Catholic Theology Plain Pure Peaceable, Section 18
SECT. XVIII. Of Perſeverance, and the certainty of it, in order to certainty of Salvation, and true Comfort.
257. No man can be further certain of his final Salvation, than he is certain of his perſeverance in Faith and Love.
258. Therefore it is a ſmall number of Chriſtians comparatively that ever were certain of their Salvation. For 1. No one that is uncertain of his ſincerity is certain of his Salvation. 2. No one that holdeth this Doctrine [That the Saints that are juſtified may fall away, and that we cannot be ſure of perſeverance,] can be ſure of his own Salvation. It's hard to conceive how he can be certain, who holdeth that no man can be certain: Now thoſe that hold this Doctrine are, almoſt all the Papists, the Arminians, the Lutherans, and as far as I can learn by their Writings, all the ancient Writers for a thouſand years after Chriſt. And the Semipelagians and Pelagians no man will put in as an exception, except Jovinian alone; againſt whom Jerome writing his ſecond Book chargeth him as holding that a man truly baptized by the Spirit, could not ſin: No doubt he meant, [to damnation or mortally]: But it's doubtful what his Opinion was. Auguſtine's report of him is of no great moment, who as Eraſmus noteth (in his Argum. in Hier. adv. Jovin.) neither had ſeen Jovinians Book or Hieorm's but ſpake by report.
And Austin, Proſper and Fulgentius thought that all the Elect perſevered as Elect, being choſen to perſeverance; but that more were truly ſanctified, juſtified, and in a ſtate of Salvation had they ſo died than were elect: That all theſe fell away and periſhed. That no man could be certain whether or no he were elect, and ſhould perſevere. So that they denied all certainty of Salvation by ordinary means. And that none of all the Greek or Latin Fathers, then, or long after, went further from the Pelagians than Auguſtine did, I think I need not perſwade any, that hath read them.
259. This hiſtorical Truth is uſeful to be known: From whence I infer, that it is poſſible for Chriſtians to live in ſetled peace and comfort, in reſpect to their heavenly Felicity, without a certainty of perſeverance and Salvation. For to think that no Papiſts, no Greeks, no Arminians, no Proteſtant Lutherans, nor any of the ancient holy Doctors, nor any of all the Martyrs or other Chriſtians of their judgment, did attain to ſuch holy peace and comfort, is unreaſonable, and contrary to all Church-Hiſtory, and to experience.
260. And though it were a far more joyful ſtate to have proper certainty, yet reaſon and experience in other caſes tell us, that without certainty a man may live a joyful and peaceable life, where probability is ſtrong enough to remove all reaſonable cauſe of fearfulneſs, though there be a poſſibility of the worſt. As we ſee that men in youth and health, though they may poſſibly die, or fall into torments the next hour, yet do not therefore caſt off comfort, and live in ſuch trouble as they would do if they had probable cauſe to expect it. There is no wife living is certain that her own Huſband will not murder her the next night; nor no Child certain that the Parents will not caſt them off or kill them; nor no Friend certain that his deareſt Friend will not do ſo; And yet few but melancholy people will therefore take up ſorrow, and caſt away all their comfort in life and peace, and in theſe Friends: Even theſe perſons are their trust and joy. There is no man ſure but he may be executed among Malefactors: And yet while there is no reaſon to expect it, a man may live a comfortable life. There is no man certain that he himſelf ſhall not fall into a particular crime of Murder, Theft, Perjury, or the like; And yet we live not therefore uncomfortably. For mens affections follow the powerfulleſt cauſe.
261. Hence alſo I conclude, that certainly the denial of certainty of perſevering, and Salvation is not a thing that ſhould break the love, peace or concord of the Chriſtian Churches, or for which they ſhould caſt off or revile each other. For what ſober man could do ſo by all thoſe that I have inſtanced in.
262. It is a ſhameful ſelf-deluſion of ſome Diſputers, who think when they have once believed that certainty of Salvation may be had, that they are then certain themſelves, or next to certain of their own Salvation. But he that hath no more certainty to be rich, or healthful, tha… to believe that Health and Riches may be got, is far from having them.
263. Who was more full of confidence and joy than Luther, who ſpeaketh more againſt the Papiſts, commanding men to doubt of the pardon of ſin? who ſpeaketh of a higher Faith than he on Galat. Yet he with Melancthon and all the firſt Proteſtants in the August. Confeſſ. Art. 11. ſaith; [They damn the Anabaptiſts, who deny that thoſe that are once juſtified can again loſe the Holy Ghoſt.]
264. If Adam in Innocency had neither ſolid comfort, or cauſe of ſuch, the ſtate that we fell from was not ſo good as we commonly believe. But Adam had no aſſurance of his perſeverance in that ſtate: For he fell from it.
265. No man (as is ſaid) is certain that he ſhall not fall into ſuch a Vid. Judic. Theol. Palat. de perſever. in Synod. Dord. p. 1. pag. 208. pr. 3.hainous ſin, as Peter, David, &c. did.
