Catholic Theology Plain Pure Peaceable, Conference 10 – Conference 11
THE Tenth Days Conference Between B. and C. OF PERSEVERANCE.
B.
You have now ſome advantage for your cenſure of Diſſenters See Ruiz de Praedeſ. d. b. Sect. 4, 5, 6. Proving that Faith and certain Perſeverance of all the Elect proceed from Gods decrees or predefinition; and that all things work for their good, &c. This the Jeſuites acknowledge.where the difference is real: But I am loth you ſhould make it greater than it is, or make as hot and contentious work about it as Marbachius and Zanohy did. How odious ſoever Thompſon and Bertius have been made by our ſide, and Jovinian, Calvin, and his followers by the other (though I wiſh there were no difference at all) I undertake to prove that the difference is not of ſo great moment as is commonly on both ſides pretended; And no greater than ſhould conſiſt with true Love and Communion, even between the Members, yea the Paſtors of the ſame Church, who are therein of differing opinions: But firſt let me hear what you have to aggravate it.
The first Crimination.
C.
Their Crime is that they overthrow the comfort of Believers, by denying them any certainty of Salvation.*Paraeus himſelf maketh ſuch an Interciſion of Juſtification in Believers as I cannot own (in Bellarm. de Amiſſ. Grat. l. 1. c. 7.) Fides tunc dicitur Juſtificare quum actum proprium accipiendi remiſſionem peccatorum exercet. Hinc vero actum non exercet neque exercere poteſt fides aegra, ſaucia, ſordibus carnis oppreſſa, peccatorum compedibus quaſi ligata:—Juſtificati… la…i… D… non imputat peccata; nempe reſipiſcentibus: Ante reſipiſcentiam certe imputat, infligendo poenas temporales, & imputarit …tiam …fligendo poenas aeternas niſi reſipiſcerent.—Tunc igitur fides in lapſis habitualiter tantum …ane…s proprie Juſtificans dici, aut cos Juſtificare non poteſt.] But his reaſon is bad: For faith is not called Juſtifying for the Reaſon which he giveth. The like ſay the Polonian Proteſtants in Colloq. Thorun. de Grat. Sect. 2. n. 11. Falſo accuſamur quaſi ſtatuamus ſemel juſtificatos Dei Gratiam …juſ que certitudinem & ipſum Spiritum Sanctum non poſſe amittere, quamvis in peccatis, pro lubitu, volutentur. Cum contra potius doceamus ipſos etiam renat…s quoties in peccata contra conſcientiam recidunt, in iiſ que aliquandum perſeverent, nec fidem veram, nec Dei gratiam juſtificantem, nedum ejus certitudinem aut Spiritum Sanctum pro tempore retinere: ſed novum irae ac mortis aeternae reatum incurrere: Ac propterea niſi Speciali Dei gratia excitante (quod in electis fieri non dubitamus) ad reſipiſcentiam iter…m renoventur, reipſa etiam damnandos eſſe.] This is the ſame with the Doctrine of Auguſtine and Muſculus, or near it. Yea, both Urſine and Pareus ſeem to come as far: Catech. de Peccat. actuali [Peccatum regnans eſt cui peccans non repugnat ideo que fit obnoxius aeternae morti niſi, &c. Propter quod non tantum ex ordine juſti…iae Dei, ſed ex reipſa, aeternarum poenarum reus eſt qui illud habet. Talia ſunt omnia peccata in non renatis, quaedam etiam in renatis: ut error in fund…mento fidei, & lapſus contra conſcientiam; cum quibus fiducia remiſſionis peccatorum, & conſolatio vera non conſiſtit; donec reſipiſcant. Quod enim etiam renati poſſ…t cadere in peccatum regnans, ſatis oſtendunt triſtiſſimi lapſus Sanctiſſiomrum hominum, ut Aaron…s, Davidis, &c. Rob. Baronim in his excellent little Treat. de Pec. Mort. & veniali, ſaith that by Mortal Sins the regenerate may, 1. Be excluded from that Grace and favour of God, by which he before loved them, ye… he incurreth Gods hatred and diſpleaſure, ſo far, &c. 2. Their Prayers, Thanks, Obedience, yea nothing that proceedeth from them, is then acceptable to God. 3. In that ſtate God cannot forgive them, and give them peace of Conſcience and joy.
B.
