them, and reacheth out his hands to them. 3. That he ſo confirmes them, that they cannot be ſeduced, or taken out of Chriſts hands by any deceit or violence of Satan. With ſuch large priviledges they have ſufficiently provided for perſeverance.
But, as before, ſo here, there is poyſon in the taile: for, what they granted in the adverſative appendix, they call it in queſtion: in their Conference they plainly take it away; yet, nor without buskin-phraſes, but ſuch, as bring in the ſame inconveniencies, which before they did: ſo that either they betray themſelves to be equivocating diſturbers, or entangle themſelves with contradictions; which thus appeare.
In the appendix or addition they ſay, But whether they, who by true faith are inſerted into Jeſus Chriſt, and therefore partakers of his quickning Spirit, may not forſake the beginning of their being in Christ, fall away from faith, loſe grace, is to be more exactly conſidered out of Scripture, before they can teach it with confidence; that is, they doubt whether it be true. But, if before they ſpeak the truth, they cannot doubt of this: For, if they, who by true faith are inſerted into Christ, have ſufficient ſtrength to obtaine the victory over ſin, Satan, &c. and Christ in all tentations is preſent with them, and reacheth out his hand, that they cannot be ſeduced or taken out of Christs hand, by any cunning or ſtrength of Satan; how, I pray, can it be doubted, but that ſuch, by reaſon of the helps given to them by Chriſt, and by reaſon of his aſſiſtance, and of his confirming and aiding of them in all tentations; but chiefly of defection, can never forſake the beginning of their being in Chriſt, can never fall away from faith, and can never be robbed of their grace? In queſtioning then that which before they aſſerted, and that, indeed, moſt truly, doe not they fight againſt themſelves?
They except, that their aſſertion is not categoricall, but conditionall, that Chriſt, by his Spirit, is preſent with them, that hee ſtretcheth out his hand to them, and confirmes them that are inſerted into him by true faith, if ſo be they are ready for the fight, and beg his help, nor be wanting in performance of their duty, &c. But that this condition is not placed or performed by many, and that therefore no conflict followes. But, I pray, what kind of God doe they feigne here, (whom ſecretly they exclude?) What kind of Chriſt? What kind of Spirit? To wit, ſuch an one, who, indeed, furniſheth thoſe who by true faith are engraffed into Chriſt, with the meanes of reſiſtible grace; but doth not fit them for the combate in their tentations, ſuffers them ſo to ſnort, that they ſeek not for his help, that they are wanting in the performance of their dutie; but Gods promiſes and aſſeverations doe teach far otherwiſe: for, albeit the condition of the combate, of prayers and vigilancie, which they require, be altogether neceſſary for perſeverance; yet, that this is not ſo much propoſed by the faithfull (which is all theſe men would have) as effected by the Spirit of God in the faithfull, is cleere by theſe and ſuch like teſtimonies:Deut. 30.6. Jer. 32.40. De bono perſev. c. 2. Ezech. 36.27. Iſa. 59.21. The Lord thy God ſhall circumciſe thine heart, and the heart of thy ſeed, that thou maist love the Lord thy God with all thine heart. I will put my feare in their hearts, that they ſhall not depart from mee. Which words Auſtin citing, for the good of perſeverance, thus explaines, So great ſhall my feare be, which I will put in their hearts, that they ſhall adhere to me continually. I will put my Spirit in the midſt of you, and I will make, that you ſhall walke in my precepts, and keep my judgements, and doe them. This ſhall be my covenant with them, ſaith the Lord: My Spirit, which is in thee, and my words, which I have put in thee, ſhall not depart from thy mouth. I will poure upon the houſe of David, and upon the inhabitants of Jeruſalem, Zach. 13.10. 1 Cor. 1.8. Phil. 1.6. 1 Pet. 1.5.the ſpirit of grace and ſupplication, and they ſhall look on mee whom they have pierced &c. God will ſtrengthen you even to the end. He that hath begun in you a good worke, will perfect it, untill the day of the Lord Jeſus, who, by the power of God, are kept by faith to ſalvation, &c. Either theſe are vaine promiſes, which God forbid, or the aſſumption is falſe, that the condition is not propoſed or performed by many, who are not engraffed into Chriſt by true faith.
