An End of Doctrinal Controversies, Chapter 26
CHAP. XXVI. Of Confirmation, Perseverance, and Danger of falling away.
§. 1. I Shall reduce all that needs to be said on this point to these following controverted Questions: 1. Whether all Grace procured and given by Christ, be such as is never lost? 2. Whether that degree of Grace be ever lost, which giveth the posse credere without the act of Faith (commonly called sufficient Grace) in Adult or Infants? 3. Whether any lose actual true justifying Faith? 4. Whether any lose true Holiness, or love of God in the Habit? 5. Whether any degree of this be ever lost? or all special Grace have such Confirmation as the Angels have? 6. Whether, if Holiness be never lost, it be possible to lose it, and be in danger? 7. Whether there be a state of confirmed Persons besides the meerly sanctified, that from the degree or kind of their grace, never fall away? 8. Or whether Perseverance depend on meer Election and God's Will, which secureth only some of the justified? 9. Whether all, or most, or many Christians are themselves sure to persevere? 10. Whether Certainty of perseverance be fit for all the justified? 11. Whether it be unfit for all, and a more unsafe Condition than doubting? 12. Whether the Comfort of most Christians lie upon the Doctrine of such Certainty? 13. Whether the Doctrine of Eventual Apostacy infer any mutability in God? 14. Why God hath left this point so dark? 15. What was the Judgment of the ancient Churches after the Apostles? 16. Whether it be an Article of such evidence and weight, as to be put into our Church-Confessions, and we should force men to subscribe to it, or make it necessary to Ministration, Communion, or Christian Love and Concord?
§. 2. Q. I. Whether all Christ's Grace given us, be such as is never lost?
Ans. No: except Iansenius and his Followers, I know of no Christians that ever affirm it; and he doth it on this false supposition, That the common Grace which worketh only preparatorily by fear, is not the Grace of Christ, but a grace of other Providence, and only Love is the grace of Christ. But it is injurious to Christ, who is the Lord, and Light, and Saviour of the World, and God's Administrator-general, into whose Hands all Things and Power is given, to say, That since the Fall there is any Grace in the World that is not his Grace; and that our preparatory grace, and all that's common, is aliunde, some other way. He that readeth Ioh. 15. Matth. 13. Heb. 6, and 10. may see the contrary.
§. 3. Q II. Whether sufficient grace to believe, which giveth the meer power of believing to Infants or Adult, be ever lost?
Ans. These Questions suppose that there are these several sorts of Graces disputed of by Divines: 1. Common grace: 2. Power to believe and repent: 3. Actual Faith and Repentance given by that called special Vocation: 4. The Habit of love and all grace, called Sanctification: (to pass by Relative grace, as Justification, &c.) 5. Confirmation of these Habits. And we now speak only of the second: And the very Being of that Grace is controverted, Whether God ever give (besides the natural Power) a moral Power to believe, to any that never do believe? And, 1. it is certain by Adam's instance, that he gave him a power to have perfectly obeyed, when he did not: 2. And therefore no man can prove, that nowOf this more before. he giveth no man a moral Power to believe, that doth not. 3. But it seemeth most probable that he doth, because his Government and Man's Nature are not, tota specie, changed. 4. And it is certain that still all men have power to do more good than they do. 5. And even the Dominicans grant this Sufficiency of grace. 6. But yet for my part, I am not certain of it.
§. 4. But if there be such a power given, which never acteth Faith (which I think most probable) it is either in the Adult or Infants: if in the Adult, no doubt it's lost; for they that will not believe (to the last) retain not still the moral power in their Rebellion.
§. 5. But in the Case of Infants, I think those of them that die before the use of reason, lose it not, nor any of the Elect that live to full Age: But as to others, afterHow far Infants Grace is loseable. long doubt, How far Infant-Grace is loseable, this seemeth now the most probable solution to me.