266. The Synod of Dort ſaith, [By ſuch enormous ſins, they greatly offend God, they incur the guilt of death, they grieve the Holy Ghoſt, they interrupt the exerciſe of Faith, they moſt grievouſly wound Conſcience, ſometimes they loſe the ſenſe of Grace for a time; till by ſerious Repentance returning into the way, Gods fatherly countenance again ſhine upon them.
And the Brittiſh Divines in their Synodic. Explic. ſay, [They contract damnable guilt, and loſe their preſent aptitude to enter into the Kingdom of Heaven. Adding, [So that while they remain in that ſtate of Impenitence, they neither ought nor can perſwade themſelves otherwiſe, than that they art obnoxious to death. Rom. 8. 13. If ye live after the fleſh, ye ſhall die. For they are bound in a capital Crime, by the deſert whereof, according to Gods Ordination, they are ſubject to death, though they be not yet delivered to death, nor ſhall be, if we reſpect Gods fatherly love, but ſhall be pluckt out of this ſin, that ſo they may be pluckt out of the guilt of death. Laſtly, For their preſent condition, they loſe their aptitude to enter into Heaven, &c. And Theſ. 4. p. 193. [Gods unmovable ordination requireth that a Believer thus exorbitant, do firſt return into the way by renovation of Faith and the act of Repentance, before he can be brought to the ways end, which is the heavenly Kingdom. By the Decree of Election, the faithful are ſo predeſtinated to the end, that they can no otherwiſe be brought to it, than by Gods inſtituted means, as by the Kings high way. And Gods Decrees of the means, and of the end and order of events, are as firm and certain, as thoſe of the end, and of the events themſelves. If any man therefore go on in a way contrary to Gods Ordination, as the broad way of uncleanneſs and impenitence, which directly leadeth to Hell; he can never come that way to Heaven. Yea if death ſurprize him wandering in Luk. 13. 3, 5. 1 Cor. 6. 9. Heb. 12. 14. 2 Tim. 2. 19. Act. 27. 31.that out-way, he cannot but fall into everlaſting death. This is the conſtant and clear voice of the Scripture.—As Paul ſaid of thoſe in the Ship, &c. Act. 27. 31.—It is certain that David and Peter, Gods Elect Servants, were to come to Heaven; But it is as certain that if one had remained impenitent in his Adultery and Murder, and the other in his denial of Christ and perjury, neither of them could have been ſaved. Providence and Mercy unty this knot, by providing that no elect perſon die in that ſtate, in which, according to any Ordination of Gods Will, he ſhould have been ſhut out of Heaven.
And Theſ. 5. [In that interſpace which is between the guilt of ſin contracted by a grievous ſin, and the renewed act of Faith and Repentance, ſuch a Sinner ſtandeth a perſon to be damned by his own deſert, but by Christ's Merit and Gods firm purpoſe a perſon to be ſaved; but not before by excited Faith and Repentance, he hath obtained pardon, is he actually abſolved.—But in ſuch guilt the condition of the Faithful and of the Wicked is not the ſame.—To the Unbelievers is wanting the inward principle of Faith, without which the remedy is as far off, and cannot be made their own and applied.—If any would know the very moment in which a man that had contracted guilt by a hainous ſin, is actually abſolved, Cyprian ſeemeth to have determined it clearly in theſe words, [When I ſee thee ſighing before the Lord, I doubt not but the Holy Ghoſt is breathing on thee: when I ſee thee weeping, I perceive him pardoning.]
The like you have, Judic. Theol. Bremenſ. de perſever. ib. pag. 233. n. 9, 10, 11. vid. & rejecta, pag. 237.
267. The Brittiſh Divines in that Synod, Judic. de perſeverant. p. 188. begin with this explication, that it is only the perſeverance of the Adult Vid. Davenant and Ward de Grat. Baptiſmati.that are actually Believers, (and not of Infants) which is intended: For ſome of them (as Biſhop Davenant and Dr. Ward) have written that an Infant ſtate of Grace and title to Salvation may be fallen from and loſt.
268. They add, ibid. p. 108. Theſ. 3. [This perſwaſion of perſeverance hath not that degree of certainty, which always excludeth all fear of the contrary: but is ſometime lively, ſometime languid, ſometime, as in greatest Temptations, none—The first debility ariſeth from the fundamental dependance of this perſonal affiance, which ſeemeth to come below the certainty of dogmatical Faith. For the Articles of Faith do affect our aſſent as immediate and first principles. But the truth of ſpecial Faith is not thence deduced as a neceſſary conſequent, but is only ſubjoyned by way of aſſumption. Ergo the firmneſs of that concluſion which maketh this perſwaſion, cannot be greater, than that which is in the weaker of the premiſes. But that ſumption reſteth on experimental ſigns, weighed by mans private Conſcience: which being ſometime doubted of, whether they are true ſigns, and ſometimes hid by temptations, that they cannot ſhine out to our comfort, what wonder if Believers perſwaſion of their eternal Salvation be not always vegete and valide. Beſides that the very Principles of the Catholick-Faith, though by revealed light clear in themſelves, yet being not known to us, by certainty of evidence, but only of Adheſion, *Here I leave them with the School-men. Adheſion (as Durand: confeſſeth) ſuppoſeth, or is ſtrongeſt, where there is evidence: and ſuch we have, though not ſenſible ipſius rei, yet veritatis teſtim…ii.they beget not in us ſo firm an aſſent, as mathematical demonſtrations, and common notions. But in beholding them, from the relicts of carnal diffidence, ſome vapors, as it were, ſometime ariſe, by which the light of divine immutable verity, ſeemeth to us to be reſringed, and to waver. How much greater and daily is the errour of every Believer in the beholding of their own perſonal affiance.