To be abſolutely certain of Salvation, no doubt would be a very great comfort. But let us enquire, I. What number will be by this Doctrine hindered from this certainty. II. In what degree this tendeth to their diſcomfort.
1. And by the firſt enquiry, I doubt we ſhall find that you alſo hold Doctrines that hinder moſt men from concluding themſelves certain of Salvation: and yet perhaps be very true.
Theſe Queſtions therefore, I crave your anſwer to.
Q. 1. Do not you grant that we muſt take no comfort but what God giveth us, and on his terms; and that the falſe comforts of preſumption are worſe than none, or not deſirable? And that all Doctrine is not true that were it true were comfortable?
C.
Yes, none will deny it you.
B.
Q. 2. Do you not find by experience (being a Paſtor who hath diſcourſed with your Flock man by man about their ſtate) that of thoſe that you account truly Godly perſons, there is not one of fifty, yea of an hundred, yea of many hundreds, that will ſay that they are certain of their Salvation; properly and fully certain.
C.
I ſuppoſe your queſtion implyeth your own obſervation, which I contradict not.
B.
Q. 3. And as for the multitude of more careleſs and looſe Chriſtians, do not you think that (whatever they ſay) their certainty is leſs than theſe Godly perſons?
C.
Yes, no doubt: for their evidence is leſs or none.
B.
Q. 4. Do you not think that it muſt needs be ſo (that certainty of Salvation muſt be exceeding rare) conſidering that all theſe things muſt go to it?
1. There muſt be a certainty that Gods promiſes are true: whereas the faith of moſt is weak.
2. There muſt be a certain underſtanding both of the meaning of the promiſe, and what are the true Conditions of it, and the difference between true ſaving Grace, and all that is but counterfeit or common. Whereas moſt are uncertain and dark herein, if not miſtaken.
3. There muſt be theſe Evidences in the perſon himſelf; not only in reality, but in aſcertaining-diſcernableneſs: which cannot be unleſs it be 1. Much and ſtrong: for that which is ſmall, is ſo like to the common and counterfeit, that it is ſeldom certainly diſcerned. 2. It muſt be in Activity: For Grace out of Act is not diſcernable. 3. It muſt be powerfully operative without, and in the life, to conquer temptation, and keep us in clear and ſure obedience, in a Holy fruitful life: or elſe it will not be certainly diſcerned from dead opinion. 4. It muſt not be clouded and blotted by great and powerful habits of ſin within, or acts of ſin without. For theſe will many ways hinder aſſurance: And how few have all theſe Neceſſaries to make up an aſcertaining evidence.
4. And it muſt be one that knoweth how by ſelf examination to diſcern all this, to be certainly in themſelves: That frequently and skilfully thinketh on the matter.
5. And it muſt be one that is not under the power either of Melancholy, or other diſtracting paſſions, or Temptations.
6. And one that knoweth the true difference between a Mortal ſin (inconſiſtent with Juſtification) and a meer infirmity.
7. And one that knoweth the true nature of that Repentance which is neceſſary after ſinning. And alas! how few be they that have all theſe qualifications.
C.
The Spirit of God can give them certainty without all this ado.
B.
What he can do is little to our caſe, but what he will do. If you once take that courſe, to teach men to look for aſſurance of their Salvation or Sanctification, without certain finding that Sanctification in themſelves, you will make ſad work in the Church of God. For nothing is more certain, than that without Regeneration, Converſion and Holineſs, none ſhall ſee God. And that if any man have not the Spirit of Chriſt, which muſt be known by his fruits, he is none of his, Joh. 3. 3. 5. Math. 18. 3. Heb. 12. 14. Rom. 8. 9, 13. Gal. 5. 21. And that it is he that repenteth and believeth that ſhall be ſaved. And to be ſure that a man is ſanctified, and not to be ſure that he hath the Graces of Sanctification, is a contradiction; to be ſure and not ſure of the ſame thing. And to ſay you are ſure of Heaven without Holineſs, is to ſay that you are ſure that Gods Word is falſe.
C.
But the witneſs of the Spirit certifieth us of all.
B.
True: And what is that? As your Reaſon witneſſeth or evidenceth that you are a man, and your Life witneſſeth that you are an Animal, ſo the Spirit witneſſeth that you are one of Chriſts; that is, the ſanctifying, illuminating, quickening work of the Spirit: For the Having of the Spirit is your witneſs: And to have the Spirit is to have Holineſs, which is his work; which alſo the Spirit, to compleat his witneſs, helpeth us both to Act, increaſe, diſcern, and take comfort in.