§. 6. Viz. There is a Grace that reacheth but to a moral Power to repent and believe, before men have the Act or proper Habit: Such Grace to persevere, did put Adam in a present state of Life, or acceptation with God, this Grace Adam lost: Accordingly such grace that containeth but this m…al power in an Infant's Disposition☜ (with relative grace of Pardon) is sufficient to prov… his right to Salvation, if he so die; because he is not bound to the Act, nor capable of it; and even the Adult upon the Act, have right to Acceptance and to the Spirit to cause the Habit, in order of Nature, before they have the Habit: Therefore Infants may be in a state of such Right and Life before the Habit, though they shall not possess Glory without it: And yet the Adult are not in a state of such right by the meer Power, before the Act, because the Act it self is made necessary to their Justification, but so is it not to Infants: So that Infants and Adult may receive a meer power to repent and believe, and lose it after (at age) by actual sin, though this be a loss of a state of Iustification to the one sort (their fins of Nature being pardoned), but not to the other (who are not pardoned without the Act:) And yet it followeth not hence, that the grace of habitual Sanctification is lost in any.
§. 7. If this solution please not, let them that can, give us one that is less inconvenient, and we shall thankfully accept it; but it must be none that yet I have heard of; not the Anabaptists, nor those of their Adversaries, who leave us no certainty of the Salvation of any particular Infants, but only say, God will save them that are Elect, but no one knoweth who they are, nor how few or many, nor can tell us of any promise made to any upon any antecedent Character or Condition, nor give Believers any more assurance of their own Childrens Salvation, than of any Heathens.
Nor theirs that say, Baptized Infants are saved by relative Grace alone, without any internal real Grace.
Nor theirs that say, They have the Spirit, but tell us not in what operation; or say, it is only right to the Spirit hereafter.
Nor theirs that say, That all Baptized Infants (at least of godly Parents) have habitual Holiness (Faith, Love, &c.) such as the Adult in Sanctification have, and that some at Age do lose it: I think this less inconvenient than any one of these.
§. 8. Q. III. Whether any lose true actual Faith and Iustification?
Ans. That a common uneffectual Faith may be lost, is no doubt: But concerning the other, there are three Opinions. 1. Some say, No; it cannot be lost, because that Faith hath the Promise of the Sanctification of the Spirit, as well as of Pardon and right to Life. Therefore seeing habitual Holiness is not lost, that which hath the Promise of it, is not lost.
2. Others say, That actual Faith at first is like Adam's loseable Grace; and that it giveth us actual Pardon and right to Life, if we so die, and right to the Spirit (in relation) to sanctifie us in time, and by degrees: But that every one that hath the Spirit, hath not the Habits of Love and Holiness, but he sometimes is causing many Acts before he produce a Habit (ad modum acquisitorum.)
3. Others say, That both Faith and habitual Holiness are oft lost. I delay the solution till the rest be considered.
§. 9. Q. IV. Whether habitual Love, or Holiness (or the Spirit) be ever lost?
Ans. That there is a confirmed state or degree of Holiness that is never lost, I do hold; and that this is attainable, and in that state men may be certain of Salvation: But whether the least degrees of habitual grace be utterly loseable, which prove a present right to life, till they are lost, I must plainly profess I do not know; much may be said on both sides: And if my Ignorance offend any, it offendeth me more: but how shall I help it, I think it is not for want of study, nor of impartial willingness to know the Truth: And Ignorance of the two is safer than Error, by which we trouble and seduce those about us. And in this case so many great and excellent Men have erred (either Augustine, with the generality of the ancient Churches, or Calvin, Zanchy, and most of the Reformed) that my Ignorance is pardonable where their Error it self is pardoned. But let those that are wiser rejoyce in the greater measure of their Wisdom: But yet think not, that taking up either Opinion upon the trust of their Party, is such.
§. 10. Q. V. To the next, some have said, That had Adam done but one act of Love or Obedience, he had been confirmed as the Angels in a state of Impeccability: And that so are all that once truly believe in Christ. But Experience utterly confuteth that: For all men sin after believing.
