DISCOURSE V.

Concerning the PERSEVERANCE of SAINTS.

The State of the Question.

CHAPTER

I.

WE

E own (ft) that they who are preferved from falling are fo preferved by

the power of God through faith; but know of no promile that all true believers thall be to preferv-
edadly. That God hath engaged to preferve them who do not wickedly depart from him, from
being forced from him by the malice, fubtilty or power of their adverfaries; but not from falling
from their own stedfaitaefs. 3dly. That he hath promifed perfeverance to all that ufe the means
but not that all thall do fo who were once true believers, Season 1 What our adverfaries grant
deftroys most of their arguments, Section &

CHAPTER

The arguments against the doctrine of perfeverance of all true believers to the end are taken,
From God's exprefs declarations to the contrary, Ez. xviii. 24, 26. xxxiii. 13. Sefiion . dly.
From these words, Heb. vi. 4. 5, 6. it is impoffible--and yet fall away to renew them to repentance.
Section 2. adly. From thefe words, Heb. x. 26, 29. To him that accounteth the blood of the covenant
wherewith he was fantified an unholy thing, there remaineth no more facrifice for fin, Section 3. 4thly.
From thefe, ver. 38. If the juft man, who lives by faith, draw back, my foul fhall have no plea fure in him,
Seation Sthly. From thofe, if after they have efcaped the pollutions which are in the world through
duft, they are again entangled and overcome, 2 Pet. ii, 18, Section 5. 6thly. From many inftances of
fuch men who have actually fallen away, efpecially in the Jewish nation, Section 6. This argu
ment is confirmed from many places of the Epiftle to the Hebrews, ibid. 7thly. From the commands
and exhortations directed to true believers to continue to the end, and to fear left they fhould fall
away, and the cautions to prevent their doing fo, the promifes made to them if they continue fted-
faft, the threats against them who did not fo; of which in general, Section 7. In particular this is
proved, 1ft. From the commands, Section 8. The exhortations to perfevere, Section 9. And to
fear left they fhould fall away, Section 16. Particularly from the fears of the apoftles left it should
be fo, Section 11. The promifes made to them that do not, Section 12. The threats against them
abat do thus fall away, Section 13. Lailly, This is proved from many places which fuppofe that
srue believers may thus fall, Section 143 v

C HAPTER III.

In this chapter is contained an answer to the arguments produced from fcripture to prove the
perfeverance of faints to the end, as v. g. 1. From Mat. xxiv. 24. They shall deceive, if it were
pofible, the very elet, Section 1. 2dly. From John vi. 39, 46% It is the will of the father that
every one who is given to Chrift and believeth in him fhould not perish but have everlafting life,
Section 2. adly. Because the Lord hath not caft off his people whom he foreknew, Rom. xi. e.
Section 34thly. Becaufe whom God juftifies them he alfo glorifies, and none can feparate them
from the love of God, Rom. viii. 29, 35. Section 4. 5thly. Becaufe true believers have that fpirit
of God who feals them up to the day of redemption, and is the earnest of their future inheritance,
Eph. i. 13. iv. 30. Section 5. 6thly. Because the Lord knoweth who are his, e Tim. ii. 18, 19.

8thly. Because they who go out from true believers were not of them, 1 John ii. 19. Section 8.

9thly, Becaule he that is born of God cannot fin, 1 John iii. g. Section 9.

IV.

izia baubat di ben Catch A PTE R

This chapter anfwers the texts produced to prove that God ftands engaged by promifes to pre-

Serve true believers ftedfaft to the end. (ft.) I will give them one heart, and one way that they

may fear me forever: I will put my fear into their hearts that they shall not depart from me, Jer.

xxxii. 38, 39, 40. Section 1. 2dly. Chrift faith he that comes to me fhall never hunger, he that

deinketh of the water that 1 fhall give him shall never thirst, Jo, vi. 35. iv. 14. Section 3dly.

Chrift promileth that his fheep fhall never perifh; none fhall pluck them out of his hands, John x.

B Section 3. 4thly. God hath engaged to confirm them unblameable to the end, 1 Cor. i. 9, 10,

To perfect the good work begun in them to the day of the Lord, Philip. i. 6. To fanctify them

hom he hath called in body, foul and Spirit, Theff. v. 23. To eftablish them, and keep them

from evil, a Theff. iii. 3. Section 4.

A comparifon betwixt the two doctrines (ft) as to the comfort of believers, where it is prov
ed, (1.) from many inftances that a doctrine is not therefore true because it is comfortable to
them that believe it. (edly) That a poffibility of falling into a great evil is no juft caufe of troubis
or anxiety, when I am affured I cannot do fo unless I will and choose to do fo, and cannot do fo
but by acting against the cleareft rules of reafon and difcretion, and the highest motives to the con
trary. 3dly. That the doctrine of the faint's perfeverance cannot he truly comfortable, or give any
advantage above the other in the point of comfort, Section 1. adly. As to their tendency to pro
mote holiness, where it is thewed that our doctrine hath the advantage on feveral accounts, Section
2. 3dly, That it hath the fuffrage of all the ancients, and was the doctrine of the whole Church of
Chrift for many ages, Section 3."