Cavilling to the contrary will not availe, That theſe promiſes are not abſolute, but to be underſtood with a condition, to be performed by the faithfull: that being ſtrictly understood, they exclude the least offences of the Saints: that a condition is commanded, not promiſed, &c. which are vaine ſhifts: For, the promiſes ſpeak plainly concerning the very condition of faith, prayers, perſeverance in the faithfull to be wrought by the holy Ghoſt. Nor will it follow, that the working of perſeverance is not promiſed, becauſe it is commanded, and required of the faithfull: For, it is commanded alſo, that they feare God, that they walke in the commandements of God, &c. and yet God promiſeth, I will put my feare, &c. I will make them to walk in my precepts. Now, this is commanded, not becauſe they can, but becauſe they ſhould do what is required; and,De grat. & lib. arb. c. 16. For this cauſe (ſaith Auſtin) God commands ſome things, which we cannot doe, that we may know what to beg of him. Hearing then the command, they aske for that which is commanded, ſaying with Auſtin, Give me what thou commandeſt, and command what thou wilt. De d…no▪ perſev. c. 20.Which words of mine (ſaith he) Pelagius at Rome could not endure, when they were rehearſed by a certaine brother, a fellow Biſhop of mine, in his preſence, and in an angry way contradicting him, he had almoſt fallen foule with him that did repeat them: The orthodox men at this day are in the like condition with them; and yet theſe promiſes do not exclude the faillings of the Saints, whether their ſinnes be great or ſmall, but they lift up thoſe that are fallen from their fall: for theſe promiſes are ſometimes alſo directed to juſt men that fall;Pſal. 37.24. Pſal. 89.34. If the righteous fall, he ſhall not be bruiſed, becauſe the Lord ſupporteth him. If his ſons ſhall forſake my Law▪ &c. I will viſit with the rod their tranſgreſsions, but my mercy I will not take from him.
If then this Article in the three former members is true and certaine, as it is moſt true and certaine, it cannot by the condition inſerted be excuſed from this manifeſt conflict, and contradiction of the adverſative addition, thus: All ingraffed into Chriſt by true faith, and therefore partakers of his quickning Spirit, are ſo confirmed by Chriſt, that by no deceit of Satan, or by any force can they be ſeduced, or taken out of Chriſts hand: this is true and certaine: and, All ingraffed into Chriſt by true faith are ſo confirmed, that they cannot be ſeduced nor taken from Chriſt: this is not true and certaine, but doubtfull and uncertaine, and more exactly to be weighed according to Scripture. This conflict againe is a manifeſt argument of an evill cauſe, and a bad conſcience; neither doe they elude the conflict, but tye the knot, while they ſay, That they queſtion not the doctrinall point of perſeverance, Coll. p. 401.but deſire onelyonly to be further inſtructed: But they diſpute ſo through all their Conference of the perſeverance of the Saints, and they deſire to be inſtructed, that among their divers tergiverſations, they may prove the very ſame to be plainly falſe and impious, which in the former members of the Article they did aſſever to be true and certaine.