Q. 5. And I next then ask you, whether he that will have certainty of Salvation, muſt not alſo have (beyond a ſtrong opinion) a certainty that this Doctrine of certain perſeverance is true?
C.
Yes: No doubt of it.
B.
And are the generality of Profeſſors certain of it, when not only the Greeks and Romans, but alſo all the Lutherans and Arminians, and moſt Anabaptiſts utterly deny it? I grant that men may be confident in the opinion which they are educated or faln into. But are the unlearned certain, when moſt of the Learned are confident of the contrary? Following our Leaders eagerly is not certainty.
C.
It's granted you.
B.
Q. 6. I ask then, ſeeing ſo exceeding few of your own ſide are truly certain of their Salvation, who never receive the Arminians opinion, whether that be it that hindereth their certainty?
II. And now let us try in what Meaſure their Doctrine hindreth comfort?
Q. 1. Do you not think that many of thoſe of your own ſide have much comfort though they attain not to aſſurance.
C.
Yes: Experience tells it us.
B.
Q. 2. Do you not think that ſome, yea many of the old Chriſtians for a thouſand years after Chriſt, had comfort, who yet were not of your opinion of Perſeverance? All the Martyrs and great Sufferers for Chriſt, and the excellent Paſtors, were not comfortleſs.
C.
That cannot be denyed.
B.
Q. 3. Do you think that none of the Nations of Greeks, Armineans, Lutherans, nor any of the Anabaptiſts of their mind, do live in the comfortable hopes of Heaven?
C.
Yes, No doubt but many do.
B.
Why then you ſee that comfort may be had without certainty of Salvation. But I proceed to the Nature of the Caſe it ſelf.
Q. 4. Would not your life be uncomfortable if you fore-knew that you ſhould commit Murther, Adultery, Inceſt, deny Chriſt, &c. kill your own Father, Mother, Wife or Child; and lye as long as David did in your Sin; (much more to ſin as Solomon did)?
C.
Yes; I must needs be leſs comfortable in ſuch a proſpect.
B.
Q. 5. Would it not much grieve you if you knew that you ſhould fall from the Degree of Grace received, to the very leaſt that is conſiſtent with ſincerity.
C.
It muſt needs be my grief; but yet ſuch as would conſiſt with greater comfort, becauſe it conſiſteth with Salvation.
B.
Q. 6. Are you certain that theſe two laſt Caſes to commit ſuch heinous ſins, and to fall ſo far from Grace, may not be your Caſe?
C.
No: I cannot be ſure of it; becauſe it may ſtand with Grace.
B.
Q. 7. Tell me then, what is it that now keepeth you from thoſe ſorrows which would befall you, if ſuch a thing ſhould be?
C.
The great hope that I have that it will never be.
B.
What are the Reaſons of thoſe your hopes?
C.
1. Becauſe I know that God is Good and merciful in himſelf. 2. And he dealeth with man upon terms of Grace. 3. And he hath given me experience of his mercy to my ſelf. 4. And I have his general promiſes that He will not fail me nor forſake me: which though they aſſure me not that I ſhall not ſo fall, yet they aſſure me that …e will not ſo far forſake me, without ſome heinous neglect of his Grace. 5. And I feel in my ſelf a preſent deteſtation of ſuch heinous ſins, and a fixed Judgment and Reſolution againſt them: And though I have not power of my ſelf to avoid mutation, and back-ſliding, yet I have reaſon to trust him for the keeping of this Grace, who freely gave it me. And the truth is, though man be mutable, he is not apt to fear the change of his own mind, when he is conſcious that it is reſolved on ſound and unquestionable reaſon. 6. And it is not nothing, that I have been kept from all ſuch ſin till now. 7. And that it is a rare thing for any faithful perſon, ſo to fall: And why ſhould I fear that which not one of a multitude ever falleth into.
B.
And why may not all theſe reaſons comfort others, that are uncertain of their Perſeverance in a ſtate of Grace (Allowing but the difference of the degrees of the dangers.)
Q. 8. Do you think that your Wife or Children are certain that you will not Murther them.
C.
No: they cannot be certain.
B.
Q. 9. Would it not make their lives ſorrowful if they knew that you would do it?
C.
Yes, no doubt.
B.
