pp. 215–21837 passages
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. 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 easy: yea, it is not opus potentiae sed Impotentiae, except as Natural Power is exercised in the mere Act, with Moral Impotency.
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 threateneth the faithful with damnation, if they fall away, and describeth to us the sin and misery of Apostates.
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 Murder of Parents, Wife or Children, &c. nor certain just how oft they may so fall, or not.
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 1a 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 viciously: For those that do so are fallen 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.
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 Heretic, that hath written that 1no truly Justified 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.
12. Except Hierome truly accuse Jovinian with it, there is not (that I know of) any Father, Christian, or Heretick, that hath written that 1no 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 controversy thus difficult to so many Learned Godly Men: And what the Scripture is, it will be, to the worlds end.
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 Confessions, 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.
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 ⟨p. 217⟩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 confessed 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.
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 confessed 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.
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.)1
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 Ancients: 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.
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 mere Reason, as a fixed Habit, like a nature, then Grace seemeth to some Confirmed and not loseable.
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 show, 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.
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.