Furthermore, in the ſame Conference every-where, whether it be to avoid this conflict, or to draw envy upon orthodox men, ſophiſtically changing the ſubject of the Article, they write, that our orthodox Divines teach, That they who once beleeved, can never againe fall, Coll. p. 403, 404.353.354, 355.372.nor ſhall fall; but are perſwaded, that, let them ſin as often as they will, they can never loſe their faith, nor fall from grace, but inevitably ſhall perſevere, and ſhall be ſaved: And it is but only this opinion of perſeverance (as they ſay,) or manner of it, which they cal in queſtion,Coll. p. 353. or diſlike: For the refuting then, and overthrowing of which, the engines of ſeven Arguments are properly directed to overthrow the orthodox doctrine:pag. 356. 1. Becauſe of it ſelf it is repugnant to true piety and good works;pag. 359. or, becauſe the preaching of it is ſcandalous,pag. 360. and the beliefe of it licentious. 2. Becauſe it takes away the meanes of exhortations,pag. 361. promiſes,pag. 362. and threatnings, &c. 3. Becauſe it makes the warnings and caveats which the holy Ghoſt gives us againſt Satans trecheries ineffectuall.pag. 363. 4. Becauſe examples teſtifie, that many who have beleeved, have totally and finally fallen from the faith. 5. Becauſe many faithfull men are recorded to have fallen grievouſly, and that they have committed the workes of the fleſh, and hainous wickedneſſe, with which filthy deeds faith could not conſiſt. 6. Becauſe, this being granted, all baptiſed Infants, that are borne of faithfull Parents▪ ſhould be ſaved. 7. Becauſe many faithfull men do ſo defile themſelves with wickedneſſe, that they are to be excommunicated, and are excommunicated by the Miniſters of the Church.
But truly, if this be all, and onelyonly this, which they queſtion and oppoſe, they ſhew themſelves to be vaine wranglers; I will not ſay, raſh diſturbers of the Church and State, who make ſuch ſtirre about an opinion, which the orthodox, no leſſe then themſelves, would have, not onelyonly to be examined according to Scripture; but alſo, as a ſcandalous doctrine, and manifeſtly falſe, they oppoſe it, reprove it, and judge it fitting to be thruſt out of the Church: or ſurely, they faſten a notable calumny upon orthodox men, fathering an opinion upon them, which they do no wayes acknowledge to be theirs. And therefore theſe ſeven engines of Arguments beate upon that falſe opinion onelyonly, and no wayes hurt the orthodoxall Tenet, as is ſhewed in the Conference. Now the Calumnies appeare thus:Coll. p. 368. to. 398.
The firſt is in the Subject, who once beleeve: For the Orthodox do not affirme, that all ſuch perſevere, whereas, hypocrites alſo, and temporary beleevers, not perſeverers are ſaid equivocally to beleeve: but of theſe onelyonly they ſpeake, who by true faith are inſerted into Chriſt,Coll. p. 341. and are partakers of his quickning ſpirit.
The other Calumny is in the firſt Attribute, That they can never, nor ever ſhall fall; for, both Scripture and experience teſtifie, and the Orthodox think and teach, that the Saints, or ſuch as are ingraffed into Chriſt, being they are men, and ſubject to humane infirmities, may not onelyonly fall, but have oftentimes fallen through the infirmities of their fleſh, into ſmall and great ſins. The third is in the other Attribute, Let faithfull men ſin never ſo much, yet they may and ought to be perſwaded of their perſeverance; and this is that abſurd doctrine of the Saints perſeverance. But this is as fooliſh and plaine a piece of Sophiſtry or fallacy of the accident, as if they had ſaid, Becauſe ſound men may and ought to run and labour; ſo ſick men, who are in a Fever, or in a fit of the Gout, may and ſhould run and labour: but as ſickly diſpoſitions accidentally hinder the vitall actions of the body, ſo the infirmities of the fleſh accidentally hinder the ſpirituall operations of faith and of the Spirit.
The fourth Calumnie is in the third Attribute, The faithfull can never loſe their faith, nor fall from grace. This ſounds to them as an abſolute impoſſibility; but the Orthodox uſe a limitation thus; The faithfull cannot fall, if you looke upon Gods gracious promiſes: for, the holy Ghoſt is a faithfull keeper, and the counſell of God, concerning the ſalvation of ſuch as are predeſtinated is unchangeable; and that out of the mouth of our Saviour, Mat. 24.24. John 10.28. But if we looke upon the treacheries and ſtrength of Satan, and the infirmities of the faithfull, when they are left to themſelves, then they are too part, and that every moment to be ſupplanted by Satan and their owne fleſh:Coll. p. 36. and they openly profeſſe, that in that reſpect they may fall away and periſh.