§. 11. Others say only, That men may sin, and may lose acquired Grace, but no degree of that which is infused: But we have small reason to think that our encreased degrees are not as much infused as the first degree was: And yet Experience proveth, that such added degrees may be lost.
§. 12. Others say, All added degrees may be lost, but none of that which was first infused: Indeed could we prove, that God alwaies at first infuseth only the least degree consistent with Salvation, then this must be held by all that deny that any fall from Justification: But for ought we know God may the first minute give one man more Grace than to another in long time, and that first degree may be lessened by his sin.
§. 13. Q. VI. Whether it be possible to lose that Holiness which never will be lost?
Ans. The word [Possible] respecteth either a Consequence in Arguing, and is a Logical Possibility; or it respecteth the natural power of Causes, and is called, Physical Possibility. In the first sence it is impossible that any thing should come to pass that doth not; because God knoweth it will not: And it is a good consequence, God knoweth that this will not come to pass; therefore it will not: And it is impossible that this Consequence should be false.
But as to the natural Possibility, no doubt but of our▪ selves we can sin; nay, it is not an act o… Power, but of Impotency, or from a defect of Power: And the Habit given us is not a sufficient Power to ascertain our Perseverance of it self. But if you speak with respect to the Power of God, by which we are preserved, we must thus answer: That it is impossible for us or any Creature to overcome God's Power or Will: And if it be first proved, that God will cause us to persevere by the way of Physical irresistible determination by Power, then it must be called Impossible to fall away, or commit any Sin which he so saveth us from. But if he keep any as a free Agent by the sapiential disposal of his Free-will, and so procure the event of a contingent action, then it must be said, that this and many things are possible which never come to pass, That God only decreeth, that we shall not fall away, and not, that it shall be impossible: Thus Dr. Twisse and the Dominicans themselves use to speak: But for my part I …ake God's manner of working on and for us, to be so unsearchable, and this notion of Possibility or Impossibility, of so little moment when we are agreed what will be the event, that I think the Controverfie not worth the handling, but made among other snares of Satan, to trouble the Church, and draw us to vain Janglings about words that edifie not, from the Simplicity that is in Christ.
§. 14. Q. VII. Wheth…r there be a state of Confirmation here?
Ans. 1. Undoubtedly there are some Christians that are strong, rooted, settled, established; and some that are weak, and like Children toss'd up and down, Rom. 4. 20. & 15. 1. Heb. 5. 12, 14. 1 Ioh. 2. 14. 1 Cor. 16. 13. Eph. 6. 10. 2 Tim. 2. 1. 1 Cor. 15. 58. 1 Pet. 5. 9. Col. 2. 5. Eph. 3. 16, 17. Col. 2. 7. There is a need of strengthening Grace, 1 Pet. 5. 10. Luk. 22. 32. Rev. 3. 2. Act. 9. 22. Col. 1. 11. 2 Tim. 4. 17. Psal. 138. 3. Phil. 4. 13.
§. 15. 2. It is agreeable to Scripture, Reason and Experience to judge, that strengthened Christians stand faster than the weak, and that it is in it self more unlikely that they should be seduced and forsake Christ.
§. 16. Seeing it is so doubtful, whether any that are sincere fall away; we have great reason to think that it will hardlier be proved of the Confirmed: I know that Strength hath several degrees, and it's hard to determine just what this Confirmation is, but I am perswaded, that abundance of confirmed Christians there are, who have taken hold of Christ by Faith and Love, and have clear light and great experience, and so much Grace, as that from that Confirmation it may be inferred, that they never fall away and perish: and consequently that Certainty of Salvation, and not only of present Justification, is attainable in this Life. And some of the Papists themselves are of this mind, though others of them say, That even a state of Confirmation may be lost.
§. 17. Q. VIII. Whether Perseverance depend on meer Election?