Q. 10. What keepeth them from ever taſting of ſuch ſorrows at all?
C.
Such reaſons as I before named to you. They know that I am a Husband and father, and have natural affections, not mad, nor wicked, but abhor ſuch a thing, and they know that my love daily cauſeth me to do them all the good I can; and they ſee nothing to make them fear the contrary; and ſuch a Villany is not heard of in many Kingdoms in an Age.
B.
But they are as uncertain that they ſhall not by ſome heinous crime (even the ſeeking of your death) provoke you.
C.
Men fear not that which their Judgments and Wills are ſo averſe to and reſolved against, as that there is no probability of a Change.
B.
You ſee then upon what terms the ancient Fathers, (even Auguſtine himſelf that denyed certainly of Salvation) and the Martyrs and other Chriſtians of their times, and the moſt of the Chriſtians now in the world, do hold their comforts: And that uncertainty of Perſeverance overthroweth not all ſolid peace.
Q. 11. But doth not the excluſion of Certainty of preſent ſincerity and Juſtification, much more exclude Comfort, than doth the excluſion of Perſeverance alone.
C.
Yes, no doubt: For to be ſure that I am at preſent in a ſtate of Leg. Jo. Gerhards To. 2. Tract. 13. de Peccat. act. c. 19. n. 92, 93, 94, &c. De differentia peccat. Mort. & Ven.life, and to have very ſtrong probabilities that I ſhall ſo live and dye, muſt be much more comfortable than to be uncertain whether I now am or ever was in a ſtate of life.
B.
If therefore not one of many ſcore or hundreds have a certain knowledge of their ſincerity and Juſtification, who are of your own opinions, are you fit to cry out of others as the deſtroyers of Chriſtian comfort, on the foreſaid account?
C.
They deſtroy it by their Doctrine, and ſo do not we: It is with us, but mens own ſin and infirmity that hindereth it.
B.
Q. 12. What ſay you to your Doctrines before objected againſt you? 1. That no man can be certain of Salvation, who is not certain that if he had the ſtrongeſt Temptations in the world, he ſhould not be overcome by them to fall away. Do not theſe put the comforts of the weak as hard to it, as their Doctrine doth?
C.
Theſe are True Doctrines, but Theirs are falſe.
B.
That is the controverſie, which I am not determining: I only anſwer your aggravation of uncomfortableneſs of their Doctrine.
The ſecond Crimination.
C.
Their Doctrine maketh God to be Mutable, and his gifts and calling Pet: Alliac. Camer. n. 1. q. 12. C. Quaelibet rationalis Creatura a Deo praedeſtinata poteſt damnari, & quaelibet Reprobata poteſt Salvari: Quia cuicun que Deus dabit gratiam & gloriam libere dabit: & per Conſequens poſſet non dare: ergo, &c. Sed licet haec concluſio de virtute Sermonis ſit vera tamen in ſenſu Compoſito intellecta eſt falſa. Thus all the quarrel is about words.to be liable to repentance; and that one day he loveth a man, and the next day hateth him, one day Juſtifieth and another condemneth him.
B.
This charge is injurious, upon groſs miſtake; and on the like grounds may be laid againſt your ſelves. For,
Q.
1. Do you not hold that God hateth all the workers of iniquity?
C.
Yes: as ſuch.
B.
Q. 2. And that he that believeth not is condemned already, and that all Infidels and Heathens are unjuſtified?
C.
Yes; though God may decree to juſtifie them hereafter.
B.
Q. 3. But doth not God after Love and Juſtifie ſuch as are converted?
C.
Yes; none doth deny it.
B.
Q. 4. If then this prove not God to be mutable, to Juſtifie and Love ſuch as he condemned and hated, why ſhould it prove him mutable to condemn and hate ſuch as he Justified and Loved? I do not ſay that he doth ſo; but if he did, or do, it will not prove any change in God. For as he that is One cauſeth all Diverſity and Multiplicity of Beings; ſo he that is Immutable, cauſeth innumerable Mutations: The change is in the Creature, and not in God.
C.
Is it not a change to Hate where he Loved? Theſe are immanent acts.
B.
No more than to Love where he Hated; In Man ſuch words ſignifie a change, but not in God: For it is not Gods Immanent acts as Immanent that are changed, viz. His Activity, underſtanding or Will in it ſelf: But only that Immanent Act as Objectively Tranſient (if not effectively); ſo that it is only, 1. The termination of the eſſential eternal Act on this or that Object. 2. The Relation of it to that object; 3. The Extrinſick Denomination of it, from that Relation, by Connotation, which are changed and diverſifyed; and this inferreth no change in God.
