Catholic Theology Plain Pure Peaceable, Section 22
SECT. XXII. Few certain of Salvation: The Conſequents of this in order to our Concord herein.
327. I conclude therefore that certainty of Juſtification and ſincerity is not the lot of the weakeſt or weaker ſort of Chriſtians, but of the ſtrong confirmed Chriſtians only. By weak Chriſtians, I mean not thoſe that have weakeſt natural parts and common gifts (as Learning, Memory, Utterance, &c.) But thoſe that have the weakeſt Faith, Hope, Love, Humility, &c. For Grace is not certainly diſcernable. 1. In the leaſt degree. 2. When it is little in action. 3. When it is much clouded and oft I wonder that worthy Deodate, and Tronchinus in their ſuffrages at Dort ſay, pag. 49, 50. Notitiam, ſenſum, certitudinem iſtius Decreti Deus electis in hac vita largitur modo, menſura, tempore quo ipſi placet: Ncc ullus eſt electus, qui aetate rationis capace non ante mortem, certiſſiman iſtius decreti perſuaſionem per Spiritum Sanctum accipiat. I hope they mean but an effect objectively certain. The many Texts cited by them, elſe prove it not.conquered by its contrary: But only when, 1. It is ſtrong and in a good degree, 2. And much in act, 3. And conquereth oppoſition.
328. Therefore few Chriſtians have Aſſurance at the firſt (or of a conſiderable time;) becauſe few are ſtrong at first.
329. Yea, therefore few ever attain to certainty who are ſincere, becauſe most are ſtill weak, and few come to ſtrength and a great degree, and to much activity, and great conquest of all the contrary Sins, of heart and life.
330. This being the caſe about certainty of Juſtification; as to the certainty of perſeverance might a man judge by the conveniencies, of the truth, it would draw us to think that the middle way of the Dominicans and ſome others were the right: viz. 1. That the leaſt degree (or firſt) of true ſaving Grace is ſometimes loſt finally and ſuch periſh; But 2. That they who obtain confirming Grace, by a greater degree do never loſe it. For ſo the Angels and Adam fell from the firſt degrees for want of Confirmation: And many think (though it is not proved) that had they overcome in the firſt (or ſome more) tryal, they ſhould have had confirming Grace for a reward. And the good Angels are confirmed (whether by reward or meer gift or nature we know not). 2. This would ſave Chriſtians from that uncomfortable thought [I muſt go further th… ever ſuch and ſuch a one did who fell away, and had lived ſtrictly and ſuffered patiently, or elſe I cannot be ſaved. For if this be true, a man may be ſaved who goeth no further, or not ſo far as ſome have done that ſell away. 3. This will keep men from ſecurity and preſumption, in a ſtate of weakneſs, and keep them in a neceſſary fear of falling away; that they may avoid it. 4. And yet it provideth a certainty of perſeverance and Salvation, for ſtrong Chriſtians who are (and perhaps they only) fit for it and capable of it. 5. And it tendeth thereby to make men long for, and preſs towards a ſtrong confirmed ſtate. I only ſay that if this Doctrine be or were true, it hath or would have theſe conveniencies.
331. And I will boldly ſay, that (as I before ſaid, The weakeſt Chriſtians are not ordinarily capable of preſent certainty of Salvation, ſo) the weakeſt or worst ſort of true Chriſtians, are morally unfit for it. 1. He that ſinneth as much as ever will ſtand with Grace, and as ever he dare for fear of loſing all, is under ſo great obligations and neceſſity to be humbled, to fear, to be penitent and deeply ſenſible of his great ingratitude that he is not fit for the joy of Aſſurance of Salvation; and therefore not fit for aſſurance it ſelf: He that is certain to be ſaved, muſt rationally be full of Joy; which is unſeaſonable to one that muſt lye in the tears of deep humiliation. 2. And ſuch a one that loveth God and Chriſt, and Goodneſs, in the weakeſt meaſure conſiſtent with Salvation, muſt have all other Graces and comforts proportioned hereto, or elſe there will be a monſtrous inequality: But certainty of Salvation is a degree of applicatory Hope, quite above that very little Faith, and Love, and Obedience of ſuch a one. 3. And this certainty muſt be the effect and product of other Graces (Faith and Love, &c.) And a feeble Cauſe will not bring forth an effect ſo much ſtronger than it ſelf. 4. Gods Wiſdom in Government will not encourage even a child; in fits of contempt, neglects or diſobedience by ſuch Aſſurance. How can he more Reward and Encourage the beſt? And if every true Chriſtian ſhould have certainty of Salvation, when he ſinneth as fouly, as frequently, as groſly, and liveth as ſlothfully as ever will ſtand with ſincerity, it would tempt ſuch to go on in Sin, and be no better. 5. God hath his caſtigatory puniſhments for ſinful Children: Even to death it ſelf ſometimes; and much deſertion. And who ſhould have ſuch corrections, but the worst of his Children? But the certainty of their their Salvation, uſeth not to ſuit with ſuch correction and deſertion; or at leaſt is forfeited in ſuch a caſe. Laſtly, experience telleth us, that it is not Gods will that the worſt of his Children (no nor any but the better ſort) ſhould have ſuch Aſſurance: For, 1. De facto they have it not. 2. And in the nature of the thing it is quite out of their reach.