The Doctrine of the Saints Perseverance, Chapter 17

The Doctrine of the Saints Perseverance · Chapter 17

p. 397CAP. XVII.

1. The cause of proceeding in this Chapter. 2. M. G's attempt Cap. 12. of his Book. 3. Of the Preface to M. G's discourse. 4. Whether Doctrine renders men proud and presumptuous. 5. M. G's Rule of judging of Doctrines called to the Rule. 6. Doctrine pretending to promote Godlinesse, how farre an Argument of the Truth. 7. M. G. pretended advantages in judging of Truths examined. The first of his knowledge of the generall course of the Scriptures. 8. Of the experiences of his own heart: And his observations of the wayes of others. 9. Of his Rationall abilities. 10. Eyek 18. 24, 25. proposed to consideration: M.G's sence of this place: The words opened observations for the opening of the Text. 11. The words farther weighed, an entrance into the Answer to the Argument from hence: the word Hypotheticall not absolute: 12. M. G. Answer proposed and considered. 13. Whether the words are Hypotheticall. 14. The severalls of the Text considered: the righteous man spoken of, who. 15. M. G. proofe of his interpretation of a Righteous man considered. 16. D. Prideaux his sence of the Righteous person here intended, considered. 17. Of the commination in the words: shall dye. The sence of the words: what death intended. 18. Close of the consideration of the Text insisted on. 19. Mat. 18. 32, 33. taken into a review. 20. Whether the Love of God be mutable. what the Love of God is. 21. 1 Cor. 9. 27. 22. In what sence it was possible for Panl to become a Reprobate. 23. The proper sence of the place insisted on, manifested. 24. Of the meaning of the word foreign. 25. The scope of the place farther cleared. 25. Heb. 6. 4, 5, 6. Chap. 10. 26, 27. proposed to consideration: whether the words be conditionall. 27. The genuine and true meaning of the place opened, in fix observations. 28. M. G's exceptions to the Exposition of the words insisted on, removed. The Persons intended not true Believers: this evinced on sundry considerations. 29. The particulars of the Texts vindicated. 30. Of the illumination mentioned in the Text. 31. Of the Acknowledgement of the Truth ascribed to the Person mentioned. 32. Of the sanctification mentioned in the Texts. 33. Of tasting the heavenly gift. 34. To be made partakers of the Holy Ghost, what. 35. Of tasting the good word of God, and power of the world to come. 36. Of the progresse made by man not really regenerate in the things of God. 37. The close of our Considerations on these Texts. 28. Heb. 10. 38, 39. M. G's arguings from thence. 39. Considered and answered: of the Right Translation of the word: Beza vindicated, as also our English translations. 40. The words of the Text, effectuall to prove the Saints Perseverance. 41. Of the Parable of the stony ground Math. 13. 20, 21. 42. M. G. arguing from the place proposed and considered. 43. The similitude in the Parable farther considered. 44. An Argument from the Text, to prove the Persons described not to be true Believers. 45. 2 Pet. 4. 18, 19, 20, 21, 22. 46. Mr G. arguings from this place considered. &c.

p. 398THough I could willingly be spared the labour of all that must insue to the end of this Treatise,§. 1. yet it being made necessary by the endeavours of men not delighting in the Truth (which hithertto we have asserted) for the opposition thereof, and lying I hope under the power and efficacy of that Heavenly Exhortation of contending earnestly for the Faith once delivered to the Saints, I shall with all chaerfulnesse addresse my selfe thereunto; yea, the service and homage I owe to the Truth it selfe, causing this ingagement for its rescue from under the captivity wherein by the chaines of Mr Goodwins Rhethoricke it hath been sometimes detained, being increased and doubled by the pressing and violent wresting of sundry Texts of Scripture to serve in the same designe of bondaging the Truth with him, is a farther incitation, to adde my weake endeavours, to breake open those dores and barres, which he hath shut and fastned upon them both, for their joynt deliverance.

In Mr Goodwins 12.§: 2. Chapter he takes into participation with him, as is pretended, 8. places of Scripture, endeavouring by all meanes possible to compell them to speake comfortable words, for the reliefe of his fainting and dying cause: Whether He hath prevailed with them to the least complyance, or whether He will not be found to proclaime in their name what they never once acknowledged unto him, will be tryed out in the processe of our consideration of them.

In the first and second Section he fronts the Discourse intended with an eloquent Oration, §. 3.partly concerning the tendency of the Doctrine of the Saints Perseverance, which he girds himselfe now more closely to contend withall, partly concerning Himselfe, his own Ability, Industry, Skill, Diligence, and Observation of Doctrines and Persons, with his rules in judging of the one & the other.

For the First, §. 4.He informes us, that his judgement is, that many who might have attained a Crowne of Glory, by a presumptuous conceit of the Impossibility of their miscarrying, are now like to suffer the vengeance of eternall fire; men thereby gratifying the flesh, with wresting the Scripture to the encouragement thereof.

That the Proud and Presumptuous conceits of men, are like to have no other issue or effect, than the betraying of their soules to all manner of Loosenesse and Abomination, so exposing them to the vengeance of eternall fire, we are well p. 399assured; & therefore knowing the terrour of the Lord do perswade men (what we are able) to cast downe all high thoughts and imaginations concerning their owne Abilities to doe good, to believe, to obey the Gospell, or to abide in the Faith thereof, and to rowle themselves freely, fully, wholly on the free Grace and faithfulnesse of God, in the covenant of Mercy, ratifyed in the bloud of his Sonne, wherein they shall be assured to find Peace to their soules. On this foundation doe we build all our endeavours, for the exalting the soveraigne, free, effectuall grace of God, in opposition to the proud and presumptuous conceits of men, concerning their own imbred, native power in spirituall things; an Apprehension whereof we are well assured, disposeth the heart into such a frame as God abhorres, and prepares the soule to a battle against him, in the highest and most abominable Rebellion imaginable; I no waies doubt, but that the way and meanes whereby innumerable poore creatures have been hardened to their eternall Ruine, have had all their springs and fountaines, ly in this one wretched reserve, of a power in themselves to turne to God, and to abide with him. That any one by mixing the promises of God with Faith, wherein the Lord hath gratiously assured him, that seeing he hath no strength in himselfe to continue in his mercy, he will preserve and keep him in, and through the Sonne of his Love, hath ever been, or ever can be turned wholly aside to any way or path not acceptable to God, or not ending in everlasting peace, will never be made good whilest the Gospell of Christ finds honour and credit amongst any of the sonnes of men There may be some indeed, who are strangers to the covenant of promise, what ever they doe pretend, who may turne this Grace of God in the Gospell, as also that of the Satisfaction of Christ, Redemption by his bloud, and Justification by Faith, (the whole Doctrine of the covenant of Grace in Christ) into lasciviousnesse; but shall their unbeliefe make the Faith of God of none effect… shall their wickednesse and Rebellion, prejudice the mercy, peace, and Consolation of the Saints? Because the Gospell is to them the savour of Death unto Death, may it not be the savour of Life unto Life unto them that doe embrace it? What ever then be the disasters, (of which themselves are the sole cause) of men with their presumptuous conceits of the impossibility of miscarrying (seeing every presumptuous conceit of what kind soever, is a desperate miscarriage) their ruine and destruction cannot in the least, be ascribed to that Doctrine, which calls for Faith in the promises of God, a Faith working by Love, and decrying all presumptuous conceits whatever; A Doctrine without which, and the necessary concomitant Doctrines thereof, the whole bottome of mens walking with God, and of their obedience, is nothing but presumption and conceit, whereby setting aside the cold sitts they are sometimes cast into, by the checks of their consciences, they spend their daies in the distemper of a Feaver of Pride and Folly.

In the insuing Discourse Mr Goodwin informes us of these two things.§. 5. First, What Rule he proceeds by in judging of the Truth of contrary opinions when (as he phraseth it) the toung of the Scripture seemes to be cloven about them.

And Secondly, Of his owne Advantages and abilityes to make a right judgment according to that Rule. The Rule he attends unto upon the information he hath given us is, The Consideration of which of the Opinions that are at any time Rivalls for his judgement and acceptation tend most unto Godlinesse; the Gospell being the truth which is according to Godlinesse, of his owne advantages and abilityes to make a right judgment according to this rule, there are severall heads and springs; as his knowledge of the generall course of the Scripture, the Experience of his owne heart, his long observation of the Spirits and wayes of men, but chiefely that light of Reason and Vnderstanding which he hath. And by p. 400this Rule with these Abilityes proceeding in the examination of the Doctrine of the Saints Perseverance, He condemnes it and casts it out as an abominable thing, preferring that concerning their finall defection farre above it. Some Considerations I shall adde to attend upon his Rule and principles.