Ans. It was Augustine's Judgment (and his Followers) That Election is the ascertaining Cause of Perseverance, giving the special Grace of Perseverance; but what that Grace was besides Divine Volition and Preservation (whether any special confirming degree or kind) it is not easie to gather out of him: And I think it past doubt, That God doth elect some to Perseverance, and all persevere whom he so electeth, and because he electeth them and no other: But whether many also are truly sanctified and justified that are not elect, and so do not persevere, as Austin held, I said before, I do not know.
§. 18. Q. IX. Are all or most Christians certain that they shall persevere?
Ans. No: For, 1. most Christians in the World hold, that Perseverance is uncertain to the godly; and how can they be certain of it to themselves?
2. Most that hold otherwise, hold it but as uncertain, and are not themselves certain that it is true, though they call it certain: I am uncertain: And I find not by other signs that the most have more knowledge than my self: And he that is not certain of the Premises, is not by them certain of the Conclusion.
3. Most Christians are uncertain that they are sincere and justified: And such cannot be certain to persevere in that which they are not certain that they have.
§. 19. Q. X. Certainty of their present state of Iustification is not fit for those that sin as much, and are as bad as ever will stand with sincerity (till they repent:) Therefore certainty of Perseverance must needs be unfit for them. And therefore God never giveth it to such.
§. 20. Q. XI. Certainty of Grace, Iustification and Perseverance and Salvation, is a most excellent desirable thing, above all the Treasures of the World, and to be earnestly sought by all: and tendeth not of it self to carnal security, but to fill the Soul with holy Love and Thankfulness and Joy, and make our Lives likest to Heaven on Earth: O blessed are they that do attain it: And woe to them that dispraise it and perswade men to causeless doubting. It is the height of our attainment here in it self, and the improvement, and maketh us live a Heavenly Life, and long to be with Christ: But we cannot therefore say that those have it that have it not: But all should promote and seek it.
§. 21. Q. XII. They that are certain that all true Believers persevere▪ have one great help towards their own Consolation: But if they be uncertain, that they themselves are true Believers, this will not comfort them. As they that are perswaded only that all Confirmed Christians persevere, must know that they are confirmed before this can give them the comfort of Assurance.
§. 22. But I have elsewhere fully proved, 1. That most Christians have not the comfort of their own certain Perseverance, for want of the Certainty of their Sincerity, if not of the Doctrine it self. 2. And that thousands and millions of Christians live and die in Peace and Comfort, that have not a proper Certainty of Salvation. 3. Much more may such live in Joy that are sure of their present state of Grace, though not of their Perseverance.
§. 23. For Experience telleth us, that though most of the Christian World are against the Doctrine of Certain Perseverance of all true Believers, yet many of them live and die in Comfort.
§. 24. And Church-History and the Ancients Writings tell us, That though for many hundred years the Christian Doctors commonly held, That some lose true justifying Faith, and perish, ye… multitudes lived and died in Joy, and went with boldness through the fla…es.
§. 25. And we see in all things that men are affected according to what is predominant; and he that hath far more Hope than fear and doubting, will have more joy than sorrow, though he be not certain, but some doubting do remain.
§. 26. It is certain in it self, that God's Promises in the Gospel are all true: But every one that truly believeth it, is not properly certain of it, past all doubt: And he that hath the least doubt of the truth of the Gospel, must needs doubt as much of that Salvation which is expected on the Gospel-Promise: And yet such Believers may have Peace and Joy according to the measure of their Faith and Hope.
§. 27. We see among men no Wife is certain one day or night that her Husband will not forsake or murder her; no Child is certain that his Father will not kill him; nor any one of his dearest Friend: And yet we can have Love, Peace and Comfort in our Relations, without such certainty: For it's melancholy folly to live in fears of things utterly unlikely, and to cast away the Comforts of great probability.
