The doctrine of the saints perseverance, explained and confirmed, or, The certain permanency of their 1. acceptation with God & 2. sanctification from God manifested & proved from the 1. eternal principles 2. effectual causes 3. external means thereof ... vindicated in a full answer to the discourse of Mr. John Goodwin against it, in his book entitled Redemption redeemed : with some digressions concerning 1. the immediate effects of the death of Christ ... : with a discourse touching the epistles of Ignatius, the Episcopacy in them asserted, and some animadversions on Dr. H.H. his dissertations on that subject / by John Owen ...The doctrine of the saints perseverance, explained and confirmed, or, The certain permanency of their 1. acceptation with God & 2. sanctification from God manifested & proved from the 1. eternal principles 2. effectuall causes 3. externall meanes thereof ... vindicated in a full answer to the discourse of Mr. John Goodwin against it, in his book entituled Redemption redeemed : with some degressions concerning 1. the immediate effects of the death of Christ ... : with a discourse touching the epistles of Ignatius, the Episcopacy in them asserted, and some animadversions on Dr. H.H. his dissertations on that subject / by John Owen ...
John Owen 1616–1683London: printed by Leon. Lichfield, 1654
[52], 444, [2] p. · 355k words · Wing O740 · ESTC R21647
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.
First, Because though the testimony of a mans heart and conscience touching his §1uprightness towards God, or the soundness of any thing that is saving in him, be comfortable and cheering, yet seldom are these properties built upon such foundations which are sufficient to warrant them; at least upon such whose sufficiency in that kind is duly apprehended. For the testimony of the conscience of a man touching any thing which is spiritually and excellently good, is of no such value, unless it be first excellently enlightened with the knowledge, nature, proprieties and condition of that on which it testifieth; and (Secondly) be in the actual contemplation consideration, or remembrance of what he knoweth in this kind. Now very few believers in the World come up to this height and degree.
First, Because though the testimony of a mans heart and conscience touching his §1uprightness towards God, or the soundness of any thing that is saving in him, be comfortable and chearing, yet seldome are these properties built upon such foundations which are sufficient to warrant them; at least upon such whose sufficiency in that kind is duely apprehended. For the testimony of the conscience of a man touching any thing which is spiritually and excellently good, is of no such value, unlesse it be first excellently inlightned with the knowledge, nature, proprieties and condition of that on which it testifieth; and (Secondly) be in the actuall contemplation consideration, or remembrance of what he knoweth in this kind. Now very few believers in the World come up to this height and degree.
First,1 There is in this reason couched a supposition which if true, would be far more effectual to shake the confidence and Resolution of believers, then the most serious consideration of the Apostasies of all professors, that ever fell from the glory of their profession from the beginning of the World; and that is, that there is no other pregnant foundation of Assurance, but the testimony of a mans own heart, and conscience, touching his uprightness towards God, and therefore before any can attain that assurance upon abiding foundations they must be excellently enlightened in the nature, properties, and condition of that which their consciences testify unto; (as true faith and uprightness of heart) and be clear in the disputes and Questions about them, being in the actual contemplation of them when they give their Testimony. I no way doubt but many thousands of believers,
and having the Testimony in themselves, have been taken up into as high a degree of comforting and cheering assurance, and that upon the most infallible foundation Imaginable,
(for the spirit witnesseth because the spirit is truth) as ever, the most seraphically illuminated person in the World, attained unto. Yea in the very graces themselves of Faith and uprightness of heart, there is such a seal and stamp impressing the image of God upon the soul, as without any reflex act, or actual contemplation of those graces themselves, have an influence into the establishment of the souls
⟨p. 6⟩
of men, in whom they are, unto a quiet comfortable assured repose of themselves upon the love and faithfulness of God: neither is the spiritual confidence of the Saints shaken,