269. It is too certain, by ſad experience, that a true Believer may loſe much of the Grace which he once had, and may die in a worſe and weaker ſtate.
270. It is certain by Gods Word, that the juſtified have need of warnings, that they fall not away, and of threatenings if they fall; and Luk. 12. 4, 5. H…b 4. 1. 1 Cor. 9. 27. Heb. 12. 28, 29.that they are obliged to fear it, by a cautelous preventing fear that they may eſcape it.
271. It is certain therefore that if the thing be denominated poſſible in relation to our own power, it is not only poſſible that we ſhould fall away, but too certain that we ſhould.
272. But if the event be denominated poſſible or impoſſible in relation to Gods meer Decree or Fore-knowledge, which as ſuch do nihil They that are too favourable to the Dominicant predeterminants, ſhould remember how far their Doctrine of ſupernaturality of Grace hath carried them againſt all poſſibility of knowing not only our perſeverance and Salvation, but our preſent ſtate of Grace: For they ſay that nothing but Divine Revelation can aſſure any man that his acts are from a ſupernatural principle: yea that only by the beatifical Viſion which is by uncreated Species, can the true difference between the acts of acquired and infuſed habits be known. So Alvarez, li. 6. diſp. 51. p. 232. Habitus virtutum Theologicalium ſolum divina revelatione cognoſcuntur, certo & infallibiliter. Immo Bannes addit quod non poſſunt …videnter cognoſci ſecundam ſuam ultimam differentiam per ſpeciem aliquam creatam propter ſimilitudinem quam habent actus charitatis infuſae & acquiſitae, non poteſt quis, ſecuſa divina revelatione, cognoſcere infallibiliter actum charitatis quem habet in via eſſe ſupernaturalem, nec diſcernere certo utrum procedat effective ab habitu infuſo vel acquiſito, aut a nuda potentia … Beſides Bannes, he cites as his Conſenters, D. Toom. p. 1. q. 62. a. 1. c. & 1. d. 17. q. 1. a. 4. & Sotus de Grat. li. 1. c. 22. corol. 3. Cajet. 22. q. 6. a. 1. And by this it appeareth that their very Doctrine of Infuſion and Supernaturality in exceſs is the very ground of their denying all certainty of Juſtification and Salvation.efficere ad extra, without reſpect to his operative power, ſo the Apoſtacy of the Elect is impoſſible logically, or their perſeverance neceſſary neceſſitate conſequentiae in ordine probandi, it being impoſſible that both theſe ſhould be true, [Paul will apoſtatize] and [God decreeth the Paul ſhall not, or fore-knoweth that he will not apostatize]. But poſita nulla operatione divina ad extra, it would be nevertheleſs poſſible in re & in cauſis, that ſuch a one ſhould fall away. For all poſſibles are not futures: Therefore as God may both fore-know and decree the nonfurity of a thing, (if a Negative needed a Decree) and yet decree that it ſhall be poſſible. So God may decree the futurity of a mans perſeverance, and yet decree that it ſhall be poſſible, as to all Cauſes, that …e perſevere not. For he is ſuppoſed to decree only the determination of an undetermined Power, but not antecedently to take it away, and make it no free power.
273. But if the Relation of poſſibility be denominated from Gods operative Grace effecting perſeverance, then God hath various Operations: He can give his Grace by ſuch an Omnipotent inſuperable force, as ſhall predetermine the faculty ſo far as antecedently to take away the moral power (though not the natural) ad contrarium: And he can work in ſuch a compliance with the liberty of the Will as ſhall only determine the power (natural or moral) to act, and not antecedently take it away; (unleſs as determining it, is a taking it away as to the contrary act at the ſame inſtant, as every man taketh away his own power by acting) when God operateth the firſt way (antecedently taking away the power a… contrarium) then the apoſtaſie of a man is properly called Impoſſible, in relation to the impotency of all other Cauſes to overcome God, the cauſe of perſeverance. But when God only worketh the latter way (not taking away the moral power ad contrarium, but determining it and the natural) then it is no proper expreſſion to ſay that ſuch a mans falling away was impoſſible antecedently; but only that 1. It is non futurum. 2. And logically impoſſible in order of arguing, that it ſhould be ſo. And it is ordinary with high Antiarminians to ſay, That Gods Decree and his Grace too, are ſuch as only determine mans power, and that neither of them ordinarily make our Fall impoſſibile, but only non-futurum. But when God worketh by a greater force of Omnipotency, taking away the moral power ad contrarium, and how oft, what man dare ſay that he can tell? the difference being in the effect, and not in God.