First,§. 6. It is most certaine, that the Gospell is a Doctrine according unto Godlinesse whose immediate and direct tendency as in the whole frame and course of it, so in every particular branch and streame is to promote that Obedience to Go… in Christ, which we call Godlinesse; This is the will of God revealed therein even our Sanctification, and whatever Doctrine it be that is suited to turne men off from walking with God in that way of Holinesse, it carryes its brand in its face, whereby every one that finds it, may know that it is of the uncleane Spirit, the evill one; But yet that there may be fearefull and desperate deceits in the hearts of men judging of truths, pretending their rise and originall from the Gospell, by their suitablenesse to the promotion of Godlinesse and Holinesse, hath been before in part declared, and the Experience of all Ages doth sufficiently manifest. Among all those who professe the name of Christ more or lesse in the world, though in & under the most Antichristian opposition to him, who is there that doth not pretend that this tendency of opinions unto Godlinesse, or their disserviceablenesse thereunto, hath a great influence into the guidance of their judgement in the receiving or rejecting of them. On the account of its destructivenesse to Godlinesse and obedience do the Socinians reject the Satisfaction and merit of Christ; and on the account of conducingnesse thereunto, do the Papists assert and build up the Doctrines of their owne merits, Penance, Satisfaction and the like. On that principle did they seeme to be acted, who pressed Legall & Judaicall suppositions with a shew of wisdome or will worship, and humility and neglecting the body, Col. 2. 23. Neither did they faile of their plea concerning promotion of Godlinesse in the Worship of God, who reviled, rejected and persecuted the Ordinances of Christ in this Generation, to set up their own Abominations in the Roome; Yea, it is generally the first word wherewith every Abomination opens its mouth in the world, though the men of those Abominations do rather suppose this pretence of Godlinesse to be serviceable for the promotion of their opinions, than their opinions any way really usefull to the promotiō of godlines: Neither need we go far to enquire after the Reasons of mens miscarriages, pretending to judge of Truth according to this Rule, seeing they ly at hand, & are exposed to the view of all; for besides that very many of the pretenders to this plea may be justly suspected to be men of corrupt minds, dealing falsely & treacherously with their own soules & the truth, the pretence of furthering Holinesse being one of the cunning sleights wherewith they ly in wait to deceive (which may justly be suspected of them who together with this plea, and whilst they make it, are apparently themselves loose and remote from the power of a Gospell conversation, as the case hath been with not a few of the most eminent assertors of Arminianisme) How few are there in the world, who have indeed a true notion and Apprehension of the nature of Holinesse in its whole compasse and extent, as in the Fountaine, Causes, Rise, and Use, and end thereof; And if men know not indeed what holinesse is, how shall they judge what Doctrine or Opinion is conducing to the furtherance thereof, or is obstructive to it; Give me a man who is perswaded that he hath power in himselfe, being by the discovery of a Rule directed thereinto, to yeild that obedience to God, which he doth require, who supposeth that threats of hell & destructiō are the greatest, & most powerfull & effectuall motive unto that obedience that the Spirit & Grace of God to worke & create a new heart in him as a suitable principle of all holly actings, are not purchased nor procured p. 401for him by the Bloud of Christ, nor is there any holinesse wrought in him by the Almighty efficacy of that Spirit and Grace, he having a sufficiency in himselfe for those things, that there is not a reall Physicall concurrence of the Grace of God for the production of every good act whatever, and that he is Justifyed upon the account of any act or part of his Obedience, or the whole, and I shall not be much moved or shaken with the Judgement of that man, concerning the serviceablenesse & suitablenesse of any Doctrine or Doctrines to the furtherance of Godlinesse and Holinesse; There are also many different opinions about the nature of Godlinesse, what it is, and wherein it doth consist. I desire to be informed how a man may be directed in his Examination of those opinions, supposing him in a streight and exigency of thoughts between them, in considering which of them is best suited to the promotion of Godlinesse. I do not intend in the least to derogate from the certaine and undoubted truth of what was premised at the beginning of this Discourse. viz. That every Gospell Rule whatever is certainly conducing to the furtherance of Gospell Obedience in them that receive it in the Love and power thereof; Every errour being in its utmost Activity (especially in corrupting the principles of it) obstructive thereunto, much les do we in any measure decline the tryall of the Doctrine which I assert, in opposition to the Apostacy of the Saints, by this touch-stone of its usefulnesse to Holinesse, having formerly manifested its eminent Activity and efficacy in that service, and the utter aversenesse of its corrivall to lend any assistance thereunto; But yet I say, in an inquiry after, and dijudication of truth, whatever I have been, or may be streightned between different perswasions, I have and shall rather close in the practice of Holinesse in prayer, Faith and waiting upon God, to search the Scripture, to attend wholly to that Rule, having plentifull promises for guidance and direction, than to weigh in any Rationall consideration of my owue, what is conducing to Holinesse, what not; especially in many truths which have their usefullnesse in this service, (as is the case of most Gospell Ordinances and institutions of Worship) not from the connexion of things, but the meere will of the appointer. Of those Doctrines (I confesse) which following on to know the Lord, we know from his Word to be from him, and in which doing the will of Christ, are revealed to us to be his will, a peculiar valuation is to be set on the head of them, which appeare to be peculiarly and eminently serviceable to the promotion and furthering our Obedience; as also that all opinions what ever, that are in the least seducers from the power, truth and Spirituality of obedience are not of God, & are eo nomine to be rejected; yet having a more sure rule to attend unto, I dare not make my apprehensions concerning the tendency of Doctrines, any Rule (if God hath not so spoken of them) for the judging of their truth or false-hood: if my thoughts are not shut up and determined by the power of the Word.

The next proposall made by M. Goodwin, §. 7.is of the advantages he hath to judge of Truths, which he hath done unto plenary satisfaction, according to the Rule now considered. The first thing he offereth to induce us to close with him in his judgement of Opinions is, the knowledge he hath of the generall course of the Scripture; what is intended by the generall course of the Scripture, well I know not: & so am not able to judg of M. Goodwins knowledge thereof by any thing exposed to publique view; If by the generall course of the Scriptures, the matter of them is intended, the importance of the expression seems to be coincident with the Analogy, or proportion of Faith, a safe rule of Prophesy; but what ever M. Goodwins knowledge may be of this, I am not perfectly satisfied that he hath kept close unto it in many Doctrines of his Book entituled Redemption Redeemed; and so the weight of his skill in judging of p. 402truths on this foundation, will not ballance what I have to lay against it, for the inducement of other thoughts, than those of closeing with him. The course of the Scripture, cannot import the manner of the expressions therein used: in that there is so great and so much variety therein, that it can scarce be cast into one course and current: and if the generall scope, aime, and tendency of the Scripture may passe for the course of it, there is not any one thing that lyes so evident and cleare therein, as the decrying of all that Ability and strength, and power to doe good in men, which M. Goodwin so much pleads for, and Asserts to be in them, with an Exaltation of that rich and free Grace in the efficacy and the power of it, which he so much opposeth.

The experiment all knowledge he hath of his own heart, §. 8.the workings and reasonings thereof, (a thing common to him with others) and what advantages he hath thereby I shall not consider; Only this I shall dare to say, that I would not for all the World, have no experience in my heart of the truth of many things which M. Goodwin in this Treatise opposeth; or that my weake experience of the Grace of God, should not rise above that frame of heart and spirit, which the teachings of it seem to discover; I doubt a person under the Covenant of workes, heightned with convictions, and a low or common worke of the Spirit, induced thereby to some Regular walking before God, may reach the utmost of what in this Treatise is required to render a man a Saint, truly gracious, regenerate and a Believer; And in this also I doubt not, lyes the deceit of what is thirdly insisted on, viz. His observation of the wayes and spirits of men, their firstings and lastings in Religion; A sort of men there are in the world, who escape the outward pollution of it, and are cleane in their owne eyes, though they are never wash't from their iniquityes, who having been under strong convictions by the power of the Law, and broken thereby from the course of their sinne, attending to the Word of the Gospell with a temporary Faith do go forth unto a profession of Religion, and walking with God so far as to have all the lineaments of true Believers (as Mr Goodwin somewhere speakes) drawne in their faces, hearing the Word gladly as did Herod, receiving it with joy as did the stony ground, attending to it with delight as they did in Ezech. 33. 31. Repenting of former sinnes, as did Ahab and Judas, untill they are reckoned among true Believers, as was Judas & those John 2. 23. who yet were never united unto Jesus Christ, of whose wayes and walking Mr Goodwin seemes to have made observation, and found many of them to end in visible Apostacy; But that this observation of them, should cause him to judg them when Apostatized to have been true Believers, or that he is thereby advantaged to determine concerning the truth of severall Opinions pretending to his acceptance, I cannot grant, nor doth he go about to prove.

For what he mentions in the last place of the light of reason and understanding, §. 9.which he hath, I do not only grant him to have it in common (as he saith) with other men, for the kind of it, but also as to the degrees of it to be much advanced therein, above the generality of men; yet I must needs tell him in the close, that all these helps and advantages, seeming to be drawne forth and advanced in opposition to that one great assistance which we enjoy by promise from Christ; of his Spirit leading us into all truth, and teaching us from God by his owne anointing, are to me hay and stubble, yea losse and dung, of no value nor esteeme; Had we not other wayes & meanes, helps and advantages to come to the knowledge of the Truth than these here unfolded and spread by Mr Goodwin, actum esset, we should never perceive the things that are of God. The Fox was acquainted with many wiles and devices; the Cat knew unum magnum wherein she found safety. Attendance to the Word, according to the direction of the usuall knowne Rules, and helpes, agreed on p. 403for the interpretation of it, with humble dependance on God waiting for the guidance of his Spirit according to the Promise of his deare Sonne; asking him of him continually that he may dwell with us, anoint and lead us into all truth, with an utter abrenunciation of all our skill, abilityes, wisdome and any resting on them, knowing that it is God alone that gives us understanding is the course that hitherto hath been used in our enquiry after the mind of God, in the Doctrine under consideration, and which (the Lord assisting) shall be heeded, and kept close unto, in that discussion of the Texts of Scripture wrested by Mr Goodwin (as by others before him) to give countenance to his opposition to the Truth hitherto uttered, confirmed and vindicated from his contradictions thereunto.

The place of Scripture first insisted on,§. 10. and on the account whereof, he triumphs with the greatest confidence of successe, is that of Ezech. 18. 24, 25. Unwhich words he subjoynes a Triumphant Exulting Exclamation.

What more (saith he) can the understanding judgement soule and conscience of a man, reasonably desire for the establishment in any truth whatsoever, than is delivered by God himselfe in this passage, to evince the possibility of a righteous mans declining from his righteousnesse, and that unto death.

The councell given of old to the King, may not be unseasonable to Mr Goodwin in that dominion which he exerciseth in his owne thoughts in this worke of his, let not him that putteth on this armour boast like him that puteth it off. You have but newly entered the lists; and that, with all pressed Souldiers unwilling so much as once to appeare in that service they are forced to. If you will but suspend your triumph, untill we have made a little tryall of your forces, and your skill in managing of them to the battle, perhaps you may be a little taken off from this confidence of successe, notwithstanding the facing of this Scripture upon the Truth, being cut off and taken away from that coherence and connexion, and station wherein it is placed of God (which is not at the least enquired into) it will be found in that issue to beare it no ill will at all; As will also be manifested by the light of the ensuing consideration.