The third Crimination.
C.
At leaſt they make his Covenant changeable, as condemning a man one day whom it juſtified the day before.
B.
Not at all. The Covenants Action is phyſically none, but only ſuch as ſome call a Reputative Act; that is, per modum ſigni; and as the Fundamentum cauſeth the Relation. Gods Legiſlation was a real Action: But the Law made doth not Act, at all; But improperly, morally, or metaphorically is ſaid to Act, when it doth not; what Action doth the ſign poſt perform? or the poſt and hand at a croſs way? or all the Letters in all your Library which teach you the greateſt myſteries? none at all? It is you that are Active on them. What Action do millions of Eggs at the Indies perform every time your Hen layeth? And yet they then have a new Relation of Similitude. So Gods Law (nor Mans neither) is not at all changed, while ut instrumentum morale per modum ſigni & fundamenti, it condemneth the Infidel, and juſtifieth the Believer, no more than when it juſtifieth him at converſion whom it condemned before. The change is only (really) in the perſon.
The fourth. Crimination.
C.
They make Gods Covenant to be but Conditional, and deny that abſolute promiſe, I will put my fear in their hearts, and they ſhall not depart from me.
B.
I find this Controverſie (whether this promiſe, and that of taking away the hard heart, &c. was Conditional or Abſolute, to be harder than ſometime I thought it had been. And the determining which of you doth rightlieſt expound the Scripture is not my buſineſs. But, 1. The Jeſuites and Lutherans and many Arminians confeſs, that God hath foretold that certain Individual perſons ſhall perſevere and be infallibly ſaved. 2. That this prediction may well be called a Promiſe in ſeveral reſpects; 1. In that it is de bono futuro. 2. As it is made to Christ, that he ſhall ſee of the travail of his Soul, and that none ſhall take thoſe that are given him by the Father, out of his hands. 3. As it is made to Mankind in general; that there ſhall be certain (innominate) perſons of them infallibly ſaved. 4. As it was made to the Iſraelites in ſpecial, that there ſhould be more Grace given them, ſo that they ſhould not depart from God to Idolatry at their return from Captivity, as they had done (which is the true meaning, I think, of the Text). But I ask of you,
Q. 1. Doth the promiſe called Abſolute (of taking away the heart of ſtone, &c.) give any perſon a Right before-hand to the benefit?
C.
Not ſuch a Right as that any one can claim it as his own due, or know that he is the perſon to whom it belongeth: But ſuch a right as that he is really the man to whom it ſhall be given.
B.
So you may ſay of Gods meer ſecret Decree, or of a meer Prophecy. Q. 2. What comfort then can any man have by that promiſe, before it is performed, when he knoweth not that he is one that it belongs to?
C.
No more than that which you ſay before they grant.
Q. 3. Is not this cited by you of the ſame ſort?
C.
In reſpect to the firſt part it is, [I will put my fear into their hearts]; but not as to the ſecond part [They ſhall not depart from me]. For men that have Gods, fear, may know that it belongs to them.
B.
It is ſtrange that all the ancient Doctors and Churches for a thouſand years, were ignorant of this plain Promiſe, if it mean that none that have Gods fear ſhall depart from him. But if one ſay that it ſpeaketh only of the Jews after the Captivity, not turning from God to Idols; and another ſay, that it conjoyneth two diſtinct benefits promiſed to certain perſons, (whoſoever) but doth not make them as receivers of the firſt, to be formally the Subjects of the ſecond, and ſo doth not promiſe to all that have Gods fear, but to thoſe meant in the Text only, that they ſhall not depart: and if a third ſay that the promiſe is conditional; I am not now to decide this controverſie: Augustine thought that it was ſpoken only of the Elect, and not of all that truly feared God. And as Gods promiſe to the Iſraelites, that they ſhould be brought out of Egypt, and brought to the Land of Canaan, did not mean that every man that had the firſt ſhould have the ſecond; As the promiſe to the Apoſtles that they ſhould have the Spirit of Miracles or Tongues, and ſhould be ſaved, did not mean that every one that had that Spirit ſhould be ſaved; ſo doth Austin expound, Rom. 8. 30. limiting all the following ſayings to thoſe that Verſe 28. are ſaid to be Called according to his purpoſe. But to decide this is not my preſent work.