274. Therefore though the diſpute of the event as future or not future have its place, yet the diſpute de poſſibilitate is uſually but vain, and darkening: eſpecially as managed by thoſe Confounders, who only ſay, It is impoſſible that Gods decree or fore-knowledge be fruſtrate, and neceſſary that it be fulfilled, not diſtinguiſhing the neceſſity of a conſequence in a ſyllogiſm from the premiſes, and the neceſsity of an effect as from its neceſſitating cauſe. God can cauſe without neceſſitating the ſecond cauſe; much more decree and fore-know.
275. He that hath ſaving Grace in the leaſt degree, cannot loſe that degree, without loſing all the ſpecies, or all ſaving Grace. But it's otherwiſe with him that hath a higher degree.
276. There have many of our acquaintance gone ſo far in a life of mortification, and diligence of ſuffering like Chriſtians of the higheſt rank, who yet have fallen (to the death) to the denial of the very eſſentials of the Chriſtian Faith, that from the very Doctrine of certain perſeverance hath become a cauſe of doubting and trouble to ſome: who have ſaid, [If a man could fall away from true Grace, I ſhould not doubt but ſuch and ſuch a man did ſo, and I ſhould hope that yet my heart may at the preſent be ſincere: But ſeeing no man ever had true Grace who apoſtatizeth, theſe men had none, who in all proboble judgment of reaſon, were once far better than I now am: And I can never be ſure that I have true Grace, till I go further than ever they did, which I almoſt diſpair of ever doing, having intimately known them to be no diſſemblers.] Thus both ways of this controverted Doctrine have their troubling difficulties.
277. If none cenſured the deniers of certainty herein, but only thoſe who themſelves ever attain to a certainty of their ſincerity, perſeverance and ſalvation, they would not be enough to make any great diviſion or breach about it. And could we but be impartial, and bear with the diſſent of Brethren herein, as well as we do of the ancient Doctors and Churches, our peace and concord would be leſs diſturbed by this Controverſie than it is. I have elſe-where cited ſome; Tertullian is too harſh in conceding a mutability in God, Contr. Marc. li. 2. cap. 23, 24. [Si vero etiam circa perſonas levem vultis intelligi quum reprobat aliquando probatos, aut improvidum quum probat quando que reprobandos, quaſi judicia ſna aut damnet praeterita, aut ignoret futura: Atqui nihil tam bono & judici convenit, quam pro praeſentibus meritis & rejicere & adlegere, &c.] Yet this may have a good interpretation.
Euſebius Praeparat. Evangel. li. 6. pag. 289, 290. [Yea theſe would fight (or be a contradiction) that the ſame man ſhould both become honeſt (or good) and certainly fore-know that he ſhall be honeſt.] But I am not of his mind.
But among thoſe before Auguſtine, ſuch paſſages are not ſo ſtrange as theſe are in himſelf. De corrept. & Grat. cap. 13. pag. 539. [Quis enim ex multitudine fidelium quamdiu in hac mortalitate vivitur, in numero praedeſtinatorum ſe eſſe praeſumat? Quia id occultari opus est in hoc loco: ubi ſic cavenda eſt elatio, ut etiam per Satanae Angelum ne extolleretur tantus colophizaretur Apoſtolus—Nam propter hujus utilitatem ſecreti, ne forte quis extollatur, ſed omnes etiam qui bene currunt timeant dum occultum eſt qui perveniant. Propter hujus ergo utilitatem ſecreti credendum eſt quoſdam de filiis perditionis, non accepto dono perſeverantiae uſ que in finem, in fide quae per dilectionem operatur incipere vivere, ac aliquandiu fideliter ac juste vivere, & poſtea cadere, ne que de hac vita priuſquam hoc eis contingat auferri. Quorum ſi nemini contigiſſet, tamdiu haberent omnes istum ſaluberrimum timorem, quo vitium elationis opprimitur donec ad Chriſti gratiam, qua piè vivitur, pervenirent; deinceps jam ſecuri nunquam ſe ab illo eſſe caſuros. Quae praeſumptio in isto tentationum loco non expedit, ubi tanta eſt infirmitas, ut ſuperbiam poſſit generare ſecuritas.
Et Epiſt. 101. ad Vitalem [Utile eſt quippe omnibus, vel pene omnibus propter humilitatem ſaluberrimam, ut quales futuri ſint ſcire non poſſint—.]