1. The matter under enquiry, & into a disquisition of whose state we have hitherto been engaged in the condition of the Saints of God; and his dealing with them, in and under the Covenant of Grace in Generall. For our guidance and direction herein, a Text of Scripture evincing the Righteousnesse of Gods dealings with a number of persons in a peculiar case, which was under debate, is produced and by the tenour of this, and according to the tenour of the reasonings therein, must all the Promises of God, in the Covenant of Grace, mape and ratifyed by the Bloud of Christ, be regulated and interpreted. We have been told by as Learned a man as Mr Goodwin, that Promises made to the people of the Jewes peculiarly, and suited to the peculiar state and condition wherein they were, do not concerne the People of God in generall; And why may not the same be the condition of Threatnings given out upon a parralell account Compedes quas fecit ipse ut ferat aequum est.

2. That it is the determination and stating of a particular Controversy, between God and the people of the Jewes, suited to a peculiar dispensation of his Providence towards them which is here proposed, is evident from the occasion of the words lay'd downe v. 2, 3. What mean ye &c. that use this proverb concerning the Land of Israel, saying, the Fathers have eaten sower Grapes, and the Childrens teeth are set on edge? As I live saith the Lord, &c. It is the use of a Proverb concerning the Land of Israel, that God is descrying and disproving the truth of the Proverb it selfe under consideration, and that p. 404this should be the standard and Rule of Gods proceeding with his people, in the Covenant of mercy, no man that seemes to have either understanding, judgement or conscience can reasonably imagine.

3. That it is not the nature and tenour of the Covenant of Grace, and Gods dealing with his chosen secret ones, his Saints, true Believers, as to their eternall condition, which in these words is intended, but the manifestation of the Righteousnesse of God in dealing with that people of the Jewes, in a peculiar dispensation of his providence, towards the body of that people, and the Nation in generall, appeares farther from the occasion of the words, and the provocation given the Lord to make use of these expressions unto them. The proverbe that God cuts out of their lips and mouthes, by the sword of his Righteousnesse in these words; was concerning the Land of Israel: Used perhaps mostly by them in captivity: but it was concerning the Land of Israel, not concerning the Eternall state and condition of the Saints of God, but concerning the Land of Israel, v. 2. God had of old given that Land to that people by Promise, and continued them in it for many Generations; untill at length for their wickednesse', Idolatry, Abomination and obstinacy in their evill wayes, he caused them to be carryed captive unto Rabylon. In that Captivity the Lord revenged upon them not only the sinnes of the present Generation, but as he told them also those of their fore-Fathers, especially the Abomination, Cruelty, Idolatry exercised in the dayes of Manasseh, taking this season for his worke of vengeance in the Generations following, who also so farre walked in the steps of their fore-Fathers, as to Justify all Gods proceedings against them; Being wasted and removed from their owne Land, by the Righteous Judgement of God, they considered the Land of Israel, that was Promised to them (though upon their good behaviour therein) and how instead of a plentifull enjoyment of all things in peace and quietnesse therein, there were now a small remnant in captivity, the rest, the farre greatest part, being destroyed by the sword and famine in that Land. In this state and condition, being as all other of their frame and principle, prone to justify themselves, they had hatched a proverb among themselves concerning the Land of Israel promised to them, excedingly opprobrious and reproachfull to the Justice of God, in his dealings with them; The summe of the intendment of this saying that was growne rise amongst them, was, that for the sinne of their fore-Fathers, many, yea the greatest part of them was slain in the Land of Israel, and the rest carried from it into bondage and captivity. To vindicate the Righteousnesse and equity of his wayes, the impartiallity of his Judgements, the Lord recounts to them by his Prophet many of their sinnes, whereof themselves with their Fathers were guilty, in the Land of their nativity, and for which he had brought all that calamity and desolation upon them, whereof they did complaine: confirming under many supposalls of rising and falling, that principle of rising and falling, that principle he layd downe in the entrance of his dealings with them, that every one of them suffered for his own iniquity, whatever they suffered, whether death or other banishment, and not for the sinnes of their fore Fathers: Whatever influence they might have upon the procuring of the generall vengeance, that overtooke the whole Nation in the midst of their iniquity. This being the aime, scope, and tendency of the place, the import of the words and tenour of Gods intendment in them, I cannot but wouder how any man of understanding and Conscience, can once imagine that God hath given any Testimony to the possibilty of falling out of Covenant with him, of those whom he hath taken …igh to himselfe through the Bloud of his Sonne, in the Everlasting bond thereof. As though it were p. 405any thing of his dealing with the Saints, in reference to their Spirituall and Eternall Condition, that the Lord here reveales his will about; being only the tenour of his dealings with the House of Israel in reference to the Land of Canaan.

4. This is farther manifest in that principle & Rule of Gods proceedings in the matter laid down v. 4. which is not only a line from, but also directly opposite unto, that which is the principle in the Covenant of Grace. The soule that sinneth he shall dye. That soule and person and not another, when in that Covenant of Grace, he sets forth his Sonne to be a propitiation through faith in his Bloud, giving him up to death for all, causing the just to dye for the unjust, the soule that never sinned for the soules that had sinned, that they might go free. And I would faine know, on what solid grounds an answer may be given to the Socinians triumphing in the 4. v. against the satisfaction of Christ, nolesse than Mr Goodwin in the 24, 25. against the Perseverance of the Saints; If you do not manifest the whole tendency of this place, to be accommodated to Gods providentiall dispensation of temporall Judgements, and Mercyes in respect of that people, and the Covenant whereby they held the Land of Canaan; and not at all to respect the generall dispensation of his Righteousnesse and Grace in the Bloud of Christ. So that

5. The whole purport and intendment of the Scripture under consideration is only to manifest the tenour of Gods Righteous proceeding with the people of Israel in respect of his dispensation towards them in reference to the Land of Canaan, convicing them of their own abominations, confuting the profane proverb invened and reared up in the reproach of his Righteousnesse, beating them from the vaine pretence of being punished for their Fathers sins, and the conceit of their owne Righteousnesse, which that people was perpetually puffed up with all; He letts them know, that his dealing with them and his wayes towards them, were equall and righteous, in that there was none of them but was punished for his owne sinne: and though some of them might have made some profession, and done some good, yet upon the whole matter first or last, they had all declined, and therefore ought to owne the punishment of their sinnes; God dealing severely, and unto death, and destruction, with none but those who either, wholly, or upon the summe of the matter, turned away from his Judgements and Statutes. So that

6. This being the tenour and importance of the words insisted on, this their tendency, aime, and accommodation to the objection levyed against the Righteousnesse of God in dealing with that people, this their rise, and end, their spring, and fall, it is evident beyond all Contradiction from any thing but prejudice it selfe, that all the enquiries and disputes about them, as whether the declaration of the minde of God in them be Hypotheticall or Absolute; what is meant by the Righteous Person, what by his turning away, and what by the death threatned, (all which expressions of the Text are in themselves ambiguous and must be limited from the circumstances of place) are altogether uselesse, and needlesse, the words utterly refusing any accommodation to the businesse of our present debate. So that

7. This dependance of the words scope of the Context, designe of the place, and intendment of God in it, the accommodation of the whole discourse to the removeall of the Objection, and disproving of the proverbiall selfe Justification of a sinfull People, the only directoryes in the investigation of the true, proper, native, genuine sence and meaning of them, eyed, weighed nor considered by Mr Goodwin, who knew how much it was to his advantage, to rend away these two verses, from the body of the Prophets discourse, p. 406I might well supersede any farther proceeding in the Examination of what he has prepared for a Reply to the Answers commonly given to the Argument taken from this place: yet that all security imaginable may be given to the Reader, of the inoffensivenesse of this place, as to the Truth we mainetaine; I shall briefely manifest, that Mr Goodwin hath not indeed effectually taken up and off, any one Answer, or any one parcell of any such, that hath usually been given by our Divines unto the Objection against the Doctrine of Perseverance hence levied.

That which naturally first offers it selfe to our Consideration,§. 11. is, the forme and tenour of the Expression here used: which is not of an absolute nature, but Hypotheticall; The import of the words is, If a righteous man turne from his Righteousnesse and continue therein he shall dy: True, say they who make use of this Consideration; God here proposes the desert of sinne, and the connexion that is by his appointment, between Apostacy and the punishment thereunto allotted; but this not at all inferres, that any one who is truly righteous, shall or may everlastingly so Apostatize. Such comminations as these God maketh use of to caution Believers of the evill of Apostasy, and thereby to preserve them from it, as their tendency to that end▪ by the appointment of God, and their efficacy thereunto, hath been declared. So that to say, because God sayes If a righteous man turne from his Righteousnesse he shall dye; the whole Emphasis lying in the connexion, that is between such turning away, & dying, to conclude considering what is the proper use & intendment of such threatnings) that a man truly Righteous may so fall away, is to build up that which the Texts contributes not any thing to in the least.

Against this plea Mr Goodwin riseth up with much contempt and indignation, §. 12.Chap. 12. Sect. 9. in these words.