The fifth is in the ſame Attribute; To loſe faith, to fall from grace: which theſe men underſtand abſolutely; but the Orthodox underſtand a limitation; That they cannot loſe faith, nor fall from grace altogether or totally; to wit ſo, as to become of faithfull men Infidels, and enemies to God, as they that ſin before regeneration: which is falſe, both by teſtimonie of Scripture and experience.
The ſixth is in the fourth Attribute, But ſhall perſevere inevitably. They think that we meane any ſort of men, even ſuch as are carnally ſecure, as if they ſhould perſevere, nill they will they: which is farre from the minde and candor of orthodox Divines. And ſo, having unfolded their buskins, and removed the calumnies, that the orthodoxall doctrine, concerning the perſeverance of the Saints in faith, is true and ſound, is ſhewed by ten Arguments, taken out of the Scripture in the Conference.
1. Becauſe God in his word hath promiſed to the faithfull in Chriſt,Coll. p. 147. a totall and finall perſeverance, Jer. 32.40. Pſal. 125.1. John 10.28. &c. Therefore he performes it, becauſe he cannot lye. This is Auſtines firſt Argument for the good of perſeverance.De bono perſev. c. 2. Coll. p. 343. 2. Becauſe the Apoſtles witneſſe, that God doth, and will faithfully performe his promiſes, concerning their preſervation in the faith. 1 Cor. 1.8. & 10.13. Phil. 1.6. 1 Theſ. 5.23. &c. 3. Becauſe, out of the Apoſtles doctrine,Coll. p. 344. Lib. 3. De juſtif. c. 12. Rom. 8.30. the perſeverance of thoſe that are called according to Gods Decree, is the proper effect of predeſtination; ſo that Bellarmine himſelf, a great Patron of indifferent or reſiſtible grace, doth plainly confeſſe, That perſeverance is the moſt proper effect of predeſtination, ſo that without perſeverance, predeſtination cannot be fulfilled. 4. Becauſe Chriſt prayed,Coll. p. 344. and doth pray for the perſeverance not of Peter alone, but of all who were to beleeve by the Apoſtles preaching; but the Father alwayes heares the Son, Luke 22.32. Joh. 17.20. John 11.42. &c. 5. Becauſe they that are ingraffed into Chriſt by true faith,Coll. p. 344. pray inceſſantly for their owne perſeverance; but whatſoever they aske of God by faith, they obtaine it. And this was Auſtines ſecond Argument, for the good of perſeverance. 6. Becauſe they that are ingraffed by faith into Chriſt truly,Coll. p. 345. are by the power of God faithfully preſerved in faith perſevering to the end,Coll. p. 345. 1 Pet. 1.5. 7. Becauſe they that are by true faith ingraffed into Chriſt, have their ſalvation ſealed in their hearts by the earneſt of the holy Ghoſt, and conſequently, their faith and perſeverance are ſealed too,Coll. p. 346. 2 Cor. 1.21. Epheſ. 1.13. &c. 8. Becauſe true beleevers are like a tree that doth not wither, the wiſe man that built upon the rock, the ſeed caſt into the good ground, &c. according to Scripture.Coll. p. 346. 9. Becauſe true beleevers are diſtinguiſhed from temporary back-ſliders by reaſon the faith of thoſe is rooted in their hearts, but the faith of theſe hath no roote. 10. Becauſe the Scripture expreſly confirmes,Coll. p. 347. that the true beleevers can or ſhall never utterly fall away. Rom. 6.2, 8, 9, 10, 11. 1 Joh 3.9. 1 Joh. 5.4.
