What remains of Mr Goodwin's discourse on this text is spent iu answering some objections which are made against his interpretation of the place. It grows now late, and this task grows so heavy on my hand that I cannot satisfy myself in the repetition of any thing spoken before or delivered, which would necessarily enforce a par- ticular consideration, of what Mr Goodwin here insists on. Let him at his leisure answer this one argument, and I shall trouble him no farther in this matter: —
That faith which hath neither root nor fruit, neither sound heart nor good life, that by-and-by readily and easily yields, upon tempta- tion, to a total defection, is not true, saving, justifying faith. The root of faith, taken spiritually, is the habit of it in the heart, — a spiritual, living habit; which if it reside not in the heart, all assent whatever wants the nature of faith, true and saving. The fruits of
662 DOCTRINE OF THE SAINTS' PERSEVERANCE. [CHAP.
faith are, good works and new obedience. That faith which hath not works, James tells you, is dead. Dead and living faith, doubtless, differ specifically. Again, faith purifieth the heart ; and when a heart is wholly polluted, corrupted, naught, and false, there dwells no faith in that heart ; it is impossible it should be in a heart, and not at least radically and fundamentally purify it. Farther, Mr Goodwia hath told us that true believers are so fortified against apostasy, that they are in only a possibility, in no probability or great danger, of total apostasy; and therefore they who presently and readily fall away cannot be of those who are scarce in any danger of so doing, upon any account whatever; — but that the faith here mentioned hath neither root nor fruit, good heart to dwell in nor good life at- tending it, but instantly, upon trial and temptation, vanisheth to nothing, we are taught in the text itself: therefore the faith here mentioned is not true or saving faith. That it hath "no root" is ex- pressly affirmed, verse 21. And all the rest of the qualities mentioned are evidenced from the opposition wherein they who are these be- lievers are set unto true believers. They receive the word in "honest and good hearts," they " bring forth fruit with patience," they " en- dui-e in time of trial," like the house built on the rock, when the house built on the sand falls to the ground.
One word more with this witness before we part. They vfhp re- ceive the word in honest and good hearts, keep it, do bring forth /ruit with patience, and fall not away under temptation (so saith tiie testimony) ; but all true believers receive the word in honest an^jl good hearts: ergo; — which is the voice of Mr Goodwin's fourth wit- ness in this cause.
Then 2 Pet. ii. 18-22 is forced to bring up the rear of the testi- monies by Mr Goodwin produced to convince the world of the truth and righteousness of his doctrine of the saints' apostasy, ending his whole discourse in the mire. Observations from the text or con- text, from the words themselves, or the coherence, to educe his con- clusion from, he insists not on. Many excellent words, concerning the clearness and evidence of this testimony, and the impossibility of avoiding what hence he concludes, we want not; but we have been too often inured to such a way of proceeding to be now moved at it or troubled about it. Were the waters deep, they would not make such a noise. The state and condition of the men here described by the apostle is so justly delineated to the eye by the practice of men in the world to whom the gospel is preached, that I do not a little wonder how any man exercised in the ministry should once surmise that they are true believers of whom he here treats. Taking the words in the sense wherein they are commonly received, and in their utmost extent, who sees them not daily exemplified in and upon them who are yet far enough from the "faith of God's elect"? By the
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dispensation of the word, especially when managed by a skilful " master of assemblies," men are every day so brought under the power of their convictions and of the light communicated to them, as to ac- knowledge the truth and power of the word, and, in obedience there- unto, to leave off, avoid, and abhor, the ways and courses wherein the men of the world, either not hearing the word at all, or not so, wrought upon by it, do pollute themselves and wallow in all man- ner of sensuality ; and yet are not changed in their nature, so as to become new creatures, but continue indeed and in the sight of God " dogs and swine," oftentimes returning to their " vomit and mire," though some of them hold out in their profession to the end. And these are they whom, commonly, our divines have deciphered under the name of " formahsts," having a "form of godliness, but denying the power of it," who are here all at once by Mr Goodwin interested in Christ and the " inheritance of the saints in light." To make good his enterprise, he argues from the Remonstrants, sect. 40, p. 297 : —