But this Sanctuary hath also been profaned, by some of the chiefe Guardians themselves of that cause, for the protection and safety whereof it was built. There needs no more be done (though much more might be done, yea and hath been done by others) than that Learned Doctor (so lately named) hath done himselfe for the demolishing of it. Having propounded the Argument from the place in Ezekiel according to the import of the interpretation asserted by us; Some (saith he) answer that a condition proues nothing in being: which how true soever it may be in respect of such Hypotheticalls, which are made use of only for the amplyfication of matters, & serve for the aggravating either of the difficulty or indignity of a thing; (as if I should climbe up into Heaven thou art there Psal. 139. It were ridiculous to inferre, therefore a man may climbe up into Heaven;) yet such conditionoll sayings upon which Admonitions, Promises, or Threatnings are built, do at least suppose something in possibility, however by vertue of their tenour & forme, they suppose nothing in being. For no man seriously intending to encourage a student in his way would speak thus to him; If thou wilt get all the Books in the Vniversity Library by heart, thou shalt be Doctor this Commencement. Beside in the case in hand, he that had a minde to deride the Prophet, might readily come upon him thus: But a righteous man according to the Judgement of those that are Orthodox, cannot turne away from his righteousnesse: therefore your Threatning is in vaine. Thus we see to how little purpose it is, to seeke for starting holes in such Logicke quirkes as these; Thus farre the great Assertor of the Synod of Dort, and the cause which they maintained, to shew the vanity of such a sence or construction, put upon the words now in debate; which shall render them meerely conditionall, and will not allow them to import so much as a possibility, of any thing contained or expressed in them.

p. 407Ans. Doctor Prideaux his choosing not to lay the weight of this Answer, to the Argument of the Arminians from this place, on the Hypotheticall manner of the expression used therein, is called a defiling this Sanctuary by the Guardians of the cause whose protection it undertakes. Criminarasis, librat in Antithesis; doct as posuisse figuras laudatur? what are my thoughts of it, I need not expresse, being unconcerned in the businesse, as knowing it not at all needfull to be insisted on, for the purpose for which it is produced, the Text looking not at all towards the Doctrines under consideration: yet I must needs say, I am not satisfied with the Doctors attempt for the removall of it, nor with what is farther added by the Remonstrants, in the place which we are sent unto by M. Goodwins marginall directions, though it should be granted, that such conditionall expressions do suppose, or may (for that they alwaies do is not affirmed, and in some cases it is evident they doe not) that there is something in posse, as the Doctor speakes, whereunto they doe relate, yet they doe not inferre, that the possibility may by no meanes be hindred from ever being reduced into Act. We grant a possibility of desertion in Believers, in respect of their own principles of operation, which is ground sufficient for to give occasion to such Hypotheticall expressions, as containe comminations, and threatnings in them, but yet notwithstanding that possibility on that account supposed, yet the bringing forth of that possibility into an actuall accomplishment, may not be effectually prevented by the spirit and grace of God, the Doctor saies nothing. This I say is ground sufficient for such Hypotheticall comminations, that in respect of them, to whom they are made, it is possible to incurre the thing threatned, by the meanes therein mentioned, which yet upon other accounts is not possible. That God who saies, if the Righteous man turne from his Righteousnesse, he shall dye, and saies so on purpose to preserve Righteous men from so doing, knowes full well, that the thing in respect of themselves, of whom, and to whom he speakes, is sufficiently possible, to give a cleare foundation to that expression. So that if M. Goodwin hath not something of his own to adde, he will find little reliefe from the conceptions of that Learned Doctor: wherein yet, I should not have translated some phrases and expressions, as M. G. hath made bold to doe.

He adds therefore Pag. 276.§. 13. To say that God putteth a case in such solemnity and emphaticalnesse of words and phrase, as are remarkeable all along in the carriage of the place in hand, of which there is no possibility, that is should ever happen, or be exemplifyed in reality of event; and this in vindication of himselfe, and the equity of his dealings and proceedings with men, is to bring a scandall and reproach of weakenesse upon that infinite Wisdome of his, which magnifyes it selfe in all his workes, which also is so much the more unworthy and unpardonable, when there is a sence commodious every way worthy, as well the infinite wisdome as the Goodnesse of God, pertinent and proper to the occasion he hath in hand, which offers it selfe plainely and clearely. So far He.

And this is all it seemes which Mr Goodwin hath to adde: and indeed this all is nothing at all, but only the repetition of what was urged before from the Doctor, in more swelling, and lesse significant termes. What possiblity there is in the thing, hath been before manifested; that this possibility should necessarily be exemplifyed in reality of event to give significancy to this expression, I suppose is not Mr Goodwins owne intendment; True Believers according to the Doctrine he asserts (as he pretends) are only in such a remote possibility of Apostasy, as that it can scarce be called danger. Now doubtlesse it is possible that such a remote possibility may never be reduced into Act. But now if Mr Goodwin will not be contented with such a possibility, as may, but also will have that, must be exemplifyed in reality of event, he is advanced p. 408from a possibility in all, to a necessity in some to Apostatize.

2. Had M.G. a little more attended to what here drops from him, viz. that the words are used for the vindication of the justice of the proceedings of God, (namely) in the particular case formerly opened and cleared, perhaps he would himselfe have judged the edge of this weapon, to be so farre blunted, as to render it wholly uselesse to him, in the combat wherein he is engaged; I hope at least that by the light of this sparke, he may apprehend the Emphaticallnesse of all the expressions used in this place, to be pointed towards the particular case under consideration, and not in the least to be expressive of the possibility he contends for; God knowes what beseemes his own infinite wisdome, and hath given us rules to judge thereof, as farre as we are called thereto in his word; And from thence, whether M. Goodwin will pardon us or no, in our so doing, we doubt not to evince, that it exceedingly becomes the infinite wise God, emphatically to expresse that connexion, that is between one thing and another (sinne and punishment, believing and salvation) by his appointment, though some never believe unto salvation, nor some sinne, to the actuall inflicting of punishment on them; and as for M. Goodwins commodious sence of this place, we see not any advantage in it, for any but those, who are ingaged into an opposition to the Covenant of the grace of God, and his faithfulnesse therein: so that once more upon the whole matter, this Text is discharged from farther attendance in the triall of the truth in hand.

The severalls of the Text come nextly under consideration,§. 14. and amongst them; First, The subject spoken of (that we may take the words in some order, M.G. having roved up and downe, backwards and forwards, from one end of the Text to the other, without any at all) and this is, a Righteous man, that is such an one as is described, v. 5, 6, 7, 8, 9. but if a man &c. that is, such an one that walkes up to the judgments, and statutes, and ordinances of God, so farre as they were of him required in the Covenant of the Land of Canaan, and according to the tenour of it, whereby they held their possession therein, whereby heavenly things were also shadowed out: That this is the person intended, this his Righteousnesse, and that the matter upon which he is here tryed, is cleare in the contexts, beyond all possible contradiction. So that all farther inquiries into what Righteousnesse is intended, is altogether needlesse; what with any colour of probability can be pretended from hence, as to the matter in hand, arises from the analogie of Gods dealings with men in the tenour of the Covenant of Grace, and the Covenant of the land of Israel, which yet are eminently distinguished in the very foundation of them: The one being built upon this bottome, the soule that sinneth it shall dye; the other upon a dispensation of another import, as has been declared: We do then plainely supererogate as to the cause in hand, by the confutation of the Answers, which Mr Goodwin farther attempts to remove, and his endeavour therein which yet shall not be declined.

Sect. 8. one exposition by some insisted on, of this terme a righteous man, is thus proposed by Mr Goodwin: Notwithstanding some formerly (it seemes) in favour of the Doctrine, attempted an escape from that sword of Ezechiel lately drawn against it, by pretending that by the Righteous man mentioned in the passages in hand, is not meant a person truly and really righteous, but a kind of formall Hypocrite, or outside professour of Righteousnesse.

Those who insist on this interpretation of the place, tell you that in the commands of God, there is the meere end of them considerable, and the manner of their performance, which is as the life and forme of the obedience to them which is acceptable to God. Farther that many persons wrought p. 409upon by the power of conviction from the Law of God, and enabled in some measure with common guifts and Graces, do goe forth in such a way to the performance of the command, of God, as to the substance and matter of them, (wherein also they are not Hypocriticall in the strict sence of the word but sincere) and so are called and counted righteous, comparatively so, in respect of those, who live in open rebellion against the Lord and his wayes: And such as these they say, as they are often times usefull in their Generations, and bring Glory to God by their profession, so (especially under the old legall dispensation of the Covenant) they were rewarded in a plentifull manner of God in this Life, in the enjoyment of the abundance of all things in peace and quietnesse. Of this sort of men, that is men upright and righteous in their dealings with men, and in the world, conscientious in their trust, yeilding professed subjection to the judgements and institutions of God, performing outwardly all known duties of Religious men, they say, that after they have made a profession of some good continuance, having never attained union with God in Christ, nor being built on the rock, many do fall into all manner of spirituall & sensuall abominations, exposing themselves to all the Judgements and Vengeance of God in this life, which also under the old Testament generally overtook them, God being (as here he pleades) righteous therein: In this description of the Righteous person here intended, there is no occasion in the least administred to Mr Goodwin to relieve himselfe against it, by that which in the close of this Section he borrows from D. Prideaux, viz. That if the Righteous man, should turne himselfe away from his counterfeit and Hypocriticall righteousnesse, he should rather live than dye: For they say not that this Righteousnesse is Hypocricall or counterfeit, but true and sincere in its kind; only the person himselfe is supposed, not to be partaker of the Righteousnesse of God in Christ, and a principle of life from him, which should alter his Obedience, render it spirituall and acceptable to God in the Sonne of his Love.

What more sayes Mr Goodwin unto this exposition of the words? With many scornefull expressions cast both upon it (as by himselfe stated and lay'd downe) and the Synod of Dort, he tells you it was rejected by the Synod. That some in the Synod looking on it perhaps under such sence and apprehension as Mr G. proposeth it in, did not see cause to close with it, may be true: Yet that it was rejected by the Synod, Mr Goodwin can by no meanes prove, whatever he is pleased to say, and to insult thereon, upon the judgements of very learned men, whom he hath no reason upon any account in the world, to despise: The labours of very many of them praising them in the gates of Syon, exceedingly above the cry and clamour of all Reproaches whatever mustered to their dishonour. But to let passe those poore contemptible wretches, let us see how this Master in our Israel, in his indignation deales with this silly shift, whereby poore men strive to avoid his fury. Saies he then.