Againſt theſe points, all that with much verboſity are handled by the Noveliſts in the Conference, from page 414. to page 459. come to this one point of the condition required in the faithfull, which exception wee have already ſhewed both to be weake, and alſo to be overthrowne by the promiſes themſelves; now all are reduced to this one ſolid and unanſwerable demonſtration, from the poſition of ſufficient cauſes, to the poſition of the effect, thus:
To whom God hath promiſed to give certainly perſeverance in faith, and who are kept by the power of God in faith to the end, and for whoſe perſeverance Chriſt hath prayed, and doth pray; and who pray themſelves inceſſantly for the ſame; and whoſe perſeverance is grounded in Gods eternall predeſtination: their perſeverance in true faith unto the end is not doubtfull, but ſure, according to the Scripture: All ingraffed into Chriſt by true faith are ſuch, to whom God hath promiſed to give perſeverance, Jer. 32.40. Pſal. 25.1. &c. and who by the power of God are preſerved by faith unto ſalvation, 1 Pet. 1.5. and for whoſe perſeverance Chriſt did and doth pray, John 17.20. Rom. 8.34. and who daylie in the Lords Prayer call upon God for the ſame: whoſe perſeverance at length is founded in Gods eternall predeſtination, Mat. 24.24. Rom. 8.30. Epheſ. 1.11, 14. 1 Theſ. 2.13, 14. &c. Therefore the perſeverance of all thoſe who are inſerted by true faith into Chriſt, is not doubtfull, but certaine, according to Scripture.
No leſſe firme a demonſtration doth the proximate cauſe yeeld which begets true faith, alwayes remaining in the Elect, out of two ſayings in Scripture joyned together, 1 Pet. 1.23. You are renewed not of mortall ſeed, but of immortall, by the word of God which abideth foe ever: And, 1 John 3.9. He that is borne of God ſinneth not, becauſe the ſeed of God remaineth in him: nor can he ſin, becauſe he is borne of God. Hence we reaſon thus:
They who are borne of the immortall ſeed of Gods word, and in whom this immortall ſeed (notwithſtanding their infirmities) doth remaine, in them alſo faith abides; nor doth it finally faile, and conſequently perſeverance, which is faith it ſelfe not failing, but remaining and perſevering: the reaſon of this, is the individuall knitting of the cauſe and the effect, becauſe the immortall ſeed of Gods word remaineth not (in whom it doth remaine) but by faith: All that are ingraffed into Chriſt by true faith, are borne againe of the immortall ſeed of Gods word, as Peter the Apoſtle witneſſeth; and in them abideth this immortall ſeed (not withſtanding their infirmities) witneſſe John the Apoſtle: In all then that are by true faith ingraffed into Chriſt, faith remaines, neither doth it ever utterly faile, and conſequently perſeverance, &c.
What need many words; If the perſeverance of the Saints be doubtfull, then is it not given certainly by God to all them that aske it daylie, praying with all their heart, Hallowed by thy Name, thy Kingdome come, thy will be done on earth, as it is in heaven: Leade us not into tentation, Cyp. de Orat. Aug. de bono perſev. c. 2.3.6.but deliver us from evill, &c. In which Petitions, Cyprian and Auſtine learnedly and religiouſly teach, that perſeverance is begged of God: then 2. this promiſe of God, beſides others, will be vaine, Heare, O houſe of Jacob, who have beene carried by me from the wombe, even to your old age I am with you, and till you be hairy I will carry you: Iſaiah 46.3. Phil. 1.6.I have made, I will beare, I will alſo carry, and will deliver. 3. In vaine will the Apoſtles moſt hearty perſwaſion, confidence and promiſe be, I am perſwaded that he who hath begun a good worke in you will perfect it, Rom. 8.33. 1 Cor. 1.8.untill the day of Jeſus Chriſt. For I am perſwaded, that neither life nor death, &c. can ſeparate us from the love of God in Chriſt Jeſus. God will confirme you to the end unblamable, untill the day of our Lord Jeſus Chriſt. 4. In vaine will be the prayer and confidence of the Saints, praying with David, O God, forſake me not in mine old age, and when my head groweth gray. Thou haſt ſhewed me many and great afflictions, but thou haſt returned and quickned me. 5. Juſtifying faith will be in vain, or the aſſurance of the remiſſion of ſins for the time preſent: for, he that doubteth of Gods promiſe for the time to come, feignes that he beleeves the promiſe of the time preſent;Iſai. 46.3. Iſai. 43.25. for, theſe are conjoyned, I did beare you, I will beare you till your old age. I, I am he who blot out thine iniquities, &c. and will not remember thy ſins any more. 6. In vaine, finally, is the faith of eternall life and ſalvation: becauſe, he that doubts of his perſeverance in faith, without which life eternall is not obtained, how can he be confident of life eternall? for, he that doubts if he ſhall live till the morrow, how can he be aſſured he ſhall live eternally? ſo, inſtead of faith, a fallacious opinion ſhall take place; in mens conſciences, heſitation, doubting, feare, anxiety, undermining and overthrowing all Chriſtian comfort and confidence, will domineere. Theſe are the fruits which the deniall of perſeverance will bring forth; all which are falſe, impious, blaſphemous; againſt which the perſeverance of the Saints ſtands as a ſtrong bulwarke.