Et lib. 11. de Civit. Dei cap. 12. pag. 67. [Quis enim primos illo… homines in Paradiſo negare audeat beatos fuiſſe ante peccatum? quam…s de ſua beatitudine quam diuturna, vel utrum aeterna eſſet incertos? eſſe… ante… aeterna niſi peccaſſent. Cum hodie non impudenter beatos vocemus quos videmus juste ac pie cum ſpe immortalitatis hanc vitam ducere, ſine crimine vastante conſcientiam, facile impetrantes peccatis hujus infirmitatis divinum miſericordiam? Qui licet de ſuae perſeverantia praemio certi ſint, de ipſ… tamen perſeverantia ſua reperiantur incerti? Quis enim hominum ſe in actione profectu que juſtitiae perſeveraturum uſ que in finem ſciat, niſi aliqua revelatione ab illo ſtat certus qui de hac re juſto latenti que judicio, non omnes instruit, ſed neminem fallit.
So Proſper Reſp! ad Gallor. cap. ſent. ad ſecundam. [Qui dic… quod ab his qui non ſunt praedeſtinati ad vitam, non auſerat percepta baptiſmi gratia Originale peccatum non eſt catholicus. Sacrament… enim baptiſmi quo omnia prorſus peccata delentur, etiam in eis verum eſt, qui non ſunt in veritate manſuri, & ab hoc ad vitam aeternam non ſunt praedeſtinati.
Et ſent. ad ſeptimum. [Qui dicit quod Deus quibuſdam filiis ſuis quos regeneravit in Chriſto, quibus fidem, ſpem, dilectionem dedit, ob hoc perſeverantiam non dederit, quia a maſſa perditionis praeſcientia Dei & praedeſtinatione non ſint diſereti, &c. Vid. caetera & ſent. ſup. 12.
Et Reſp. ad object. Vincent. 12. [Praedestinatio Dei & ſi apud nos dum in praeſentis vitae periculis verſamur incerta est, apud illum tame…, qui fecit quae futura ſunt immutabilis permanet.
I need not tell the learned that Fulgentius is of the ſame mind with Auguſtine and Proſper.
If this had not been Auguſtine's Doctrine, the predeterminant Dominicans had never maintained it as his againſt the Jeſuits, which you may ſee in Alvarez Diſput. 107. and many others.
Much leſs would Janſenius *Yea and Bradwardine who ſpeaketh more harſhly than Alvarez, and yet aſſerteth falling away from true Grace, though not Predeſtination…, or Gods Will to ſave. And Janſenius…, To. 1. li. 5. c. 22, 23. p. 126, 127, 128. proveth that the difference between Auguſtine and Pelagius lay not about free Pardon, or infuſed habits of Grace, which Pelagius confeſſed (though many charge him with the contrary, who underſtand him not.) But that Pelagius confeſſed not the neceſſity of that actual Adjutorium Gratiae ſpecialis to keep us from future ſin, and to do our duty, beſides pardon of former Sin and infuſed habitual Grace. By which it appeareth that Aug…ſti… and he agreed, that Remiſſion of Sin and infuſed habits may be loſt; and that Auguſtine ſaid perſeverance upon Gods Will or Election, and his actual help or adjutorium conſervans.the zealous Follower of Auguſtine (ſo perfectly acquainted with his Works) have ſo thought and ſaid, and ſo propugned it. See him at large in his Auguſtin. de Grat. Chriſti, lib. 9. cap. 7. pag. 392, 393, &c. & lib. 3. c. 20. pag. 163, 164.
Though I make no doubt but our Divines at Dort knew this to be Auguſtine's profeſſed judgment, yet in their Judic. de Perſever. I find three Sentences cited by them out of Auguſtine, as making for the contrary, by which I ſuppoſe they intended to prove him doubtful or wavering. But 1. Three doubtful paſſages as to the ſenſe, are not to be ſet againſt a mans open frequently profeſſed judgment, thus expounded and followed by all his Diſciples. 2. Let us examine the Texts. 1. The laſt of the three is de Correp. & Grat. cap. 9. But though Davenant be that Divine whom I honour for judgment above all, or almoſt all ſince the Apoſtles days; yet I muſt ſay that in this they all dealt very negligently or partially: For in that place Auguſtine profeſſedly diſtinguiſheth of Sons of God, predeſtinate and not predeſtinate: and ſaith, [Nec nos moveat quod filiis ſuis quibuſdam Deus not dat iſtam perſeverantiam. Abſit enim ut i…a eſſet ſi de illis praedeſtinatis eſſent, & ſecundum propoſitum vocatis, qui vere ſunt filii promiſſionis. Nam iſti cum pie vivunt dicuntur filii Dei: ſed quoniam victuri ſunt impiè & in eadem impietate morituri, non eos dicit filios Dei praeſcientia Dei. And expounding ex nobis exierunt ſed non erant ex nobis, &c. ait, [Quid aliud dicunt, niſi non erant filii etiam quando erant in profeſſione & nomine filiorum? Non quia juſtitiam ſimulaverunt; ſed quia in ea non permanſerunt. Ne que enim ait, nam ſi fuiſſent ex nobis, veram non fictam justitiam tenuiſſent, uti que nobiſcum: ſed ſi fuiſſent ex nobis, permaniſſent uti que nobiſcum. In bono illos volebat proculdubio manere: Erant ita que in bono, ſed quia in eo non permanſerunt—non erant ex nobis—non erant ex numero filiorum.—Nam non perit filius promiſſionis, ſed filius perditionis.—Filiis ſuis non praedeſtinatis Deus perſeverantiam non dedit.—Et rurſus quos dicimus inimicos ejus, vel parvulos filios inimicorum ejus, quoſcun que eorum ſic regeneraturus eſt, ut in ea ſide quae per dilectionem operatur, hanc vitam finiant, jam & antequam hoc fiat, in illa praedeſtinatione ſunt filii ejus, & dati ſunt Christo filio ejus, ut non pereant, ſed habeant vitam aeternam.—Quia ergo non habuerunt perſeverantiam, ſicut non vere Diſcipuli Christi, ita non vere filii Dei fuerunt, etiam quando eſſe videbantur & ita vocabantur.—Apud cum hoc non ſunt, cui notum est quod futuri ſunt, id eſt, ex bonis mali. Propter hoc Apostolus cum dixiſſet, ſcimus quoniam diligentibus Deum omnia co-operantur in bonum, ſciens nonnullos diligere Deum & in eo bono uſ que in finem non permanere, mox addit, His qui ſecundum propoſitum vocati ſunt, &c, vid. reliqua.