And indeed the whole series and carriage of the Context from v.§. 14. 20. to the end of the Chapter, demonstratively evinceth, that by the Righteous man all along, is meant such a man, as was or is truly righteous, and who, had he persever'd in that way of Righteousnesse, wherein he sometimes walked, should have worne the Crowne of Righteousnesse, and received the reward of a Righteous man. As by the wicked man all along opposed to him, is meant not a person seemingly wicked, but truly and really so (as is acknowledged on all hands) so that the Antithesis or opposition between the righteous and the wicked, running▪ so visibly quite through the body of the Discourse, must needs be dissolved, if by the Righteous man should be meant, a Person seemingly righteous only; he that is Righteous in this sence being truly and really wicked.

Ans. The maine series and context of the Chapter, without the least endeavour, p. 410to give any light or illustration thereunto, by the scope, occasion, or dependance of the parts of it one upon another, does more than once stand Mr Goodwin instead, when nothing else presents it selfe to his reliefe. It is true the whole context of the Chapter, grants the persons spoken of, to be righteous in the performance of the duties mentioned in the Chapter, in opposition to the wicked man and his intentions, and wayes described therein, in proportion to the dispensation of the Covenant, whose Rule & principle is placed in the head of v. 20. which M. Goodwin directs us unto; viz. The soule that sinneth it shall dye; And as there is nothing in all this contrary to any thing in the Exposition by Mr Goodwin opposed, so there is not any thing more proved, nor once attempted to be here by M. Goodwin himselfe, than what is confessed therein.

It is acknowledged that the person spoken of, is truly and really righteous, with that kind of righteousnesse which is intended, and wherein if he continued, he was to receive the reward of righteousnesse, then under consideration; and yet, though such an one might be truly and really united unto Christ, yet there is nothing in the Text, nor Context, enforcing that such an one, and none else is intended here: and more in this case Mr Goodwin hath not to adde; nor doth he threaten us with any more than he hath delivered, as he did upon the consideration of the tenor of the words, and our enquiry whether they are of an hypotheticall or absolute nature and importance.

It is true he addes, that Calvin in his Exposition on the place, notwithstanding his warinesse to mannage it so, as that the Doctrine of Perseverance which he maintained, might suffer no dammage, (which perhaps M. G. was not so wary in expressing, contending so much as he does, to manifest, that he had thoughts lying another way) and therefore asserting the person here spoken of, to be a person seemingly righteous only, yet lets fall such things, as declared nothing to be wanting in this Righteous person, but Perseverance. But that Calvin grants in any expression of his, this person, or him concerned herein, to be in such an estate, as to want nothing but Perseverance, to render them everlastingly blessed, is notoriously false; neither does any thing in the expressions cited by M. Goodwin come from the body of his discourse, in the least look that way, as might easily be manifested, did I judge it meet in a Context of this nature, to trade in the Authorities of men; so that I cannot but wonder with what confidence, he is pleased to impose such a sence upon his words; all this while then, notwithstanding any thing our Author hath to say to the contrary, the Righteous Person here intended, may be only such an one, as was described in the entrance of this Consideration of his; and that it is not requisite from the Text, or Context, that he should be any other, is more evident than that it is to be contended against.

Sect. 7. He deales with another Exposition of the words, which hath no small countenance given unto it from the Scriptures, which for to prevaile himselfe upon an expression or two, by the by, he sets downe in the words of D. Prideaux Lect. 6. and they are these. There is (saith he) a double Righteousnesse, one, inherent, or of Workes, by which we are sanctified; another, imputed, or of Faith, whereby we are justified; A righteous man may turne aside from his own Righteousnesse: viz. from his Holinesse, and fall into very heinous sinnes: but it doth not follow from hence, that therefore he hath wholly shaken off from him [or out of him] the Righteousnesse of Christ. To this he adornes a threefold reply.

1. The Doctor here persents us with a piece of new Divinity, in making Sanctification and Justification, no more intimate friends, than that one can live without the company and presence of the other. Doubtlesse if a mans justification, p. 411may stay behind when his Holinesse is departed, that assertion of the Apostle will hardly stand; without Holinesse no man shall see the Lord. Heb. 12. 14. And if they that are Christs [i.e. who believe in Christ, and thereby are justified] have crucified the flesh with the affections and lusts (another assertion of the same Apostle) how their relation unto Christ should stand, and yet their Holinesse sinke and fall, I understand not. But I leave his friends to be his enemies in this.

Ans. How little advantage Mr Goodwin hath obtained by attempting a diversion from the Consideration of the matter insisted on; (which is all he doth in this Paragraph) will quickly appeare. From the Righteousnesse of Sanctification there is (or may be supposed) a twofold fall. First from the exercises of it, in all or any of the fruits thereof, according to the will of God. Secondly from the Habit and Principle of it, in respect of its roote and gronndworke in the soule; it is the former that the Doctor asserts. A man saith he, may fall away from the zealous practice of the dutyes of holinesse, and with, or under violence of Temptation (as to fruit-bearing) decay in close walking, untill the whole seeme really to dye, so as through the righteous judgment of God, to be exposed to calamityes, corrections and punishments in this Life, yea the great death it selfe, as it fell out in the case of Josiah, who fell by the sword in undertaking against the mind and will of God: but now for the worke and principles of Holinesse, none who have once received it, can ever cast it up, and he come wholly without, and between this, and the righteousnesse of justification, there is that strict connexion, that the one cannot, doth not consist without the other; if now Mr Goodwin understands not, how a Justifyed, Sanctifyed person, may decline from the wayes, and pretences of Holinesse for a season, so as to provoke the Lord to deale sharply, yea and sometimes terribly with him, take vengeance of his invention, and yet that person not loose his relation to Christ, nor his interest in the Love and favour of God, I shall not presume to instruct him in the knowledge thereof; but referre him to them who are better able so to do, wherein upon the account of his aptnesse to heare as well as teatch, I presume their undertakings will not be difficult. He adds.

2. He seemes by his word (penitus) wholly, thoroughly, or altogether, to be singular also in another straine of Divinity, and to teach magis and minus in Justification. For in saying that from a mans apostatizing from his owne righteousnesse, it doth not follow that therefore he hath wholly or altogether shaken off the imputed righteousnes of Christ, doth he not imply, that a man may shake off some part of the righteousnesse of Christ from him, and yet keepe another part of it upon him? Or else that by sinning, he may come to weare the entire garment, or clothing of it so loosely, that it will be ready to drop or fall off from him every hour? And consequently that the righteousnesse of Christ sits faster, and closer upon some than upon others; yea upon the same person at one time than another.

Ans. That this is a second attempt, for to lead the Reader off from the consideration of the businesse in hand, and to prepare him by a diversion, to an acceptatiō of what he afterwards tenders, in way of reply, that he may not perceive how insufficient, it is for the purpose, by an immediate comparing of it, with the answer it selfe, is evident. Truly when in my younger dayes, I was wont to heare that Doctor in his Lectures, and other exercises, I did not think then I should have afterwards found him called in question for want of skill to expresse himselfe, and the sence of his minde in Latine, he having a readinesse and dexterity in that Language equall to any that ever I knew, neither yet am I convinced that his word penitus, upon which Mr Goodwin criticiseth, (being commonly as might by innumerable instances be made good) used to encrease and make emphaticall the import of the word wherewith it p. 412is associated) will evince any such meaning in his expression, as is there intended by Mr Goodwin. Justification is, and it was so taught by the Doctor to be (Lect. de Just.) in respect of all persons that are partakers of it equall: and equall to every person so partaking of it, at all times; though in regard of sence, and perception, and the peace and comfort, wherewith (when perceived, and felt) it is attended, it is no lesse subject to encreases and wanings than Sanctification it selfe. So that this also might be attended by the Doctor without the least straine of new Divinity, that Justifyed and Sanctifyed persons, though they might so decline from the course of close walking with God, as for a season to be like a tree in Winter, whose substance is in his roots, his leaves and fruite falling off ceasing to bring forth the fruits of Holinesse, in such degrees as formerly, and so loose their sence of acceptation with God, through Christ, and the peace, with consolation, and joy wherewith it is attended, yet they could not, nor should not, wholly be cast out of the favour of God; the nature and essence of their Justification being abiding; and what singular straine of Divinity there is, in the tendency of such a discourse I know not. Besides that teaching of magis and minus in Justification should be any singular thing in Mr Goodwin, I do not well understand; for if the matter of our Righteousnesse, or that upon the imputation whereof unto us, we are Justifyed, may have its degrees, and receive magis and minus, as certainely our Faith, may and doth; why our Justification may not do so too, I see no Reason. But he comes at length to the matter and addeth.

3. Lastly, were it granted unto the Doctor, that from a mans turning aside from his own Holinesse, it doth not follow, that therefore he hath wholly divested himselfe of the Righteousnesse of Christ imputed; yet from Gods determination, or pronouncing a man to be in an estate of condemnation, & of death, it followes roundly, that therefore he is divested of the Righteousnesse of Christ imputed (if ever he were invested with it before) because no man with that Righteousnesse upon him, can be in such an estate. Now we have upon severall grounds proved, that the Righteous man under that Apostacy, wherein Ezechiel describes and presents him, is pronounced by God, a child, not of a temporall, but eternall death and condemnation, This indeed the Doctor denyes, but gives no reason of his denyall, for which I blame him not. Only I must crave leave to say, that the Chair weigheth not so much, as one good Argument, with me; much lesse, as many. So that all this while, he that spake, and still speakes unto the world, by Ezekiel, is no friend to that Doctrine, which denyeth a possibility of a righteous mans declining even unto death.