DISCOURSE VI.

प

Containing an ANSWER to THREE OBJECTIONS against
the DOCTRINES afferted, and the ARGUMENTS by which
they are confirmed.

THIS
HIS chapter contains a reply to two grand objections, against what hath been dif-
courfed on the foregoing heads, viz, Obj. 1ft,That moft of the objections made against the decrees of
God and the unfruftrable influx of God on man, and the determination of his will to good or evil,
are as strong against the prefcience of God. To this objection it is said, ift. That this argument
from prefcience overthrows thefe decrees, or renders them fuperfluous, Section 1. 2dly. That the
Hobbifts and the Fatalifts did, and may take fanctuary in the divine prescience, as well as the De
crectalifts. 3dly. That God's prescience hath no influence at all upon our actions, whereas God's
decree of election is powerful and active, and comprehends the preparation and exhibition of fuch
‚means as shall infallibly produce the end, 4thly. That God's prefcience renders no actions neceffa
ry, whereas thefe decrees must do fo. 5thly. That God's prefcience refpects not only things future
but things poffible; what may be done by them who will not do it, and may be left undone by them
who do not fo, He forefees also after what manner they will be performed, that free actions will
be done freely, that is when we might abstain from doing them, and omitted freely, that is, when
we might perform them. 6thly. That this argument only propofeth a great difficulty arifing from
a mode of knowledge in God, of which we have no idea, against the plain declarations of his re-
vealed will, and is anfwered by the diftinction between God's incommunicable and his communi-
-cable attributes; of the firkt we have no ideas, as to the and fo are only bound to believe they are
in God, but not to imitate them. In his communicable attributes, we are bound to refemble him,
or follow his example, and fo must have a true, though not a perfect knowledge of them, Section 2.
Objection 2. That by our arguments we weaken the providence of God; for if he doth not effec-
tually move the wills of men, he cannot compass the defigns of his providence. Anfwer ift. This
argument is attended with this great abfurdity, that it makes God as much the author of all the evil
as of all the good that is done in the world. edly. All that is necessary to accomplish the defigns
of providence, may be done without laying any neceflity upon human actions. 3dly. The juftice,
wifdom, holiness, the goodness and fincerity of providence, are all entirely overthrown by the doc-
trines we write against, Section 3, 4.

The objection, that God feems to have dealt as feverely with the heathens, to whom the know!-
ledge of his will and gofpel never was revealed, as we can imagine him to have dealt with men
according to the doctrine of abfolute election and reprobation, and the denial of grace fufficient to
the greatest part of mankind, is answered. By fhewing, that it cannot be applied to the chief
.arguments produced against thofe doctrine s, Section 1. 2dly. That what God hath plainly and fre-
quently revealed in the fcriptures concerning his goodness and kindness to the fons of men, ought
firmly to be believed; though we are not able to difcern how it comports, with his providential
difpenfations in the world, there being greater depths in providence than we can fathom, Sec-
tion a. 3dly. Because we know fo little of the future ftate of heathens, that we cannot pafs any
certain judgment concerning their future flate, ibid. 4thly. This objection fuppofeth it the fame
.thing to be without a gofpel revelation, and to be without any means of grace at all, and that with
out a revelation no man can do any thing which is well pleafing to God or acceptable in his
fight; the falfhood of which fuppofition is proved by fix arguments from fcripture, Section 3.
And by two arguments from reafon, Section 4. 5thly. It feems not well confiftent with divine e-
quity and goodness, to make that a condition of any man's happinefs which he cannot know to be
his duty, or knowing is not able to perform, Section 5. 6thly. That God will only judge men, at
the laft, for finning against the means he hath vouchsafed them to know and perform their duty;
and fo will only judge the heathens for fins committed against that light of nature he had given
them, Section 6. 7thly. That God having laid down this method in the difpenfation of his gifts,
that he who is faithful + in the improvement of the leaft talent fhall have a fuitable reward and
that to him that fo hath fhall more be given; it is reafonable to conceive, he will deal with the
heathens according to this rule, Section 7. Laftly, That we may reasonably conclude God will
deal with them both in refpect to the acceptation and reward of their good, and his difpleasure
against, and punishment of their evil actions, according to the measures of their ignorance and
knowledge, the abilities, motives and inducements afforded to them to do, or to avoid them. And
therefore ift, That their good actions done upon lefs motives and convictions, may be more accept-
able to God than the like actions done by chriftians, upon much greater evidence and higher motives
and more powerful affiftances. 2dly. That they may expect a reward upon performance of lefs du
ty, because lefs will be required of them. 3dly. That God fhould be more ready to pardon and
pafs by their offences, as having in them more of ignorance and lefs of contempt. 4thly. That he
should be more patient, and longfuffering toward them, before be punish, because the lefs the light
is they enjoy, the lefs is their offence against it. Laftly, That God may be more gentle in punish
ing their iniquities, and lay the fewer Rripes upon them, becaufe they did not know their Mafer'a
will, Section 8.

The State of the Queftion concerning God's Abfolute Decrees of Election and Reprobation.