The fifth Crimination.
C.
They make a ſecond Regeneration neceſſary, unleſs with the Novatians, they will deny pardon to thoſe that fall after the firſt.
B.
Do they ſay ſo expreſly; or is it only a conſequent of their Doctrine?
C.
It followeth plainly, though they ſay it not.
B.
1. There will be no end of odious accuſations, if the Adverſaries ſhall chooſe what Doctrine men ſhall be ſaid to hold, as he ſpineth out conſequences; what if they think that your Doctrine unavoidably brings in Anabaptiſts (the denyal of Infant Baptiſm, I mean).
C.
That were ſtrange indeed: Some men can draw quid vis ex quo vis.
B.
Anſwer this ſeries of connexed Theſes.
1. No one falleth away from a ſtate of Juſtification (that's your Ground).
2. Many Baptized in Infancy prove wicked at Age.
3. Therefore none of thoſe were juſtified in or before Baptiſm.
4. Therefore the Juſtifying Covenant was not ſealed to them as to conſenting perſons (by themſelves or Parents) who have a preſent right to this benefit (elſe Gods Covenant ſhould be falſe or fail.)
5. Therefore they received not Chriſtian Baptiſm: For, 1. Chriſt never inſtituted a Baptiſm, to ſeal any other Covenant, but that which giveth pardon and Juſtification. 2. Chriſt never inſtituted Baptiſm, to give only a future pardon to future conſenters; but only to inveſt Sacramently preſent Conſenters (or Covenanters, by themſelves or Parents) with preſent pardon. Theſe two are certain verities, eaſily proved, whatever ſome talk of future pardon by Baptiſm.
6. Therefore they are to be rebaptized.
I think I can looſe the links of this chain, or confute the laſt concluſion: But I leave you to your proper work. Davenant and Ward thought it muſt be done by denying your firſt Theſis. I aſſure you the trifling diſtinctions, of an outward and an inward Covenant, and of the benefit of Church Priviledges ſealed to all, and Salvation only to the Elect, or of preſent and future Juſtification ſealed] will not do this difficult buſineſs. You muſt do better, or be Anabaptiſts.
2. Either it is quoad Nomen or quoad rem that they infer a ſecond Regeneration, not as to the Name: For they ſo deny it. As to the Thing, 1. Some hold that men indeed may totally fall from ſpecial Grace; but that no ſuch are ever recovered: Though other Groſſe Sins, which are not ſuch a total Apoſtacy may be pardoned. Theſe cannot be ſaid to hold two Regenerations. 2. The reſt ſay that the word Regeneration (like Generation and Creation) doth not only ſignifie the cauſing of Holineſs in the Soul, but the Order of doing it, that it be Now first done, and not before. As Chriſt's raiſing Lazarus was neither Creation nor Generation. So ſay they, Grace indeed is after infuſed de novo; but not firſt: Therefore it is to be called Repentance, and not Regeneration. So that the change they confeſs, but the Name of Regeneration they reject as incongruous.
The ſixth Crimination.
C.
They go againſt the Doctrine of Auguſtine, Proſper and Fulgentius.
B.
This is the raſheſt charge of all the reſt. Beyond all controverſie theſe three Fathers, held that all the Elect perſevered; but that ſome were Juſtified, Sanctified, Loved God, were in ſuch a ſtate that had they dyed in, they had been ſaved, who yet are not Elect, but fall finally away and periſh, and that none can ordinarily be certain of perſeverance and Salvation, at leaſt but ſtrong confirmed Chriſtians (which Voſſius thinketh he excepted, but I cannot prove it).
If you cannot have leiſure to read Auſtin himſelf, read but, 1. What I have ſaid lib. 1. 2. What I ſaid in my Treatiſe of Perſeverance. 3. What Voſſius ſaith Hiſt. Pelag. de Perſever. 4. And the very words in the Janſeniſts, Paulus Eryn. in his Trias Patrum. In a viſible matter of fact, which all the world may ſee, that man who will deny this (as yet many have done, and even Dr. Kendall till Biſhop Uſher in my hearing and at my motion ſatisfied him) doth but tell us how men otherwiſe pious abuſe Gods Church, by truſting to their Leaders, and miſ-reporting viſible and copious Writings, and founding bitter cenſures and invectives upon ſuch dreams, and yet thinking that all this is the Work of God. The Lord pardon and heal his Servants haſty partial judging of things and perſons, and the bitterneſs, uncharitableneſs, injuries, contentions and diviſions that have followed thereupon.