Ans. If this be all that Mr Goodwin hath to say, for the removall of this Answer, that cuts the throat of his Argument, if it be not removed, he hath little Reason for the confidence wherewith he closeth it, concerning Gods speaking in this place of Ezechiel, against that Doctrine which in innumerable places of his Word he hath taught us, as a Doctrine enwrapping no small portion of that Grace, which in a Covenant of Mercy he dispenseth to his Chosen, Redeemed, Justifyed, Sanctifyed ones: neither is here any need to adde, the weight of the Chair (wherein yet that person spoke of, behaved himselfe worthily in his Generation, and was in his Exercises herein, by no meanes by Mr Goodwin to be despised) be laid upon the Reasonings of the Doctor in this case, they proving singly of themselves, too heavy for Mr Goodwin to beare. In briefe that the substance of the reply in hand, is meerely a begging of the thing in Question, any one that hath but halfe an eye in the businesse of this nature, may easily discerne; that it is supposed that a man truly Righteous, and Justifyed in the bloud of Christ, may so fall away, as to be pronounced of God to be in a state of damnation, and so fallen really from his former condition (Rom. 8. 1.) is the thing that Mr Goodwin hath to prove; Now saith he, p. 413this must needes be so, because God here upon such a supposall, pronounceth such a man to be in the estate of condemnation, what this is with other men, I know not; but to me, it is no proofe at all; nor should I believe that to be the sence of the place, though in variety of expressions he should significantly affirme it a thousand times; the Reader also is misinformed that the Doctor attempts not any proof, that by death, eternall death is not in this place intended he that shall consult the plaee will finde himselfe abused; but we must speake more of this anon.

And this is all our Authour offers as to the persons spoken of in the place of Scripture under consideration, wherein though he hath taken some paines to little or no purpose, to take off the exposition of the words, & the description of the person given by others, yet he hath not attempted to give so much as one Argument, to confirme the sence he would impose on us, concerning the condition of the person spoken of; And I must crave leave to say, that naked assertions be they never so many, in the Chaire or out, weigh not so much with me, as one good Argument, much lesse as many.

There is nothing remaines to consideration,§. 17. but only the Comminatory part of the words, or the expression of the punishment allotted of God, to such as walke in the wayes of Apostasy here expressed, in his trespasse that he hath trespassed, and in his sinne that he hath sinned, in them shall he dye; that is, He shall be dealt withall, as many of their Nation were in the Land of Israel; my judgements shall overtake him; it shall not advantage him, that either he had Godly Parents that have walked with mee, or that he himselfe, had so behaved himselfe in a way of Righteousnesse, as before described, if he turne to the profanenesse and abominations, which are laid downe as the waies of wicked men, or into any paths like them, he shall even dye, or be punished for his sinnes, according to the tenour of the truth, laid downe in the entrance of the Chapter, and repeated againe v. 20. the soule that sinneth it shall dye. But now whereas it might be replied, that such an one, notwithstanding his degeneracy, might yet perhaps recover himselfe, to his former way of walking, obedience, and righteousnesse in conversation; And is there then no hope, nor helpe for him, but having once so Apostatised, he must suffer for it? To prevent any such misprision of the mind of God, there is added the termes of his duration in that state of Apostasy, that is even unto death; if he commiteth iniquity, and dyeth in it, that is, repents not of it, before his death, the judgements of God shall find him out, as was before expressed. If by his Repentance, he prevent not his calamities, he shall end his sinning in destruction; in which expressions of the persons continuance in his Apostatised condition, and of the judgements of God falling on him on that account, there is not the least appearance of any Tautology, or incongruity in the sence; the same word is used to expresse diverse concernements of it; which is no Tautology though the same word be used, yet the same thing is not intended, Tautology reflects on things not words, otherwise there must be a Tautology where ever there is an foreign, as John 1. 4. %to commit iniquity, and to dye therein, is no more but to continue in his iniquity impenitently untill death; now to say that a man was put to death for his fault, because he committed it, and continued impenitent in it, even unto the death, which he was adjudged to, and which was inflicted on him for his fault, is an incoherent expression, it seems will puzle, as great a master of Language as M.G. to make good.

M.G. endeavours to make the punishment threatned in the words (he shall dye for his iniquity) precisely and exclusively to signify eternall death (which the former interpretation doth not exclude) which he is no way able to make good. what he offers Sect. 3. concerning the incongruity of the sence, and p. 414tautology of the expression of it, be not so understood, hath been already removed: the comparison ensuing instituted between these words, and those of 1 Cor. 9. 10. Should have been enforced with some consideration of the coincidence of the scope of either place, with the expressions used in them and though Repentance (which is also added) will not deliver them from temporall or naturall death, yet it will and may as did Ahab in part, from having that death inflicted, in the way of an extraordinary Judgement.

Sect. 4. Mr Goodwin offers sundry things, all of the same importance and tendency, all animated by the same fallacyes or mistakes, to make good the sence he insists on, exclusively to all others, of these words, he shall dye, and he tells you, that, If the Righteousnesse such men have done, shall come into no account, that it shall not profit him as to his temporall deliverance, then it is impossible it should profit him as to his eternall Salvation. But first, according to our interpretation of the words, there is no necessity incumbent on us, to affirme that the persons mentioned, shall obtaine Salvation, though we say that eternall death, is not precisely threatned in the words; but yet that a man may not by the just hand of God be punished with temporall death for his faults and iniquityes, (as Josiah fell by the sword,) and yet have his righteousnesse reckoned to him as to his great recompence of reward, is a strain of doctrine that Mr Goodwin will scarce abide by. I dare not say that all who dyed in the wildernesse of the Children of Israel, went to Hell, and came short of eternall Life; and yet they all fell there because of their iniquityes. But he adds.

Sect. 4. Againe that which God here threatneth against that double, or twofold iniquity of back-sliding, is opposed to that life, which is Promised to Repentance, and Perseuerance in their well-doing: But this Life is confessed by all to be eternall Life, therefore the death opposite to it, must needs be Eternall, or the second death. When the Apostle saith the wages of sinne is death, but the guift of God is eternall Life through Christ Jesus our Lord. Rom. 6. 23. Is it not evident from the antithesis, or opposition in the tendency, between the death and life mentioned in it that by that death, which he affirmes to be the wages of sinne, is meant eternall death, how else will the opposition stand?

Ans. It is true the Life and Death here mentioned, the one promised v. 9. the other threatned in those insisted on, are opposed, and of what nature, and kind the one is, of the same is the other to be esteemed. It is also confessed, that the Life Promised in the Covenant of Mercy to Repentance, is eternall Life, and the wages of sinne mentioned in the Law, is Death eternall; but that therefore, that must be the sence of the words when they are made use of, in answer to an Objection expressed in a proverb concerning the Land of Israel, and when it was temporall death that was complained of afore in the proverb, the Fathers have eaten sower graps, and the childrens teeth are set on edge, (they did not complaine that they were damned for their Fathers sinnes) that Mr Goodwin doth not attempt to prove; and I do not blame him for his silence therein. He sayes yet againe.

When God in the Scriptures threatens impenitent persons with death for their sinnes, doubtlesse he intends and meanes, eternall death, or that Death which is the wages of sinne. Otherwise we have no sufficient ground to believe or thinke, that men dying in their sinnes without Repentance, shall suffer the vengeance of eternall fire, not only a temporall or naturall death; which those who are righteous and truly eminent themseves suffer as well as they; therefore to say that God threatens impenitent Apostates (in the place in hand) with a temparall Death only, when as elsewhere he threatens impenitency, under the lightest guilt of all, with eternall death, is (in effect) to represent him as vehement and fore in his diswasives p. 415from ordinary and lesser sinnes; as indifferent and remisse in disswading from sins of the greatest provocation.

Ans. The summe of this Reason is, if the death there threatned to those men of our present contest, be not death eternall, we have no sufficient ground to believe, that God will inflict any death on impenitent Apostates, but only that which is temporall or naturall, which others dye as well as they, and why so I beseech you; is there no other place of Scripture, whence it may be evinced, that eternall death is the wages of sinne? or is every place thereof where death is threatned to sinne, so circumstantiated as this place is? Is the threatning every where given out upon the like occasion, and to be accommodated to the like state of things? These Discourses are exceeding loose, sophisticall, and inconclusive neither is a violent death counted naturall, though it be the dissolution of nature.

Neither is there any thing more added by Mr Goodwin in all his considerations of the words of this passage of the Scriptures, than what we have insisted on: that he nextly mentioneth (that if God here threatneth impenitent siners only with temporall death, then why should the most profligate sinners feare any other punishment?) is of more energie, for the confirmation and building up the sence which he imposeth on the words, than that which went before, they with whom he hath to do, will tell him that he doth all along most vainly assume, and beg the thing in question, viz. That the persons intimated, are absolutely impenitent sinners; and not so under some considerations only; that is, that do never recover themselves from their degeneracy from close walking with God; nor do the words indeed necessarily import any thing else; and for impenitent sinners in generall (not those who are only so termed) there are testimonyes sufficient in the Scriptures concerning Gods righteous judgment, in their eternall condemnation.

And this is the first testimony produced by Mr G. for the proofe of the Saints Apostacy, §. 18.a witnesse which of all others, he doth most rely upon, and which he bringeth in, with the greatest acclamation of successe, (before the triall) imaginable. That when he hath brought him forth, he giues us no account in the least, whence he comes, what is his businesse, or what he aimes to confirme, nor can make good his speaking one word on his behalfe. Indeed as the matter is handled, I some thing question, whether lightly a weaker Argument hath been learned on, in a case of so great importance, than that which from these words is drawn for the Apostacy of the Saints; for as we have not the least attempt made, to give us an account of the context, scope, and intendment of the place, (by which yet the expressions, in the verses insisted on, must be regulated) no more can any one expression in it, be made good, to be of that sence, and signification, which yet alone will, or can yeild the least advantage to the cause, for whose protection it is so earnestly called upon; Now the leaders and Captaines of the forces Mr Goodwin hath mustered in this 12. Chapter, being thus discharged, the residue, or the followers thereof, will easily be prevailed with, to returne every one to his owne place in peace.