ET it be obferved from (a) Bifhop Dave nant, "That no medium can be affigned, either on God's part, betwixt the decrees of predeftinating fome men, and not predeftinating fome others; or on mens part, betwixt men abfolutely predeftinated to the attainment of life eternal, and abfolutely pretermitted, and left infallibly to fail of the obtainment of eternal life; which we call Abfolute Reprobation. As for example: Let us fuppofe the number of mankind to be two millions of men, if out of thefe, one million only, by the Decree of Election, be infallibly appointed to eternal life, and thefe certainly and abfolutely diftinguifhed from others, not only as to their number, but their perfons alfo; who can deny but that one million alfo,

"The "supposed" Decree of Reprobation (according

plain 5) put into

to the Calvinistle

and those certain as to their perfons, are as abfolutely comprifed under the Decree of Nonelection or. Reprobation, as the others were under the Decree of Election or Predeftination ? So that there is no poffibility of afferting one of thefe Decrees without owning the other alfo; and fo whatfoever argument holds good against an abfolute Decree of Reprobation, muft certainly deftroy the oppofite Decree of Abfolute Election.

Now, is there any need of arguments to confute fuch a fuppofed Decree as this ?"I behold, through the fall of Adam, (by my mere pleasure imputed to his whole pofterity yet unborn, as if it were their action, and they had perfonally confented to it) the whole race of mankind obnoxious to my eternal wrath, and utterly unable to recover from it; and though they be all the fouls that I have made, all equally wanting, and equally capable of my favor; nor have I any reafon to extend it to any of them, rather than to all; yet do I abfolutely Decree to vouchfafe this favor only to fome few of them, leaving the far greateft part of them under a fad neceflity of perifhing everlastingly, for the offence of their forefather Adam, committed long before they had a being; fo that they fhall be as fure to be damned eternally as they are to be born in time, and yet I will proclaim myself unto them, a God merciful, and gracious, longfuffering, and abundant in goodness, on purpose that they may not perifh, but be led by it to repentance, and declare to them that my delight is in fhewing mercy. I will entreat them with the greatest earneftnefs, and even befeech them to be reconciled to me, as being fo far reconciled to them in Chrift Jefus, as not to impute to them their tranfgreffions and fins: I will fend to them all my meffengers and prophets, declaring that I do it, be caufe I have compaffion on them: I will allure them to repentance with the promise that all their fins fhall then be blotted out, and not one of them remembered against them: I will tell them that I would have purged them, but they would not be purged: 1 would have gathered them, but they would not be gathered: I will afk them, Why will you die? and inquire of them what I could have done more to prevent it which I have not done? Yea, I will seriously, and folemnly proteft and fwear unto them by the greatest oath, even that of my own life, that I would not the death of him that dies, but rather that he fhould return and live. But after all, I will be true and conftant to that abfolute Decree of Reprobation, which muft render their damnation unfruftrable, and to the negative decree of withholding from them that grace which can alone enable them to escape it, or to receive any advantage from all these declarations."

And hence we learn the falfehood of that affertion of the fame good (b) Bishop, That Reprobation is not a denial of fufficient grace, but a denial of fuch Special grace which God knows would infallibly bring them to glory and that we cannot thence conclude, (c) that being not elected they are left without all remedy "or fufficient means of falvation or that being reprobated they "are without fufficient remedies or means to escape damnation, were not their own wicked will the only hindrance:"For can men be left infallibly to fail of eternal life, and yet not be left without all remedy or fufficient means of Jalvation ?; If, as he fays, (d) God leaving them under the want of that special grace, and effectual guidance proceeding from Divine Predeftination, they never fail of running themfelves wittingly and willingly upon their own damnation; have they notwithstanding fufficient remedies, or means to escape damnation? Sure it is, there can be no falvation, and no escaping of damnation, without converfion of the will from fin to God, and a continuance in this eftate unto the end. It then thefe Reprobates have no fufficient means to turn their wicked and perverted wills from fin to God, they can have no fufficient means either to obtain falvation, or escape damnation. If they have fufficient means to convert their wicked wills from the love of fin to a prevailing love to God, the pravity of these wills can never be the cause why they are left infallibly to fail of life eternal, or why they never fail of running on wilfully to their own damnation; feeing they have means fufficient to rectify the pravity of their wills. Again, either these means are fufficient to render them truly willing to believe and repent, or they are not; either they are fufficient to remove the defectiveness and disability of will they have contracted by the fall of Adam to thefe faving actions, or they are not: If they are not, how are they means fufficient for the attainment of the falvation which belongs only to the believer and the penitent, or the escaping that damnation which neceffarily follows upon the disability and defect for which no fuf. ficient remedy is by grace provided? and then how have they grace fufficient for these ends? If they are thus fufficient, then may they truly be willing to believe and repent; and then this fufficient grace being vouchfafed to them, there can be no ob ftruction in their will which neceffarily hinders their believing and repenting; and then they on whom God hath paffed this act of Reprobation, or of preterition, may believe and repent, and therefore may be faved, as well, though not as certainly, as

(b) Corel, p. 24. (c) P. 30. (d) P. 28.