First,1 There is in this reason couched a supposition which if true, would be farre more effectuall to shake the confidence and Resolution of beleevers, then the most serious consideration of the Apostasies of all professors, that ever fell from the glory of their profession from the beginning of the World; and that is, that there is no other pregnant foundation of Assurance, but the testimony of a mans own heart, and conscience, touching his uprightness towards God, and therefore before any can attaine that assurance upon abiding foundations they must be excellently inlightened in the nature, properties, and condition of that which their consciences testifie unto; (as true faith and uprightnesse of heart) and be cleare in the disputes and Questions about them, being in the actuall contemplation of them when they give their Testimony. I no way doubt but many thousands of believers,2 whose apprehensions of the nature, properties, and conditions of things,3 as they are in themselves, are low, weake, and confused; yet hauing received the Spirit of Adoption bearing witness with their spirits, 4that they are the Children of God, 5and having the Testimony in themselves, have been taken up into as high a degree of comforting and cheering assurance, and that upon the most infallible foundation Imaginable,6 (for the spirit witnesseth because the spirit is truth) as ever, the most seraphically illuminated person in the World, attained unto. Yea in the very graces themselves of Faith and uprightnesse of heart, there is such a seale and stamp impressing the image of God upon the soule, as without any reflex act, or actuall contemplation of those graces themselves, have an influence into the establishment of the soules ⟨p. 6⟩of men, in whom they are, unto a quiet comfortable assured repose of themselves upon the love and faithfulnesse of God: neither is the spirituall confidence of the Saints shaken,7 much lesse cast to the ground, by their conflicting with feares,8 scruples, and doubtfull apprehensions; seeing in all these conflicts, they have the pledge of the faithfulness of God,9 that they shall be more then conquerours. 10Though they are exercised by them,11 they are not dejected with them:12 nor deprived of that comforting assurance and joy which they have in believing.13
But yet suppose, that this be the condition practically of many Saints of God, & that they never attain to the state of the primitive Christians, 1to whose joy and consolation in believing the Holy Ghost so plentifully witnesseth, nor do live up to that full rate of plenty, which their Father hath provided for them in his Family, and sworn that he is abundantly willing, they should enjoy and make use of; 2what will hence follow as to the business in hand, I profess I know not. Must that little evidence which they have of their acceptance with God, be therefore necessarily built upon such bottoms (or rather tops) as are visible to them in hypocrites, so that upon their Apostasy they must needs not only try and examine themselves, but conclude to their disadvantage and disconsolation, that they have no true faith? Credat Apella.
But yet suppose, that this be the condition practically of many Saints of God, & that they never attaine to the state of the primitive Christians, 1to whose joy and consolation in believing the Holy Ghost so plentifully witnesseth, nor doe live up to that full rate of plenty, which their Father hath provided for them in his Family, and sworne that he is abundantly willing, they should enjoy and make use of; 2what will hence follow as to the businesse in hand, I professe I know not. Must that little evidence which they have of their acceptance with God, be therefore necessarily built upon such bottomes (or rather topps) as are visible to them in hypocrites, so that upon their Apostasie they must needs not only trye and examine themselves, but conclude to their disadvantage and disconsolation, that they have no true faith? Credat Apella.
Secondly, 1the comfortableness he tells us of the testimony of a mans conscience concerning his uprightness with God, depends mainly and principally upon his uniform and regular walking with God; now this being by the neglects of the Saints often interrupted with many stains of unworthiness, the testimony it self must needs be often suspended: now true believers finding themselves outgone in ways of obedience by them, that impenitently Apostatize, if from hence they must conclude them Hypocrites, they have no evidence left for the soundness of their own Faith, which their consciences bear Testimony unto, upon the fruitfulness of it, which is inferior by many degrees to that of them who yet finally fall away. This is the substance of one long Section pag. 109, 110. But
Secondly, 1the comfortablenesse he tells us of the testimony of a mans conscience concerning his uprightnesse with God, depends mainly and principally upon his uniforme and regular walking with God; now this being by the neglects of the Saints often interupted with many staines of unworthinesse, the testimony it selfe must needs be often suspended: now true believers finding themselves outgon in wayes of obedience by them, that impenitently Apostatize, if from hence they must conclude them Hypocrites, they have no evidence left for the soundnesse of their owne Faith, which their consciences beare Testimony unto, upon the fruitfullnesse of it, which is inferiour by many degrees to that of them who yet finally fall away. This is the substance of one long Section pag. 109, 110. But