Now the words which our Divines cite are theſe afore-cited, which ſay, They were not the Sons of God that fell away. When nothing can be plainlier uttered by the pen of man, I think, than that Auguſtine affirmeth them to be Sons as to their ſincerity of Faith which worketh by love, but not to be Sons by predeſtination; And that not all that are ſincere in Faith and Love are Sons in the moſt eminent ſenſe, but that part of them who are predeſtinated to perſeverance and the inheritance; and that nothing but predestination and perſeverance was wanting to their Salvation. He that doubteth whether this was Auguſtine's ſenſe, when he hath read him, may doubt of almoſt any thing which he is unwilling to believe.
The next Text is cited as Cont. Adult; (I ſuppoſe they mean Adverſarios, and it's falſe printed,) Legis et Prophet. l. 2. c. 2. But I can there find nothing of any ſuch Subject, much leſs ſenſe.
The only Text therefore of all cited by them out of Auguſtine remaineth, which giveth any ſhew of favour to their Theſes, and that is cited contra Julian. Pelag. l. 5. c. 3. In cap. 4. I find the words, viz. [Istorum (reproborum) neminem adducit Deus ad poenitentiam ſalubrem et ſpiritualem qua homo in Chriſto reconciliatur Deo.] This is all that I find dubious in him. Now whether theſe few words better declare his judgment than whole Chapters and Diſcourſes, you may judge? And whether the conſtant tenour of his Doctrine do not direct us to conclude that this is here his ſenſe, viz. that he calleth that poenitentiam ſalubrem, which effectually bringeth men to Salvation, and which endureth to the end (as ſuch.) And by [a man in Chriſt] means not as aforeſaid [a man given to Chriſt with a decree to ſave him]; and by [reconciliatur Deo] he mean not one that is ſo reconciled as to be a predeſtinate Son, decreed to Glory. Hiſtorical Truth muſt not be denied, nor doth doctrinal Truth need hiſtorical falſhood for its defence, nor can agree with it.
This undoubtedly was Auguſtin's mind.
Only one more Text they cite out of Ambroſe de Jacob & vil… beata, li. 1. cap. 6.
But Ambroſe is of his Diſciple (Auguſtine's) mind: The words are, Quis audeat accuſare quos electos divino cernis judicio? Nunquid Deus Pater ipſe qui contulit, poteſt dona ſua reſcindere, & quos adoptione ſuſcepit, eos a paterni affectus gratia relegare. But 1. There Ambroſe expreſly ſpeaketh of the Elect only. 2. And if he had not, ſuch words as theſe are uſualy ſpoken by the Fathers, who aſſert falling away; meaning that God will not reverſe or reſcind his Grace; if you caſt it not away: As Proſper ſaith, God forſaketh none that do not firſt forſake him.
If any man would ſee more of Auguſtine's judgment, the many Sentences cited by me in my Tract. Of Perſeverance, pag. 5, 6. 7. and all thoſe cited by Voſſius Hiſtor. Pelag. li. 5. pag. 559, 560, 561, &c. may eaſily put him paſt all doubt. See alſo VOSSIUS, ibid. pag. 563, 564. citing more of PROSPER to the ſame ſenſe.