The just Extenuation of this laſt Controverſie.
IN all theſe things following, the parties are agreed (for the moſt conſiderable).
1. That Adam fell from true Righteouſneſs and Holineſs, and loſt the Spirit.
2. That therefore we cannot argue from the Nature of Holineſs alone to prove that it cannot be loſt.
3. That as the word Poſſible relateth to man's Power to do evil and omit good, it is not only Poſſible to fall away, but too eaſie: yea, it is not opus potentiae ſed Impotentiae, except as Natural Power is exerciſed in the meer Act, with Moral Impotency.
4. Yea, without Gods preſerving Grace, it is not poſſible to perſevere.
5. God hath appointed us much duty to be done that we may not fall away: And among the reſt, to diſcern, and fear the danger of falling away; and in that fear to depart from evil and temptations.
6. God hath promiſed us Salvation, on Condition that we perſevere.
7. God oft threatneth the faithful with damnation, if they fall away, and deſcribeth to us the ſin and miſery of Apoſtates.
8. The Juſtified may loſe many degrees of true Grace, and dye with far leſs than once they had, and ſo become uncapable of that Greater Glory, which they were morally capable of before.
9. It's too poſſible for them to fall into heinous ſin: They are not certain that they ſhall never commit Adultery, Inceſt, the Murther of Parents, Wife or Children, &c. nor certain juſt how oft they may ſo fall, or not.
10. Such Sins make them ſo far morally uncapable of Glory, as that See the Brittiſh Divines Suffrages at Dort, of perſeverance.a ſound Repentance for them, and from them, and a renewal of Faith, are neceſſary to full right or moral capacity.
11. God doth not decree any man's perſeverance, let him live never ſo ſecurely, negligently or vitiouſly: For thoſe that do ſo are faln already: It is a contradiction, to perſevere in holineſs, and to live unholily. But Gods Decree is ever entire, that ſuch a one ſhall fear danger, fly temptations, live holily in the uſe of means, and therein perſevere unto the end: He never ſeparated theſe in his Decrees.
12. Except Hierome truly accuſe Jovinian with it, there is not (that I know of) any Father, Chriſtian, or Heretick, that hath written that Lege Voſſi, Hiſtor. Pelag. de Perſeverant.no truly Juſtifyed perſons fall finally away from Grace and periſh, for above a thouſand years after Chriſt: And it's commonly granted that generally they held the contrary: Even Auguſtine, Proſper and Fulgentius not excepted.
13. It is confeſſed to be a ſad clog to the contrary opinion, that it is held againſt the Judgment of the Univerſal Church for above a thouſand years, and ſo ſeemeth to bear the imputation of novelty and ſingularity: Though that be not a ſufficient confutation of it.
14. It is confeſſed that the Greek and Roman Church the Lutherans and Arminians, and moſt Anabaptiſts, are againſt this Doctrine.
15. It is confeſſed that all theſe Fathers, and Churches of old, and all theſe Churches and Chriſtians of late, are not void of the Chriſtian comforts of the Goſpel, even of faith and hope of Glory.
16. It is confeſſed that the Scripture hath many paſſages, ſo much ſeeming to favour both the opinions, as hath made the controverſie thus difficult to ſo many Learned Godly Men: And what the Scripture is, it will be, to the worlds end.
17. It is confeſſed that none can be ſure of Salvation or perſeverance, who are not firſt ſure of their Sincerity, and Juſtification.
18. And to be uncertain whether one be a true believer, and juſtified, is more uncomfortable than to be ſure of that, and uncertain of his perſeverance.
19. No man can ordinarily be certain that he is Sanctified and Juſtified, that is not certain of the truth of the Goſpel, and hath Grace ſomewhat ſtrong and active, not clouded by great Soul-wounding Sins, nor frightful or melancholy paſſions; nor any that through Ignorance is uncertain of the true Nature of the conditions of the Covenant of Grace.
20. Certain experience of the defect of theſe qualifications, and of mens own Conſeſſions, aſſureth us, that not one of a multitude of the ſtrict Religious ſort, have that which we call proper certainty of their Sincerity, Juſtification and Salvation: though they hold againſt the Arminians that certainty of perſeverance muſt be aſſerted, as that which may be attained by them that are firſt certain that they are in a ſtate of life.