First, here is the same supposal included as formerly, that the only Evidence of a true Faith and acceptance with God, is the testimony of a mans conscience concerning his regular & upright walking with God; For, an obstruction in this being supposed, his comfort and consolation is thought to vanish; but that the Scripture builds up our assurance on other foundations is evident, and the Saints acknowledge it, as hath been before delivered; Nor
First, here is the same supposall included as formerly, that the only Evidence of a true Faith and acceptance with God, is the testimony of a mans conscience concerning his regular & upright walking with God; For, an obstruction in this being supposed, his comfort and consolation is thought to vanish; but that the Scripture builds up our assurance on other foundations is evident, and the Saints acknowledge it, as hath been before delivered; Nor
Secondly, doth the Testimony of a mans own conscience as it hath an influence into his consolation, depend solely (nor doth Mr Goodwin affirm it so to do) on the constant regularity of his walking with God.1 It will also witness what former experience it hath had of God,2 calling to mind its song in the night, all the tokens and pledges of its fathers love, all the gracious visits of the holy and blessed Spirit of grace,3 all the embracements of Christ, all that intimacy and communion it hath formerly been admitted unto,4 the healing and recovery it hath had of wounds, 5and from back-slidings, with all the spiritual intercourse it ever had with God,6 to confirm and strengthen it self in the beginning of its confidence to the end. And
Secondly, doth the Testimony of a mans owne conscience as it hath an influence into his consolation, depend solely (nor doth Mr Goodwin affirme it so to doe) on the constant regularity of his walking with God.1 It will also witnesse what former experience it hath had of God,2 calling to mind its song in the night, all the tokens and pledges of its fathers love, all the gracious visits of the holy and blessed Spirit of grace,3 all the imbracements of Christ, all that intimacy and communion it hath formerly been admitted unto,4 the healing and recovery it hath had of wounds, 5and from back-slidings, with all the spirituall intercourse it ever had with God,6 to confirme and strengthen it selfe in the beginning of its confidence to the end. And
Thirdly, in the testimony that it doth give from its walking with God, and the fruits of Righteousness, it is very far and remote from giving it only or chiefly, 1or indeed at all, from those ways, works, and fruits which are exposed to the eyes of men,2 and which, in others, they who have that Testimony, may behold.3 It resolves it self herein in the frame, principles, and life of the hidden man of the heart, 4which lies open and naked to the eyes of God,5 but is lodged in depths not to be fathomed by any of the Sons of Men:6 There is ⟨p. 7⟩no comparison to be instituted between the obedience and fruits of Righteousness in others, whereby a believer makes a judgement of them, and that in himself from whence the testimony mentioned doth flow: that of other men being their visibly practical conversation, his being the hidden habitual frame of his heart and spirit in his ways and actings; so that though through the fallings of them, he should be occasioned to question his own faith, as to trial and examination; yet nothing can thence arise sufficient to enforce him to let go even that part of his comfort, which flows from the weakest witness, and one of the lowest voices of all his store. He eyes others without doors, but himself within.
Thirdly, in the testimony that it doth give from its walking with God, and the fruits of Righteousnesse, it is very farre and remote from giving it only or chiefly, 1or indeed at all, from those waies, workes, and fruits which are exposed to the eyes of men,2 and which, in others, they who have that Testimony, may behold.3 It resolves it selfe herein in the frame, principles, and life of the hidden man of the heart, 4which lies open and naked to the eyes of God,5 but is lodged in depths not to be fathom'd by any of the Sons of Men:6 There is ⟨p. 7⟩no comparison to be instituted between the obedience and fruites of Righteousnes in others, whereby a believer makes a judgement of them, and that in himselfe from whence the testimony mentioned doth flow: that of other men being their visibly practicall conversation, his being the hidden habituall frame of his heart and spirit in his waies and actings; so that though through the fallings of them, he should be occasioned to question his own faith, as to triall and examination; yet nothing can thence arise sufficient to inforce him to let goe even that part of his comfort, which flowes from the weakest witnesse, and one of the lowest voyces of all his store. Hee eyes others without doores, but himself within.