The next place of Scripture produced to consideration,§. 19. Mr Goodwin ushers in (Sect. 11.) with a description of the Adversaries with whom in this Context, he hath to doe, and sets them off to publique view, with the desireable qualifications, of ignorance, prejudice, and partiality, having it seems, neither ingenuity enough candidly, and fairely themselves to search into, and to weigh the Scriptures, wherein the case in question is clearely determined; nor skill enough to understand and receive them, when so dexterously opened to their hand by M. G. What they are, the Lord knoweth, will judge, determine, and p. 416in the appointed time declare: and it may be the day, that shall manifest all things, will vindicate them from those reproaches; in the meane time, such expressions as these, ly in the middle, between all parties at variance, exposed to the use of any that is pleased to take them up: the place insisted on in the sequell of this Preface, is the Parable of our Saviour Mat. 18. 32, 33. the whole extent of the Parable is from v. 20. to the end of the Chapter: Hence M. G. thus inferreth Sect: 11.

Evident it is from our Saviours rendition or application of the Parable (so likewise shall my heavenly Father doe also unto you, if &c.) (speaking unto his Disciples, v. 1. and to Peter more particularly v. 21.) that Persons truly regenerate, and justified before God (for such were they, to whom in speciall manner he addresseth the Parable, and the application of it, and indeed the whole carriage of the Parable sheweth, that it was calculated, and formed only for such) may through high misdemeanours in sinning, as (for example) by unmercifulnesse, cruelty, oppression, &c. turne themselves out of the justifying Grace and Favour of God, quench the spirit of Regeneration, and come to have their portions with Hypocrites and Vnbelievers.

Ans. This is not the only occasion whereupon we have to deale with this Parable: The Socinians wrest it also with violence, to disprove the satisfaction of Christ, from the mention that is made in it, of the free forgivenesse of sins, and the Lords injoyning others to doe what he did; they doubtlesse being to forgive without satisfaction given or made, as to any crimes committed against them. M. Goodwin with much lesse probability, of drawing nigh to the intendment of our Saviour in this place, makes use of it, or rather abuses it, to countenance his Doctrine of the Apostasy of the Saints: To both I say, Parables have their bounds and limits, their lines and proportions, scope and peculiar intendment, beyond which they prove nothing at all: to wring the nose of a Parable or similitude, to force it to an universall compliance, will bring forth bloud. There is nothing so sottish, or foolish, or contradictious in, and to it selfe, as may not be countenanced, from teaching Parables to be instructive, and proving, in every parcell or expression that attends them. The intendment of the Parable here used, that wherein from the proportion, and answerablenesse of the comparats it argueth, is neither that God forgives without satisfaction to his justice, being the judge of all the World, nor that Believers may fall away by sinnes of unmercifulnesse and oppression, and so perish everlastingly, but that men upon the account of mercy, and forgivenesse received from God in Christ, ought to extend mercy, and kindnesse to their Brethren, God threatning, and revenging unmercifulnesse and oppression, in, and on whomsoever it is found; whether it be Ignorance in us, or what it be, the Lord knowes, and will judge: but we are not able to stretch the lines of this Parable one step towards what M. Goodwin would lengthen them unto; that no persons whatever, must or ought to expect, the grace, and pardoning mercy of God to them, who have no bowells of compassion towards their brethren, is clearly taught; in making the rest of the circumstances of the Parable argumentative, we cannot joyne with our Adversary, he himselfe in his so doing, working meerly for his own ends.

2. Finding his Exposition of this Parable,§. 20. liable and obnoxious to an exception, in that it renders God changeable in his dealings with men, and a knot to be cast on his Doctrine, which he is not able to untie, he ventures boldly to cut it in pieces, by affirming that indeed God loves no man at all, with any love, but the approbation of the qualifications that are in him, and that he cannot be said to change in reference of that, which is not in him at all: This he sets out, and illustrates variously with the dealings of men, and the Laws p. 417that are made amongst them, rewarding what is good, and punishing what is evill, &c. words fully fitted in his apprehension, to the clearing of God, from any shadow of alteration in that course of proceeding, which to him he ascribes, and tells you the roote of the mistake concerning the Love of God towards any mans person, lyes in that Capitall errour, of personall Election, or a purpose of God to give Grace, and Glory to any one in Christ: foreign. That M. Goodwin doth at all understand the love of God, if his apprehension of it be uniforme to what he expresseth here in disputation, I must question. An eternall, unchangeable love of God, to some, in Christ, is not now my taske to demonstrate: it may through the patience, and goodnesse of God, find a place in my weake endeavours for the Lord, ere long: When it will be a matter of delight, to consider the Scriptures, and Testimonies of Antiquity, that M.G. will produce for the eversion of such a personall election; for the present I shall only take notice of the face of his judgement in the thing, which (Sec. 13.) he here delivers: All the Love which God bears to men, or to any person of man, is either in respect of their nature, and as they are men, in respect of which he beares a generall or common love to them, or in respect of their qualification as they are good men, in one degree or other, in respect whereof he bears a more speciall love to them: What that common love is, in M. Goodwins doctrine, which God bears to all men, as men, we know full well: He also himselfe is not unacquainted how often it hath been demonstrated to be a vaine and foolish figment (in the sence by him and his associates obtruded on us) derogatory to all the glorious Properties of the nature of God, and inconsistent with any thing, that of himselfe he hath revealed. The Demonstration and farther eviction whereof, waits its season, which I hope draweth on. The speciall love which he bears persons in respect of their qualifications, is only his Approbation of those qualifications, where ever they are, and in whomsoever: That these qualifications are Faith, Love, Repentance, Gospell obedience, &c. Is not called into question: I would faine know of M. Goodwin on what account and consideration, some men and not all, are translated from the condition of being objects of Gods common love, to become objects of his peculiar love; or from whence spring these qualifications, which are the procurement of it; whether they are from any love of God to them, in whom they are? If not, on what account do men come to have Faith, Love, Obedience, &c. If they are from any Love of God, whether it be from the common Love of God to man, as men? and if so, why are not all men endowed with those qualifications? If from his peculiar Love, how come they to be the effects and causes of the same thing? Or whether indeed this assertion be not destructive to the whole Covenant of Grace, and the effectuall dispensations of it in the bloud of Christ? And to his second Testimony I shall adde no more.

The third place insisted on, is that of the Apostle 1 Cor. 9. 27. Hence he thus argueth.§. 21.

If Paul, after his conversion unto Christ, was in a possibility of being, or becoming a Reprobate, or cast away, then may true Believers fall away both totally and finally (for finally ever includes totally) But the Antecedent is true: Paul after his conversion, was in the possibility mentioned: ergo, the Major Proposition (I presume) will passe without controle.

Ans. That Mr Goodwin is not able to make good eitheir of the Propositions in this syllogisme, will evidently appeare in the conclusion of our examination, of what he drawes forth, new and old to that purpose; of the Major he gives you only this account: It will passe I presume with out controulc: but by his favour, unlesse cleared from ambiguity of expressions and fallacy, it is not like p. 418to obtaine so faire a passage, as is presumed, and fancyed.

Though the terme of possibility in the supposition, and, may be, in the inference, seeme to be equipollent, yet to render them of the same significancy, as to the Argument in hand, they must both be used in the same respect, but if a possibility of being a reprobate, (that is, one rejected of God, by a metonymy of the effect,) be ascribed to Paul in respect of himselfe, and the infirmity of his owne will as to abiding with God, in which case alone there is any appearance of truth in the Assumption of this supposition, and the terme of may be, in respect of Believers falling totally & finally away, respects the event, & purpose, decrees or Promise of God, concerning it, (in which sence alone, it is any step to the purpose, in hand) I deny the inference, and thereby at the very entrance, give checke, and controule to Mr Goodwin's procedure: That which is possible to come to passe, that terme possible, affecting the end, or comming to passe, must be every way, and in all respects possible: this is the intendment of the inference: That which is possible in respect of some certaine causes, or principles, (the termes of possibility affecting the thing it selfe, whereof it is spoken in its next causes) may be impossible on another account; & in this sence only is there any colour of truth contained in the supposition; so that the Major Proposition of this Syllogisme, is laid up and secured for doing any farther service in this case.

The Minor is, §. 22.But Paul after his conversion was in a possibility of becoming a Reprobate or cast-away.

Ans. He was not in respect of the event, upon the account of the purpose and promises of God of him, and to him made in Christ; though any such possibility may be affirmed of him, in respect of himselfe, and his own will, not confirmed in Grace, unto an impossibility of swerving: Now this Proposition he thus farther attempts syllogistically to confirme.

That which Paul was very sollicitous & industrious to prevent, he was in a possibility of suffering or being made. But Paul was very sollicitous and industrious to prevent his being made a cast-way, as the Scripture in hand plainely avoucheth; he kept under his body and brought it in subjection, in order to prevent his becoming a cast-away: Ergo, He was in danger or possibility of being made a cast-away. The reason of the consequence in the Major Proposition, is, because no man of understanding will be sollicitous to prevent or hinder the coming to passe of such a thing, the comming to passe whereof, he knowes to be impossible.

Ans. Once more, The major is questioned: Paul might and ought to labour in the use of meanes, for the preventing of that, which in respect of himselfe he might possibly run into, God having appointed those meanes to be used for the prevention of the end feared, and avoided; although in respect of some other preventing cause, it was impossible he should so do: He who complained that in him, that is in his flesh dwelleth no good, that he had a law in his members leading him captive to the Law of sinne, and sinne working in him all manner of concupisence, for whose prevention from running out into a course of sinning, God hath appointed meanes to be used, might use those meanes for that end, notwithstanding that God had immutably Purposed, and Faithfully Promised, that in the use of those meanes, he should attaine the end aymed at; And the Reason Mr Goodwin gives for the confirmation of the consequence is no other, but that which we have so often exploded, viz. That a man need not, ought not to use meanes for attaining of any end, though appointed and instituted of God for that end, and purpose; if so be the end for which they are ordained, shall certainely and infallibly be compassed, and accomplished by them. Our Saviour Christ, thought meet to use the ordinary wayes for the preservation of his life, notwithstanding the Promise of p. 419keeping him by the Angels: and Hezechiah neglected not the meanes of Life, notwithstanding the infallible promise of Living so long, which he had received: Paul was carefull in the use of meanes, to prevent that which inhimselfe, it was possible for him to runne into, though he had or might have assurance, that through the faithfulnesse and power of God, in the use of those meanes, (as an antecedent of the consequent, though not the conditions of the event) he should be preserved certainely and infallibly from what he was so in himselfe apt unto. So that whatever be the peculiar intendment of the Apostle in this place, taking the terme foreign in the largest sence possible, and in a significancy of the greatest compasse, yet nothing will regularly be inferred thence, to the least prejudice of the Doctrine I have undertaken to maintaine.