§. 28. Yea, no godly man is certain that he shall not fall into such hainous Sin as Noah, Lot, David, Peter did; or that he shall not kill his dearest Friend, or himself: And yet when a man is conscious that his Nature, his Reason, his Experience, and his Resolution, do all make him hate such a wicked act, and that there is no probable cause to move him to it, and when we know God is ready with his Grace to help us, how few lose the Comfort of their Lives, by fear of such improbable things? Certainty therefore is very desirable, but a hope of great probability may give us joyful thankful Hearts, or else few Christians would have such.
§. 29. And the Doctrine of Perseverance hath its difficulties too as to mens comfort: For he that holdeth, That no man falleth from a state of Grace, and seeth many, that to all possible humane judgment, were once excellent persons, fall quite away, can himself have no assurance that he is so much as justified at the present, unless he be sure that he is better than the best of all those persons ever were, which doubt the other side are not cast upon.
§. 30. Q. XIII. Whether the Doctrine of Apostacy infer any mutability in God?
Ans. No: there's no shew of it, unless you hold, that his absolutely Elect fall away. It was no change in God when he gave us grace, and justified us; and it would be no more if he cease, than it was to begin. It was no change in God when I was born, and it will be no more when I die: The Change is only in Man, and his receptive Disposition. Even the Law of the Land, without any Diversity or Change, doth virtually condemn a thousand Malefactors, and justifie the Just; and will cease to justifie them, and begin to condemn them, if they cease to be just, and begin to be Offenders. The Changes that God himself maketh in all the World, are made without any Change in him: Therefore what man doth, or undoth, cannot change him.
§. 31. Q. XIV. Why did God ledve this Case so dark?
Ans. It is not fit for us to call for any reason of his doing, but what he hath given us: But while he hath made it sure to us, that he will cause all his Elect to persevere, and will deny his Grace to none that faithfully seek it, and will save all that do not wilfully and finally reject it, and giveth us no cause to distrust his Mercy, his holy Ends are by this attained in his Peoples Uprightness and Peace: And he seemeth by leaving the rest so obscure, to tell us, that it is not a matter of so great use to us, as some imagine, and that it is not a point fit for to be the measure of our Communion or Peace.
§. 32. XV. What was the judgment of the ancient Churches of this Point?
Ans. Vossius in his Pelagian History, hath truly told you, and copiously proved it in the main. Before Augustine's time it was taken commonly as granted, That men might fall away from a state of Grace, and that many did; but the Case was not curiously discussed: But some thought that confirmed Christians never fell: But upon Pelagius his Disputes, Augustine defending the honour of Grace, laid all upon Election, and maintained, That though the Non-elect did fall away from the Love of God and Justification, and a state in which they had been saved, had they died; yet none of the Elect did fall so as to perish, but that the preservation of Grace in perseverance, was the fruit of Election. Thus Prosper, and Fulgentius after him; and some Passages in him and Macarius, and some others, intimate that they thought there was a confirmed degree of Grace, which was never lost; but they all took it for granted, that some fell from a state of Iustification and perished: And I remember not o… Writer that I have read and noted, to be of the contrary mind for a thousand years after the writing of the Scriptures, nor any mention of any Christian that was so; unless Hierome be to be believed of Ievinian, who saith, that he held, That the godly could not sin; which Report is much to be suspected on many accounts.
§. 33. What Use is to be made of this, I leave to others; but it beseemeth no good Man to deprave or deny the Truth of such History: And some great Divines are to be blamed for reproaching Vossius for a true Historical Report, when they neither can confute him, nor attempt it. Two or three Sentences out of Austin are cited by some, but meerly mistaken, as if they spake that of all the Justified, which he speaketh only of the Elect.
§. 34. Q. XVI. By all that is said, it is past denial, that Certainty of perseverance should be most earnestly sought, and that state of Confirmation which is likest to obtain it; but that few have it, e…en of the truly godly, and that it is not the common ground of Christians Peace and Comfort, but Hopes upon great Probability, do sustain the most; and that the difficulty of the point is such, as that it should in all Churches be left free, and neither side made necessary to our Christian Love, Peace, Con…ord, Communion, or Ministery.