Fourthly,1 whereas 1 John 3. 7. Little Children let no man deceive you, he that doth righteousness is righteous, is produced, and two things argued from thence, First, that the caveat (be not deceived) plainly intimates, that true believers may very possibly be deceived in the estimate of a righteous man, and secondly that this is spoken of a man judging himself, and that emphatically and exclusively, he and he only is to be judged a righteous man. I say,
Fourthly,1 whereas 1 Iohn 3. 7. Little Children let no man deceive you, he th•t doth righteousnesse is righteous, is produced, and two things argued from thence, First, that the caveat (be not deceived) plainly intimates, that true believers may very possibly be deceived in the estimate of a righteous man, and secondly that this is spoken of a man judging himselfe, and that emphatically and exclusively, he and he only is to be judged a righteous man. I say,
1. That though I grant the first,1 that we may very easily be, and often are deceived in our estimate of righteous persons, yet I do not conceive the inference to be enforced from that expression, (let no man deceive you) the Holy Ghost using it frequently, or what is equivalent thereunto, not so much to caution men in a dubious thing, wherein possibly they may be mistaken, as in a way of detestation, scorn, and rejection of what is opposite to that which he is urging upon his Saints, which he presseth as a thing of the greatest evidence and clearness, as 1 Cor: 6. 9. chap: 15. 32. Gal: 6. 7. neither is any thing more intended in this expression of the Apostle, then in that of 1 Cor: 6. 9. be not deceived, no unrighteous person shall inherit the Kingdom of heaven: so here, no person not giving himself up to the pursuit of righteousness in the General drift and scope of his life, (cases extraordinary and particular acts, being alway in such rules excepted) is, or is to be accounted a righteous man.
1. That though I grant the first,1 that we may very easily be, and often are deceived in our estimate of righteous persons, yet I doe not conceive the inference to be inforced from that expression, (let no man deceive you) the Holy Ghost using it frequently, or what is equivalent thereunto, not so much to caution men in a dubious thing, wherein possibly they may be mistaken, as in a way of detestation, scorne, and rejection of what is opposite to that which he is urging upon his Saints, which he presseth as a thing of the greatest evidence and cleernesse, as 1 Cor: 6. 9. chap: 15. 32. Gal: 6. 7. neither is any thing more intended in this expression of the Apostle, then in that of 1 Cor: 6. 9. be not deceived, no unrighteous person shall inherit the Kingdome of heaven: so here, no person not giving himselfe up to the pursuit of righteousnesse in the Generall drift and scope of his life, (cases extraordinary and particular acts, being alway in such rules excepted) is, or is to be accounted a righteous man.
Secondly also it may be granted, (though the intendment of the place leads us another way) that this is so far a Rule of self judging, that he, whose frame and disposition suits it not, or is opposite unto it, cannot keep up the power or vigour of any other comfortable evidence of his state and condition; But that it should be so far extended, as to make the only solid and pregnant foundation that any man hath of assurance and consolation, to arise and flow from the Testimony of his own conscience, concerning his own regular walking in ways of Righteousness, (seeing persons that walk in darkness and have no light are called to stay themselves on God, Isai: 50. 10. and when both heart & flesh faileth, yet God is the strength of the heart, Psal: 73. 6.) is no way clear in it self, and is not by M. Goodwin afforded the least contribution of assistance for its confirmation. To return then from this digression: a Temptation we acknowledge, and an offence to be given to the Saints by the Apostasy of Professors: yet not such, but as the Lord hath in Scripture made gracious provision against their suffering by it, or under it, so it leaves them not without sufficient testimony of their own acceptance with God, and sincerity in walking with him. This then was the state of old, thus it is in the days wherein we live.
Secondly also it may be granted, (though the intendment of the place leads us another way) that this is so farre a Rule of selfe judging, that he, whose frame and disposition suits it not, or is opposite unto it, cannot keep up the power or vigor of any other comfortable evidence of his state and condition; But that it should be so farre extended, as to make the only solid and pregnant foundation that any man hath of assurance and consolation, to arise and flow from the Testimony of his own conscience, concerning his own regular walking in waies of Righteousness, (seeing persons that walk in darkness and have no light are called to stay themselves on God, Isai: 50. 10. and when both heart & flesh faileth, yet God is the strength of the heart, Psal: 73. 6.) is no way cleare in it selfe, and is not by M. Goodwin afforded the least contribution of assistance for its confirmation. To returne then from this digression: a Temptation we acknowledge, and an offence to be given to the Saints by the Apostasie of Professors: yet not such, but as the Lord hath in Scripture made gracious provision against their suffering by it, or under it, so it leaves them not without sufficient testimony of their own acceptance with God, and sincerity in walking with him. This then was the state of old, thus it is in the daies wherein we live.
