A26923:1163
An end of doctrinal controversies which have lately troubled the churches
An end of doctrinal controversies which have lately troubled the churches by reconciling explication without much disputing. Written by Richard Baxter.
London: printed for John Salusbury, 1691
Chapter 26: Of Confirmation, Perseverance, and Danger of falling away.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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 sanctify 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.)
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 rejoice in the greater measure of their Wisdom: But yet think not, that taking up either Opinion upon the trust of their Party, is such.