Now, the cavill about the condition annexed to the promiſes, doth nothing hinder our Arguments, as was ſhewed. Neither is the perſeverance of the Saints prejudiced by that calumny of ſcandalous preaching, and licentious beliefe of perſeverance. For, otherwiſe the Apoſtles preaching of this doctrine had beene ſcandalous, and the Churches beleeving thereof at that time had beene licentious.De bono perſev. c. 18. I (ſaith Auſtine) will not exaggerate this matter with my words, but will rather leave it to them to conſider, that they may ſee what this is which they have perſwaded themſelves, to wit, that the preaching of perſeverance doth rather wrong the hearers by deſperation, then helpe them by exhortation: for, this were as much as if you would ſay, that then man deſpaires of his owne ſalvation, when he hath learned to put his truſt, not in himſelfe, but in God. Neither doth the Paralogiſme non cauſae, concerning the neglect or nullifying of the meanes, and fore-warnings, &c. hinder us; for, by theſe ſame meanes the holy Ghoſt doth worke and ſupport the certainty of perſeverance in the hearts of the Saints, nor are we moved with the examples of hypocrites and Apoſtates in their fourth Engine, of whom alſo the five marginals of the Article ſpeake. For, theſe men had nothing common with the true faithfull, but the bare name onelyonly of faith, of all which it is therefore ſaid,1 Joh. 2.1. They went out from us, becauſe they were not of us; for, if they had beene of us, they had remained with us, but that is might be knowne they were not of us, therefore they went out. See Auſtine, De bono perſeverantiae, c. 8. The great and grievous falls of Moſes, Aaron, David, Salomon, Peter, Judas, and of others, trouble not us; for, if they did any thing prejudice perſeverance, it was in the totality, not in the finality thereof: for, it may be eaſily proved, that all thoſe, whom the enemies of perſeverance do object, either were not true beleevers, but hypocrites; or repented in the end. But neither can their totall perſeverance be overthrowne from hence, except withall Gods promiſes be overthrowne too, which is impoſſible ſhould be overthrowne by the exception of a pretended condition.
But the failings of the Saints (that I may ſpeake this by the way) muſt not too peeviſhly be canvaſed by thoſe who will be accounted among the number of Saints: but prudently, according to the rule of Charity, are to be deplored,foreign. rather then cenſured; conſidering, God is a Father, who is to judge his owne ſons when they offend; and the Saints are his children, who are to give an account of their actions to their Father.
Oftentimes, in a family, the ſon and the ſervant commit the ſame offence, and the ſon offends more hainouſly then the ſervant; yet an earthly father thruſts the ſervant out of doores, whereas, he will not diſ-inherit the ſon, but chaſtiſe him onelyonly for his good: therefore, the offence of a Son, committed in the folly of his youth, as it doth not induce him to hate his father, ſo it doth not extinguiſh the fathers affection to his ſon. David trecherouſly killed Ʋriah, Joab, Amaſa: Peter three times perfidiouſly denied his Maſter, Judas once betrayed him; put aſide the event, and Peters ſin will ſeeme greater then that of Judas; yet Chriſt looked with pity upon him, not upon this. Now let our Cenſors come and prove, that Peter utterly loſt that faith for which Chriſt prayed that it might not faile.
