How that Remonstrant argument is to be solved: that whatever each is bound to believe is true
Article XV. How that Remonstrant argument is to be solved: that whatever each is bound to believe is true.
1. Remonstrants argue: each is bound to believe Christ died for him; whatever one is bound to believe is true; therefore Christ died for all and each — even the reprobate.
2. Orthodox answers: deny the major, distinguish the minor, or deny the minor. Denying the major is unsafe — as if God commanded the reprobate to believe falsehoods.
3. Safer: the precept to believe Christ died for you does not bind absolutely without condition, but under conversion and repentance. Those who own their sins and sorrow for them are commanded to believe Christ died for them.
4. The reprobate are not bound to believe they are elect, or that Christ died for them as they remain in malice; they are bound to convert and believe the Gospel. The unbelief that damns is refractory impenitence, not mere denial of historical assent.
5. So the sophism falls, and particular satisfaction for the elect stands with the Gospel's universal proclamation.
Latin
ART. XV. Quomodo solvendum sit illud argumentum Remonstrantium: Quod unusquisque tenetur credere, illud est verum, &c. 1. Remonstrantes argumentantur: Unusquisque tenetur credere CHRISTUM pro se mortuum esse; At quod unusquisque tenetur credere, est verum; Ergo CHRISTUS pro omnibus & singulis mortuus est — etiam pro reprobis. 2. Orthodoxi tribus modis respondere solent: negando majorem; distinguendo minorem; vel negando minorem. Primus modus (negare majorem) non satis tutus videtur; ne sequatur DEUM praecipere reprobis credenda quae falsa sunt. 3. Tutior responsio: praeceptum credendi CHRISTUM pro se mortuum esse non obligat absolute omnes & singulos absque conditione, sed sub conditione conversionis & resipiscentiae — h.e. eos qui agnoscunt peccata & dolorem de iis concipiunt, vox Evangelii jubet ut credant CHRISTUM pro ipsis mortuum esse. 4. Reprobi non tenentur credere se esse electos, nec CHRISTUM pro ipsis quatenus in malitia permanentibus mortuum esse; tenentur converti & credere secundum Evangelii doctrinam. Infidelitas qua damnantur non est mera negatio assensus historici, sed refractaria impoenitentia. 5. Ita tollitur sophisma Remonstrantium, & doctrina satisfactionis particularis (pro electis) cum universali Evangelii proclamatione conciliatur.
About this text
Robert Baron, Philosophia Theologiae Ancillans (Philosophy in Service to Theology): the first exercise, on being and essence, and the second, on the origin of the soul and the spread of sin — newly rendered from Latin. Later exercises are not in this volume.
English follows locked 1658 Oxford Latin. Prima Art. I-XII from IA PDF leaves ~15-53. Secunda Art. I-XV from PDF leaves 56-107 / printed pp.54-105 (tess+pdftotext+DjVu). No modern English copied. Exercitatio Tertia+ remain.
Catalogue & scope
Wing B887. IA bim_early-english-books-1641-1700_philosophia-theologi-an_baron-robert_1658. Exercitatio Prima Art. I-XII; Exercitatio Secunda Art. I-XV (De origine animae & propagatione peccati). Not whole Philosophia (213 pp). Exercitatio Tertia+ remain.
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This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Latin on each section (or the Latin source witness link) for the source text. This is not a complete critical edition.