21. Yet the fore-mentioned knowledge of Gods Mercy, Chriſt's Love and Covenant, with experience and many evidences of great probability may cauſe even ſuch as are uncertain of their Juſtification, to live in ſome good meaſure of true Chriſtian peace, though mixed with ſome doubts and fears: Becauſe their Probability is much greater than their cauſe of fear. And much more may they do ſo, that doubt only of their perſeverance.
22. It muſt be confeſſed that the Doctrine that none fall from Juſtification, hath its temptation alſo to diſcomfort, as in the two or three fore-mentioned particulars (which I'll not repeat.)
23. It is confeſſed that if God ſhould condemn thoſe whom he before Juſtified, it would argue no change in Him or his Word; but in them alone.
24. It is confeſt that ſome Juſtified perſons (who live in as much ſin, as will ſtand with ſincerity) are at preſent unfit for aſſurance of perſeverance and ſalvation: For it would not ſtand with that humbling correction which they are then moſt fit for.
25. Laſtly, it is confeſt that this point is no Article of our Creed, nor is an agreement in it neceſſary to Church-communion or Chriſtian Love, but difference in it muſt be accounted tolerable.
In all this the moderate are commonly agreed. On the other ſide,
1. It is commonly granted that all that are elected to ſalvation ſhall perſevere (though how far that election is upon foreſight they quarrel.)Cur ergo id quod Apoſtolis tunc fecit Chriſtus non concedemus pro omnibus praedeſtinatis feciſſe, ut peculiari modo ſua merita illis applicaret & perſeverantiam eis obtineret? nam ſi multi ſancti pro aliis orantes converſionem eorum & perſeverantiam impetrarunt, cur dicemus Chriſtum pro omnibus praedeſtinatis non oraſſe, & peculiari ſuâ oratione tantam gloriam & gratiam illis obtinuiſſe? Vaſquez in 1 Tho. q. 23. a. 8. d. 94. c. 3.
2. It's granted by all that not only ſuch election, but fore-knowledge of ſalvation and perſeverance, maketh it Logically Impoſſible, quoad conſequentiam, not to perſevere: that is, It Neceſſarily followeth, [God foreknoweth it: Therefore it will come to paſs.]
3. It is commonly granted that God forſaketh none till they forſake him.
4. And that ſo great is his Goodneſs that no willing …oul, that ſolidly underſtandeth the Grounds of the Chriſtian faith and hope, and is in Love with God and Holineſs, and willing to uſe means and avoid temptations, hath any reaſon to vex himſelf with any ſuch fears, as conſiſt not with a life of greater hope and peace and comfort. And that living by faith on Chriſt and his Spirit and General promiſe, they ſhould comfortably Truſt him with their ſouls.
5. It's granted that the more Faith, Love, Holineſs and obedience any hath, the nearer they may come to full aſſurance of perſevering: and may live the more confident and joyful lives.
6. Many with Auſtin hold an Antecedent abſolute ſpecial Election to faith and perſeverance: and that no ſuch elect ones fall away.
7. Many hold that beſides Election, a degree of Grace called Confirmation, doth ſettle ſome in a certainty of perſeverance: and neither the Elect nor Confirmed fall away: And that the confirmed may be certain of their own election, perſeverance and ſalvation. And this ſeemeth to be the opinion of Origen, Macarius and divers Antients: Even that God doth with Believers as he did with the Angels, and Adam, to whom he would have given confirming Grace, had he at firſt overcome.
And where faith hath kindled ſo much LOVE to God and Heaven and Holineſs, as that it is become a Divine nature in the ſoul, and operateth as the Love of Children to Parents, above meer Reaſon, as a fixed Habit, like a nature, then Grace ſeemeth to ſome Confirmed and not loſeable.
All theſe Conceſſions laid together (and more which I could fetch from the moſt learned Schoolmen,) do ſhew, that though here the difference be real, it is in a point and a degree, where humane frailty, and the difficulty, and the non-neceſſity of a fuller underſtanding it, do fully prove to all ſober, ſelf-knowing, loving believers, that it is their duty to bear with one another, without the quenching of brotherly Love, or denying Chriſtian-communion to each other: But the wicked will do wickedly, and none of the wicked will underſtand: but the wiſe ſhall underſtand, Dan. 12. 10.