As the practice and ways of some,1 so the principles and teachings of others, have an eminent tendance unto offence and scandal. Indeed ever since the Reformation, there have been some endeavours against this truth to corrode it, and corrupt it: The first serious attempt for the total intercision of the faith of true believers, though not a final excision of the faith of elect believers, was made by one in the other University, who being a man of a debauched ⟨p. 8⟩& vicious conversation, no small part of the growing evils of the days wherein he lived, did yet cry out against the doctrines of others as tending to looseness and profaneness, upon whose breasts & teachings was written Holiness to the Lord all their days' Afterwards2 Arminius with his Quinquarticulan Followers,3 taking up the matter, though they laboured with all their might to answer sundry of the Arguments whereby the truth of this doctrine is demonstrated,4 yet for a season were very faint and dubious in their own assertions: not daring to break in at once upon so great a Treasure of the Church of God:* and therefore in their Synodalia are forced to Apologise for their Hesitation nine years before in their Conference at the Hague. But now of late since the glorious light of Socinianism hath broken forth from the pit, men by their new succours, are †grown bold to defy this great truth of the Gospel and grace of the Covenant, as an abomination for ever to be abhorred. Audax omnia perpeti Gens humana, ruit per vetitum nefas.
As the practice and waies of some,1 so the principles and teachings of others, have an eminent tendance unto offence and scandall. Indeed ever since the Reformation, there have been some indeavours against this truth to corrode it, and corrupt it: The first serious attempt for the totall intercision of the faith of true believers, though not a final excision of the faith of elect belie•ers, was made by one in the other University, who being a man of a debauched ⟨p. 8⟩& vicious conversation, no small part of the growing evils of the daies wherein he lived, did yet cry out against the doctrines of others as tending to loosnesse and profanenesse, upon whose breasts & teachings was written Holinesse to the Lord all their daies' Afterwards2 Arminius with his Quinquarticulan Followers,3 takeing up the matter, though they laboured with all their might to answer sundry of the Arguments whereby the truth of this doctrine is demonstrated,4 yet for a season were very faint and dubious in their own assertions: not daring to breake in at once upon so great a Treasure of the Church of God:* and therefore in their Synodalia are forced to Apologise for their Haesitation nine years before in their Conference at the Hague. But now of late since the glorious light of Socinianisme hath broken forth from the pit, men by their new succours, are †grown bold to defie this great truth of the Gospell and grace of the Covenant, as an abomination for ever to be abhorred. Audax omnia perpeti Gens humana, ruit per vetitum nefas.
1§. 11.
2Armin. Antiperk.
3Rem. Coll.
4Hag. Artic. 5.
*Nos cùm mentem nostram super hoc argumento categoricè & dogmaticè in alteram par•em definivimus, nullo jure levitatis insimulari posse, propterea quod novem ab hinc annis, eam non ita disertè & rotundè enunciaverimus, sed solummodo disquirentium adhuc in morem professi simus. Declar. sent. Rem. circa 5. Artic.
In particular,1 the late studious endeavours of a Learned man in his Treatise Entitled Redemption Redeemed, for to despoil the spouse of Christ of this most Glorious pearl where with her beloved hath adorned her, calls for a particular Consideration. And this (discharging a regard unto any other motives) upon (chiefly) this account, that he hath with great pains and travel gathered together what ever hath been formerly given out, and dispersed by the most considerable Adversaries of this Truth (especially not omitting any thing of moment in the Synodal defence of the fifth Article, with an exact translation of the dramatical Prosopopoeias, with whatsoever looks towards his design in hand from their fourth attempt about the manner of conversion) giving it a new not only an elegant dress, and varnish of Rhetorical expressions, but moreover reinforcing the declining cause of his Pelagian Friends with not to be despised supplies of appearing Reason,2 and hidden Sophistry. So that though I shall handle this doctrine in my own Method, (with the reason whereof, I shall instantly acquaint the Reader) & not follow that Author [Greek or Hebrew], yet handling not only the main of the Doctrine it self, but all the concernments and consequences of it in the several branches of the Method intended, I hope not to leave any thing considerable in that whole Treatise (as to the Truth in hand) Undiscussed, no Argument Unvindicated, no Objection Unanswered, no Consequence Unweighed, with a special eye to the Comparison instituted between the Doctrines in contest, as to their direct and causal influence into the obedience and Consolation of the Saints.