Now for their faults: As in ſharpe diſeaſes mans life is endangered, till the Phyſicians helpe come, yet it is not preſently extinguiſhed; even ſo, in great ſinnes the Saints faith is ſhaken and weakened, but it is not therefore preſently loſt or dead, becauſe the heavenly Phyſician, by his unſpeakeable grace, ſuſtaines in their hearts that immortall ſeed of God from which their faith proceeds, and ſupports them with his hand, that, when they fall, they may not be bruiſed, 1 John 3.9. Pſal. 37.24. This doctrine humane equity, not to ſpeake of Chriſtian charity, cannot upon any pretence ſubvert.
Laſtly, the two laſt fooliſh Paralogiſmes do not hurt the Saints perſeverance, if they be even ſcholaſtically examined; for, though both of them ſhould directly conclude, (as they ought to do) the contradictory to perſeverance, to wit, That ſome truly and actually beleeving and regenerate, do loſe their faith and ſpirit of regeneration; they muſt neceſſarily conclude (leſt either of the Premiſſes be falſe) out of pure particulars; and the firſt of them thus: Some baptiſed children of faithfull parents, do utterly loſe faith, and the Spirit of regeneration; the reaſon is, becauſe otherwiſe all, without exception, ſhould be ſaved: which to them ſeemes an abſurdity, but by us is to be wiſhed in charity. But ſome baptiſed children of faithfull parents do truly and actually beleeve and are regenerated; Therefore ſome, truly and actually beleeving and regenerate, do utterly loſe faith and the Spirit of regeneration: but the latter concludes thus, Some excommunicate for their wickedneſſe, doe utterly loſe their faith: Some excommunicate for their wickedneſſe, are truly faithfull and regenerate; Ergo, Some truly faithfull and regenerate do utterly loſe their faith, or elſe of neceſſity, (ſeeing theſe are childiſh & fooliſh) that the conſequences may be mended, the former Paralogiſme moſt aſſume the Minor univerſally falſe, and the latter muſt ſuppoſe the Major univerſally falſe alſo: ſo that the former muſt be thus made in Diſamis (otherwiſe they cannot conclude, except they had rather have a Major univerſally falſe;) Some baptiſed children of faithfull parents, utterly loſe their faith and regeneration; All the baptiſed children of faithfull parents, truly and actually beleeve and are regenerate; Therefore, ſame truly and actually beleeving and regenerate, utterly loſe their faith and regeneration. Here the Remonſtrants themſelves cannot deny, but that the univerſall Aſſumption is falſe, except they underſtand it ſacramentally; and ſo againe, the conſequence ſhould be faulty. For, Auſtines doctrine (which the orthodox Churches follow) is this, As in Iſaac, who was circumciſed the eighth day, the ſigne of the righteouſneſſe of faith went before; and becauſe he imitated his fathers faith, there followed in him, as he grew in yeares, the righteouſneſſe it ſelfe, the ſeale whereof went before in the Infant: even ſo, in baptiſed Infants, the Sacrament of regeneration goeth before, and if they have Chriſtian piety, converſion followes after; the myſtery whereof goeth before in the body. Neither doe the words of the Catechiſme, page 74. any thing availe to the proofe of the Aſſumption univerſally falſe.
The latter from an univerſall Major in Datiſi, or a Minor converted in Darii, (otherwiſe they cannot conclude) will be thus, All excommunicated for wickedneſſe, do utterly loſe true faith, and the holy Ghoſt: Some excommunicate for their wickedneſſe are truly faithfull and regenerate; Ergo, Some truly faithfull and regenerate, do utterly loſe faith and the holy Ghoſt. That here the Major is univerſally falſe, was rightly anſwered by the Orthodox in the Conference, and not refuted by the others: For, they may be excluded out of the Church and kingdome of Chriſt, who never were truly in the ſtate of grace, but were alwayes hypocrites, being deſtitute of true faith, and Gods Spirit. And ſo we have demonſtrated, that the orthodox truth, concerning the perſeverance of the Saints in faith, doth ſubſiſt altogether unhurt by their Engines; and let theſe ſuffice concerning the fifth Article.
FINIS.
End of the text · Zacharias Ursinus, The Sum of Christian Religion (1645)