with they punish their readers thereby), in discourses of this nature, do offend against their professed intendments, by perpetual diversions in long personal harangues, delighting some for a moment, instructing none, in the matter inquired into. Some parts of this treatise you may perhaps judge not so closely and scholastically argumentative, as the regular laws of an accurate disputation would require. In the same judgment with you, is the author: where yet he supposes himself not without just apology, and that such as renders his way of procedure not blameworthy: whereas otherwise he should not think any excuse sufficient to expiate such an error. He is worthily blamed, who had not rather choose to want a fault, than an excuse. The truth is, neither would the matter treated of, nor the persons, for whose sakes chiefly this labour was undertaken, admit of an accurate scholastical procedure in all parts of the treatise. The doctrine asserted, and the error opposed, are the concernments of the common people of Christianity. Arminianism is crept into the bodies of sundry congregations, and the weaker men are, who entertain it, the more gross and carnal are their notions and conceptions in and about it. Pelagius himself was never so injurious to the grace of God, as some amongst us. Now the souls of men, whose good is sought in this work, are no less precious in the sight of God, though they are unacquainted with philosophical terms, and ways of arguing, than the souls of the most learned. Besides, that which we account our wisdom and learning, may, if too rigorously attended, be our folly: when we think to sharpen the reason of the Scripture, we may straiten the efficacy of the spirit of it. It is oftentimes more effectual in its own liberty, than when restrained to our methods of arguing. And

the weapons of it keener in their own soft breathings than when sharpened in the forge of Aristotle. There is a way of persuasion and conviction in the Scriptures that is more divine and sublime, than to be reduced to any rules of art that men can reach unto. God in his word, instructs men to make them wise unto salvation. Syllogisms are not, doubtless, the only way of making men wise with human wisdom, much less divine. Some testimonies, on this account are left at their own liberty, improved only by explanation, that they might lose nothing of their own strength, seeing no other can be added to them. Where the corrupt philosophy, or sophistical arguings, or indeed regular syllogistical proceedings of the adversaries, have rendered a more close logical way of proceeding necessary, I hope your favourable judgments, will not find cause to complain of the want thereof. Whatever is amiss, whatever is defective, whatever upon any account, cometh short of desire or expectation; as I know none in the world more able to discern, and find out than yourselves, so there are none from whom I can expect, and justly promise myself, a more easy and candid censure, a more free and general pardon, a more favourable acceptation of this endeavour for the service of the truth, than from you. Besides that personal amity and respect, which God by his providence hath given me (one altogether unworthy of such an allay of common perplexities in his pilgrimage) with you, and amongst you, besides that readiness and ingenuous promptness of mind, unto condescension, and candid reception of labours in this kind, which your own great worth and abilities furnish you withal, exempting you, and lifting you above that pedantic severity and humour of censure, which possesseth Sciolists and men corrupted with a desire of emerging in the

repute of others. You know full well, in what straits, under what diversions, employments, business of sundry natures incumbent on me, from the relations wherein I stand, in the university, and on sundry other accounts, this work hath been carried on. The truth is, no small portion of it, owes its rise to journeys, and such like avocations from my ordinary course of studies and employments, with some spare hours, for the most part in time of absence, from all books and assistances of that nature whatever. Not longer to be burdensome unto you, with things of no greater concernment, than what may have respect to one every way so unworthy as myself, what is of the seed which God graciously supplied, I am sure will find acceptance with you; and what is of its worthless author, or that I have added, I am fully content may be consumed by the fire, that tries our works of what sort they are.

My daily prayer, honoured brethren, shall be on your behalf, that in the days wherein we see so many fall from the truth, and oppose it, on the one hand; a great indifference as to the things of God, leading captive so many on the other; so few remaining, made useful to God in their generations by a conjunction of zeal for the truth, and ability unto its defence, and those for the most part so closely engaged in, and their hands so filled, with the work of public beseeching men to be reconciled to God in Christ, and building up of them, who are called, in their most holy faith; you may receive help from above, and encouragement to engage you by all means possible to spread abroad a savour of the gospel of Jesus Christ, and to labour continually that the truths of God (for whose defence you are particularly appointed) may not be cast down, nor trampled on under the feet of men of corrupt minds, lying in wait to

deceive, alluring and beguiling unstable souls, with enticing words of human wisdom, or any glorious show and pretence whatever, turning them from the simplicity of the gospel, and the truth as it is in Jesus that you may not faint, nor wax weary, notwithstanding all the opposition, contempt, scorn, you do or may meet withal: nor even be turned aside to corrupt dalliances with error and falsehood, as is the manner of some, who yet would be accounted sound in the faith; but keeping close to the form of wholesome words, and answering the mould of gospel doctrine, whereunto you have been cast, may shine as lights, in the midst of a crooked and perverse generation; knowing that it is but yet a little while, and he that shall come, will come, and will not tarry; yea, come, Lord Jesus, come, &c.

So prays

Your unworthy fellow-labourer and brother

in our dear Lord Jesus,

JOHN OWEN.

A PREFACE

ΤΟ

THE READER.

READER,

If thy inquiry be only after the substance of the truth in the ensuing treatise contended for, I desire thee not to stay at all upon this preliminary discourse, but to proceed thither, where it is expressly handled from the Scriptures, without the intermixture of any human testimonies, or other less necessary circumstances, wherein perhaps many of them may not be concerned, whose interest yet lies in the truth itself, and it is precious to their souls. That which now I intend and aim at, is to give an account to the learned reader, of some things nearly relating to the doctrine, whose protection, in the strength of him, who gives to his, suitable helps for the works and employments he calls them to, I have undertaken, and what entertainment it hath formerly found, and received in the church, and among the saints of God. For the accomplishment of this intendment, a brief mention of the doctrine itself will make way. Whom in this controversy we intend by the name of saints and believers, the -treatise following will abundantly manifest. The word perseverantia is of most known use in ecclesiastical writers: Austin hath a book with the inscription of it in its forehead. The word in the New Testament signifying the same thing is, πov. Of them that followed Paul it is said that he persuaded them, ἐπιμένειν τῇ χάριτι τοῦ Θεοῦ ; Acts xiii. 43. that is, 'to persevere.' 'Yoμovn is of the same import. O δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται, Matt. x. 22. ' He that persevereth to the end;' the Vulgar Latin renders that word almost constantly by persevero. Kaprɛpía is a word also of the same signification, and which the Scripture useth to express the same thing: Kpáros is, sometimes by a metathesis expressed Κάρτος; thence is Κάρτα, valde; and Καρτερέω, spoken of him who is of a valiant resolved mind. By faith Moses left Egypt, not fearing the wrath of the king,' Tòv yàp αόρατον ὡς ὁρῶν ἐκαρτέρησε, Heb. xi. 27. 'As eyeing the invisible he endured (his trial) with a constant valiant mind.'