In particular,1 the late studious indeavours of a Learned man in his Treatise Intituled Redemption Redeemed, for to dispoyle the spouse of Christ of this most Glorious pearl where with her beloved hath adorned her, cals for a particular Consideration. And this (discharging a regard unto any other motives) upon (cheifly) this accompt, that he hath with great paines and travell gathered together what ever hath been formerly given out, and dispersed by the most considerable Adversaries of this Truth (especially not omitting any thing of moment in the Synodall defence of the fifth Article, with an exact translation of the dramaticall Prosopopoeias, with whatsoever looks towards his designe in hand from their fourth attempt about the manner of conversion) giving it a new not only an elegant dresse, and varnish of Rhetoricall expressions, but moreover reinforcing the declining cause of his Pelagian Friends with not to be despised supplyes of appearing Reason,2 and hidden Sophistry. So that though I shall handle this doctrine in my owne Method, (with the reason whereof, I shall instantly acquaint the Reader) & not follow that Author 〈non-Latin alphabet〉, yet handling not only the main of the Doctrine it selfe, but all the concernments and consequences of it in the severall branches of the Method intended, I hope not to leave any thing considerable in that whole Treatise (as to the Truth in hand) Undiscussed, no Argument Unvindicated, no Objection Unanswered, no Consequence Unweighed, with a speciall eye to the Comparison instituted betweene the Doctrines in contest, as to their direct and causall influence into the obedience and Consolation of the Saints.
That we may know then what we speak and whereof we do affirm, 1I shall briefly State the Doctrine under consideration, that the difference about it may appear. Indeed it seems strange to me among other things, that he of whom mention was lastly made, who hath liberally dispended so great a Treasure, of Pains, Reading, and Eloquence, for the subverting of the Truth, whose explanation and defence we have undertaken; did not yet once attempt fairly to fix the State of the difference about it, but in a very tumultuary manner, fell in with prejudices swelling over all bounds and limits of ordinary reasoning,2 Rhetorical amplifications upon a doctrine not attempted to be brought forth and explained, that it might be weighed in the Balance, as in it self it is. Whereas there may be many Reasons, of such a proceeding, it may well be questioned whether any of them be candid & commendable. Certainly the advantages thence taken for the improving ⟨p. 9⟩of many Sophistical Reasons and pretended Arguments are obvious to every one that shall but peruse his ensuing discourse.
That we may know then what we speake and whereof we doe affirme, 1I shall breifly State the Doctrine under consideration, that the difference about it may appeare. Indeed it seemes strange to me among other things, that he of whom mention was lastly made, who hath liberally dispended so great a Treasure, of Paines, Reading, and Eloquence, for the subverting of the Truth, whose explanation and defence we have undertaken; did not yet once attempt fairely to fixe the State of the difference about it, but in a very tumultuary manner, fell in with prejudices swelling over all bounds and limits of ordinary reasoning,2 Rhetoricall amplifications upon a doctrine not attempted to be brought forth and explayned, that it might be weighed in the Ballance, as in it selfe it is. Whereas there may be many Reasons, of such a proceeding, it may well be questioned whether any of them be candid & commendable. Certainly the advantages thence taken for the improveing ⟨p. 9⟩of many Sophisticall Reasons and pretended Arguments are obvious to every one that shall but peruse his ensuing discourse.
Although the Substance of this Doctrine hath been by sundry delivered,1 yet least the terms, wherein it is usually done, may seem to be somewhat too General, and some advantages of the Truth, which in it self it hath, to have been omitted, I shall briefly state the whole matter under those Terms, wherein it is usually received.
Although the Substance of this Doctrine hath been by sundry delivered,1 yet least the termes, wherein it is usually done, may seeme to be somewhat too Generall, and some advantages of the Truth, which in it selfe it hath, to have been omitted, I shall breifely state the whole matter under those Termes, wherein it is usually received.