That all the Fathers before Auguſtine were for uncertainty of Salvation, and falling away (de facto) of ſome that were in a ſtate of true Grace and Juſtification, in which had they died they had been ſaved, this great Hiſtorian throughly verſed in the Fathers, ibid. pag. 565, 566, 567. & pluribus ſequent. ſheweth. For brevity, if you doubt, turn to theſe cited places, Irenaeus, li. 4. cap. 72. Justin. Martyr. Dial. cum Tryphon. pag. 206, 207. Clemen… Alex. Strom. li. 2. pag. 162, 166. Baſil. Homil. in Pſal. 114. & & homil. in Princip. Prov. Origen. foreign li. 1. cap. 3. 13. ad Rom. li. 7. cap. 8. Macarius Homil. 14. 15. 24. 26. 28. Athanaſ. Contr. Arian. Orat. 4. Greg. Nazian. Orat. 40. de Baptiſ. Cryſoſt. in Joh. 1. Hom. 1. & Epiſt. 5. & Homil. 77. ad Antioch. (ut vulgo). Et ex Latinis Tertullian. li. adverſ. haereſ. cap. 3. & li. de poenit. cap. 6. Cyprian. de unitate Eccleſ. cap. 12. & li. 1. Epiſt. 7. ad Rogat. & li. 4. Epist. 7. ad Mag. Ambroſ. (ut vulgo) in Rom. cap. 9. Chronat. in Mat. 5. Beſides thoſe after Pelagius, cited by Voſſius, ibid. pag. 567, &c. Among whom Bernard is large and earneſt againſt poſſibility and convenience of PERSEVERANCE and SALVATION.
Voſſius in his Theſ. 12. ſaith thus of thoſe that will deny this to be the ancients Opinion, [Quid quod Antiquitas tota indefectibilitati adverſatur, nec quemquam quantum meminiſſe valemus, veterum invenire eſt qui ſideles omnes omnimodam de perſeverantia ſui certitudinem habere arbitraretur. Fatentur quidem animos filiorum Dei dubitationis auxietate cruciari non debere cum ſpei fiduciam habeant, quae ſufficienti conſolatione, et lapſuros ſustinet et lapſos levet; At nihilominus negant poſſe quemvis exinde quod impraeſentiarum fidelium ſe in numero eſſe ſciat, tantum ſibi de reliquo vitae tempore favorem Dei certo polliceri, &c.—vid. caetera. Et addit [Communem fuiſſe antiquitatis ſententiam quam diximus, ſoli hodie negare poſſunt, qui caetera fortaſſe viri ſunt non ineruditi, ſed in antiquitat… tamen plane ſunt hoſpites: vel animum habent unius et alterius ſententiis it a mancipatum, ut eorum oculis videre malint quam ſuis cum que iis errare praeoptent quam cum aliis bene ſentire.
278. As I have cited this unanimous conſent of the Ancients only to prove that all that have the profeſſion of Chriſtianity and Charity ſhould be far from thinking this an intollerable error which may not ſtand with brotherly love and peace, ſo to the ſame end only I ſhall tell you, that not only Calviniſts have born herein with Lutherans, but alſo among the Roformed ſome have been of Auguſtine's mind in this, whom yet the reſt very highly honoured. I will now inſtance only in Muſculus, than whom few have been eſteemed more ſincere, impartial and ſound in judgment. In his Loc. Commun. (for their great eſteem tranſlated into Engliſh) C. de Remiſſ. peccat. §. 6. pag. (mihi) 621, 622, 623. he ſaith [Diſcernendum eſt inter eam gratiam Dei quae nullas habet adjectas conditiones: qualis eſt quod ſolem ſuum producit ſuper bonos & malos, pluitque ſuper gratos & ingratos: & eam quae conditionaliter confertur; ad quem modum Peccatorum remiſſio nobis contingit. Poſterior haec licet in Deo ſit▪conſtans & firma (non enim ille mutatur ut homo) noſtro tamen vitio irrita redditur, dum conditionibus illius non ſtamus—Siquis igitur praeterritorum peccatorum condonationem per gratiam Divinae Clementiae conſequutus, uſque adeo ingratus, & ſalutis ſuae negligens evaſerit, ut instar canis ad vomitum reverſus, caeptam reſipiſcentiam rumpat palam que ostendat Deum ſe contemnere magis quam timere; plane dignum ſe eſſe declarat a quo praeterritorum peccatorum a quibus fuerat abſolutus, poenae exigantur.—Hactenus igitur fieri poteſt, & merito accidit, ut ſemel accepta gratia reddatur irrita: Verum non debetur hoc Divinae Clementiae inſtabilitatis quae locum in Deo non habet; ſed noſtrae pravitati—Poſſet mihi objici hoc loco, relapſum ejuſmodi per quem peccata ſemel remiſſa reddantur irrita, locum in electis habere non poſſe; immo ne in reprobis quidem; quod illi remiſſionis peccatorum, capaces eſſe nequeant, eo quod vera & viva fide per quam illa acquiritur, praediti non ſint; ideoque neminem eſſe prorſus, in quo peccata ſemel remiſſa irrita fieri poſſint. Verum eos qui hoc argumento ducuntur moneo, ut de reprobis quod dicunt diligentius perpendant; De Electis conſentio: De reprobis vero nulla ne illis unquam peccatorum remiſſio contingat, diſputari poſſe intelligo. Dantur illis in Ep. ad Hebr. 6. illuminatio per Chriſtum, guſtus doni coeleſtis, participatio Spiritus Sancti, gustus item boni Dei verbi, ac virtutum futuri ſaeculi; & cap. 10. Sanctificatio quae eſt per ſanguinem Teſtamenti, & Spiritus gratiae. Et 2 Pet. 2. Comparantur ſui, quae ubi lota fuit, rurſus in caeno volutatur. Quomodo haec illis ſine omni peccatorum remiſſione contingere poſſint, non immerito quaeri poteſt in hac cauſa.]