The title of it is,1 the PERSEVERANCE OF SAINTS; A short discovery of whom we mean by Saints, the Subject whereof we speak, and what by Perseverance, which is Affirmed of them, will state the whole for the Judgement of the Reader. God only is essentially holy, and on that account,2 the only holy One. In his Holiness as in his Being, and all his Glorious Attributes,3 there is an actual permanency or sameness. Heb. 1. 10, 11, 12. Nothing in him is subject to the least shadow of change:4 not his Truth, not his Faithfulness,5 not his Holiness; all principles, causes, and reasons of alteration stand at no less infinite distance from him,6 then not being.7 His Properties are the same with himself and are spoken of one another,8 as well as of his nature. His Eternal Power is mentioned by the Apostle Rom. 1.9 So is his Holiness Eternal, Immutable. Of this we may have use afterwards;10 for the present I treat not of it. The Holiness of all Creatures is Accidental and Created; 11to some it is innate or Original, as to the Angels, the first man, 12our Saviour Christ as to his humane nature; of whom we treat not.13 Adam had original holiness and lost it; so had many Angels, who kept not their first habitation: It is hence argued by Mr Goodwin, 14that Spiritual gifts of God being bestowed, 15may be taken away, notwithstanding the seeming contrary engagement of Rom. 11. 29. From what proportion or Analogy this Argument doth flow,16 is not intimated: The grace Adam was endowed with, was entrusted with himself,17 and his own keeping, in a covenant of Works: that of the Saints since the fall, is purchased for them, laid up in their head, dispensed in a covenant of grace; whose eminent distinction from the former, consists in the permanency and abidingness of the fruits of it. But of this afterwards. To others, adventitious and added, as to all that have contracted any qualities contrary to that Original Holiness, wherewith at first they were endued, as have done all the sons of men, who have sinned and come short of the glory of God. Now the Holiness of these is either complete, as it is with the spirits of just men made perfect: or inchoate, and begun only, as with the residue of Sanctified ones, in this life.
The title of it is,1 the PERSEVERANCE OF SAINTS; A short discovery of whom we meane by Saints, the Subject whereof we speake, and what by Perseverance, which is Affirmed of them, will state the whole for the Judgement of the Reader. God only is essentially holy, and on that account,2 the only holy One. In his Holynesse as in his Beeing, and all his Glorious Attributes,3 there is an actuall permanency or samenesse. Heb. 1. 10, 11, 12. Nothing in him is subject to the least shaddow of change:4 not his Truth, not his Faithfullnesse,5 not his Holinesse; all principles, causes, and reasons of alteration stand at no lesse infinite distance from him,6 then not being.7 His Properties are the same with himselfe and are spoken of one another,8 as well as of his nature. His Eternall Power is mentioned by the Apostle Rom. 1.9 So is his Holinesse Eternall, Immutable. Of this we may have use afterwards;10 for the present I treat not of it. The Holinesse of all Creatures is Accidentall and Created; 11to some it is innate or Originall, as to the Angels, the first man, 12our Saviour Christ as to his humane nature; of whom we treat not.13 Adam had originall holinesse and lost it; so had many Angells, who kept not their first habitation: It is hence argued by Mr Goodwin,
The certain Perseverance of the former in their present condition being not directly opposed by any, though the foundation of it be attempted by some, we have no need as yet to engage in the defence of it. These latter are said to be sanctified or holy two ways: upon the twofold account of the use of the word in the Scripture.
The certain Perseverance of the former in their present condition being not directly opposed by any, though the foundation of it be attempted by some, we have no need as yet to engage in the defence of it. These latter are said to be sanctified or holy two waies: upon the twofold account of the use of the word in the Scripture.
and his own keeping, in a covenant of Workes: that of the Saints since the fall, is purchased for them, laid up in their head, dispensed in a covenant of grace; whose eminent distinction from the former, consists in the permanency and abidingness of the fruits of it. But of this afterwards. To others, adventitious and added, as to all that have contracted any qualities contrary to that Originall Holinesse, wherewith at first they were indued, as have done all the sonnes of men, who have sinned and come short of the glory of God. Now the Holiness of these is either compleate, as it is with the spirits of just men made perfect: or inchoate, and begunne only, as with the residue of Sanctified ones, in this life.