279. But Alvarez telleth us (l. 10. de Auxil. Diſp. 104. pag. 419. §. 1.) of ſome who hold that there is a Grace of Confirmation diſtinguiſhed only by the degree of the ſame helps, which none can fall away from; and that a confirmed ſtate is never loſt, is ordinarily held by the Dominicans, though they agree not what this confirming Grace is: And many of the Jeſuites confeſs ſuch a ſtate of Confirmation, making men impeccable as to Mortal ſin. So that ſome are in ſtatu and not only in decreto, ſecured from Apoſtacy, moſt confeſs.
280. And Voſſius ubi ſupra copiouſly laboureth to prove that the Ancients held three degrees of true Grace: One which men might fall from eaſily, and oft did, though if they had dyed in it they had been ſaved: Another which men may loſe as to the act at leaſt, but ſcarcely as to all ſeeds and habits. And another ſtate next to perfection, which none ſhall loſe. I refer the Reader to his Collections, though I do not clearly perceive by them, that many had ſuch diſtinctions of Believers: But the weak and the ſtrong or confirmed all diſtinguiſh.
281. But the other ſide had need as much to be perſwaded to pacifick moderation in their cenſures: And firſt, They ſay, that it is an intollerable opinion which is confeſſedly contrary to all the ancienteſt Churches of Chriſt: And by Vincent. Lerinenſ. rule, (quod ab omnibus, ubique & ſ…mper) ſuch ſingularity or novelty muſt be hereſie, or certain error at the leaſt. I anſwer, 1. They that aſſert this certain perſeverance of all the juſtified, do believe that the Churches planted by the Apoſtles, were of their mind; which they gather from the Scripture. 2. The foreſaid Rule holdeth indeed in things ſo univerſally received as Eſſentials of Religion, and Neceſſary Articles of Faith and Practice, without which men cannot be ſaved; But Univerſality of Conſent in a doubtful or unneceſſary opinion, or practice, may poſſibly be erroneous, and may oft lawfully be deſerted. It was once (and beyond the inveſtigation of its original) the practice of the Univerſal Church, that there ſhould be no Adoration by Genuflexion on any Lords Day, or on any Week day between Eaſter and Whitſunday: And this commanded in the Great Council of Nice, and the Canons of Trull: And yet the Papiſts themſelves have now forſaken it. To diſtinguiſh as is uſual, between ſuch Canons of Practice, and points of meer doctrine, and to make conſent of Antiquity more obligatory in the latter, is but vanity. For where a point of Practice is founded in an oportet or ſuppoſition of Divine or Apoſtolical authority, it muſt needs be at leaſt as obligatory as a meer Doctrinal ſo founded. For all Precepts include Doctrines, and all Obedience includeth Faith; Though all Doctrine be not Preceptive, nor all Belief for immediate practice. For every Divine Precept includeth this aſſertion [This God commandeth]. And that God commandeth it, is de fide; and then it muſt be obeyed for Gods Authority, as it is firſt believed for his Veracity. All therefore that can be ſaid is, that this practice was not taken to be by a Divine univerſal Law, unchangeable; but by univerſal Cuſtom of the Church: And ſo may there be a conſent in unneceſſary and queſtionable Doctrinals (as there hath been for the peripatetick Philoſophy almoſt). The opinions of the Souls corporeity, of the Millennium, of the luſt of Daemons, that there were no Antipodes, (to ſay nothing of ſome that Auguſtin… oppoſed) were little leſs than univerſally owned of ſome ages: And I doubt many Texts of Scripture, for want of perfect Tranſlations, and skill in the original Tongues, were univerſally miſinterpreted.
282. And the common objection which maketh the greateſt noiſe is a meer injurious pieviſh cavil or ſlander; viz. when they ſay [You lead men to all wickedneſs, by teaching, that let them commit never ſuch heinous Sin, they are ſure that they cannot fall from Grace, nor loſe their Juſtification.] For it's commonly acknowledged, that if any man ſhould fall into a ſtate of Sin inconſiſtent, with the love of God, he would loſe his juſtification and right to Heaven, and that without any change in God. And they conſtantly hold that Gods decree de fine & mediis is one, and that he decreeth of his Elect, that [They ſhall perſevere in love and holineſs, and be ſaved;] and not that they ſhall be ſaved whether they perſevere in holineſs or not: And that they are no ſurer to be ſaved, than they are to perſevere in holineſs.