And this may suffice as to the utmost of what Mr Goodwins Argument from this place doth reach unto.§. 23. There is another, and that a more proper sence of the place, and accommodated to the context and scope of the Apostle wherewith the Doctrine indeavoured to be confirmed from hence, hath not the least pretence of communication. And this ariseth (as was before manifested) from the scope of the place, with the proper native signification of the word foreign, here translated a cast-away.

The businesse that the Apostle hath in hand, from v. 15. of the chapter, and which he presses to the end, is a relation of his own principles, wayes, and deportment in the great worke of the preaching of the Gospell to him committed; in the last words of the chapter he acquaints us with one especiall ayme he had in the carrying on of that worke, through the whole course of his employment therein. And is his such care, and endeavour after personall mortification, holinesse, and selfe-denyall, that he might no way be lifted up, nor entangled with the revelations made to him; therein providing in the midst of the great certainety, and assurance which he had (v. 26.) that he might approve himselfe a workeman not needing to be ashamed, as not only preaching to others for their good, but himselfe also accepted of God, in the discharge of that employment, as one that had dealt uprightly, and faithfully therein. v. 17. he acquaints us with what is the state and condition of them that preach the Gospell, their worke may go on, and yet themselves not be approved in the worke: this he laboured to prevent, walking uprightly, faithfully, sincerely, zelously, humbly in the discharge of his duty: foreign saith he foreign, least having preached to others he should not himselfe be approved and accepted in that worke, and so loose the reward mentioned (v. 17.) peculiar to them, who walke in the discharge of their duty with a right foote, according to the mind of God. The whole context, designe, and scope of the Apostle, with the native signification of the word foreign, leading us evidently and directly to this interpretation, it is sufficiently cleare, that Mr Goodwin is llke to finde little shelter for his Apostasy, in this Assertion of the Apostle. And besides, whatever be the importance of the word, the Apostle mentions not any thing but his conscientious diligent use of the meanes, for the attaining of an end, which end yet may fully be promised of God to be so brought about, and accomplished.

Mr Goodwin tells us indeed,§. 24. that the word foreign is in the writings of the Apostle, constantly translated Reprobate, as Rom. 1. 28. 2 Cor. 13. 5, 6, 7. 2 Tim. 3. 8. Tit. 1. 16. %or is expressed by a word equivalent, as Heb. 6. 8. how rightly this is done, in his judgement he tells us not: that it is so done, serves his turne; & he hath no cause farther to trouble himselfe about it: The truth is, in most of the places intimated, the word is so restrained, either from the causes of the thing expressed, as Rom. 1. 28. or the condition of the persons of p. 420whom it is affirmed, with some adjunct in the use of it, as 2 Tim. 3. 8. %Tit. 1. 16. that it necessarily imports a disallowance or Rejection of God, as to the whole state and condition wherein they are, of whom it is asserted, joyned with a profligate disposition to farther abominations in themselves; that in any place it imports, what Mr Goodwin would wrest it here unto, a man finally rejected of God, what ever may be the thought of others, he will not assert; and what ever the translation be, I would know of him, whether in any place, where the word is used, he doth indeed understand it in any other sence, than that which here he opposes; only with this difference, that in other places it regards the generall condition and state of them, concerning whom it is affirmed, here only the condition of a man, restrained to the particular case of labouring in the Ministry, which is under consideration 2 Cor. 13. 5, 6, 7. the word cannot be extended any farther, than to signify a condition of men, when they are not accepted nor approved; which is the sence of the word contended for; nor yet Heb. 6. 8. though it be attended with those severall qualifications of nigh unto cursing &c. The Apostle ascending by degrees in the description of the state of the unfruitfull barren land, saies first it is foreign, or disallowed by the Husbandman, as that which he hath spent his cost and labour about in vaine; so that not only the originall first signification of the word, (as is known,) stands for the sence contended for, but it is also evidently restrained to that sence by the context, designe and scope of the place, with the intendment of the Apostle therein, the word being the same that in all other places of the writings of the same Apostle, unlesse where it is measured, as to its extent and compasse, by some adjoyned expression, which is interpretative of it, as to the particular place, being still of the same signification.

Mr Goodwins ensuing discourse, is concerning the judgement of Expositors upon the place, particularly naming Chrysostome, Calvin, Musculus, Deodate, the English Annotators, of whom notwithstanding, not any one doe appeare for him, so unhappy is he in his quotations, though sundry of good note, (and amongst them Piscator himselfe) doe interpret the word in the sence by him contended for; knowing full well, that it may be allowed in its utmost significancy, without the least prejudice to the Doctrine of the Saints Perseverance, as hath been manifested: of these mentioned by M. Goodwin, there is not any one, from first to last, but restrained the word to the reproachablenesse or inreproachablenesse of the Apostle, in the discharge of the worke of the Ministry, the sence of it, which we also insist upon, to spend time and labour in searching the expressions of particular men, weighing and considering the coherence, designe, and circumstances of their writings, is besides my intention; the judgement of what hath been affirmed, is left to the intelligent Reader, who supposeth it of his concernment, to inquire particularly into it.

§. 25.What is added of the Scope of the place Sect. 15. pag. 280. alone requires any farther consideration, this he then thus proposeth.

5. The scope of the place from verse 23. evinceth the legitimacy of such a sence in both, above all contradiction; for the Apostle, having asserted this for the reason, motive, and end, why he had made himselfe a servant to all men, in bearing with all mens weaknesses and humors in the course of his Ministry, viz. that he might be partaker of the Gospell (i.e. of the saving benefit or blessing of the Gospell) with them, v. 23. and againe, that what he did, he did to obtaine an incorruptible Crowne, v. 25. plainly sheweth, that that which he sought to prevent, by running and fighting at such an high rate as he did, was not the blame and disparagement of some such misbehaviour, under which notwithstanding he might retaine the saving love of God, but the losse of his part and portion in the Gospell, and of that p. 421incorruptible Crowne which he sought by that severe hand, which he still held over himselfe, to obtaine.

Ans. The scope of the place was before manifested, in answer to its dependance on the whole discourse foregoing, from v. 15. where the Apostle enters upon the relation of his deportment, in the worke and service of the Gospell, with a particular eye to his carriage therein, as to his use, or forbearance of the allowance of temporall things, from them to whom he Preached, which was due to him, by all right, whereby any claime in any kind whatever, may be pursued, together with the expresse institution of the Lord Jesus Christ, by him before laid downe. In this course he behaved himselfe with wisdome, zeale and diligence, having many glorious aimes in his eye, as also being full of a sence of the duty incumbent on him (v. 6.) to whose performance he was constrained by the Law of Jesus Christ, as he also here expresses. Among other things that provoked him to, and supported him in his hard labour and travaile, was, the Love he bare to the Gospell, and that he might have with others fellowship in the propagation and declaration of the glorious message thereof. This is his intendment v. 23. foreign &c. For the Gospells sake, or the love he bare to it, he desired with others to be partaker of it; that is, of the excellent worke of preaching of it; for of the benefit of the Gospell he might have bin partaker with other Believers, though he had never bin set a part to its promulgation. In his whole Discourse he still speaks accommodately to his businesse in hand; for the describing of his worke of Apostleship, in preaching the glorious Gospell of Jesus Christ; and as to the end of this worke, he acquaints us that there was proposed before him the incorruptible Crown of his Masters approbation, (upon his lawfull running and striving in the way of the ministry, whereto he was called) the peculiar Glory of them, whom he is pleased to imploy in this service; and though the cause of his fighting at that rate, as he did, was not wholly the feare of non approbation in that worke, a necessity of duty being incumbent on him, which he was to discharge, yet he that knowes how to value the crowne of approbation from Christ, the holy Angels and the Church, of having Faithfully discharged the office of a Steward in dispensing the things of God, will think it sufficiently effectuall to stirre up any one to the utmost expence of Love, paines and diligence that he may not come short of it; And of Mr Goodwins proofe this is the issue.

His next is from Heb. 6. 4, 5, 6, 7. with Chap. 10. 26, 27. which he brings in attended with the ensuing Discourse,§. 26. Sect. 18.

The next passage we shall insist npon to evince the possibility of a finall defection in the Saints, openeth it selfe in these words. For it is impossible for those who were once enlightned, and have tasted of the Heavenly guift, and were made partakers of the Holy Ghost, and have tasted of the good Word of God, and the powers of the world to come, if they shall fall away, to renew them againe nnto repentance, seeing they crucify to themselves the sonne of God afresh, and put him to an open shame. For the earth, which drinketh in the raine, that cometh oft upon it, and bringeth forth herbes meet for them by whom it is dressed, receiveth blessing from God. But that which beareth thornes and briers, is rejected and is nigh unto cursing, whose end is to be burned. Answerable hereunto is another in the same Epistle. For if wee sin wilfully after we have received the knowledge of the truth, there remaineth no more Sacrifice for sinnes, but a certaine fearefull looking for of Judgement and fiery indignation, which shall devour the Adversaryes. He that despised Moses Law dyed without mercy under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath troden under foot the Son of God, and hath counted the Bloud of the Covenant where with he was Sanctifyed an unholy thing, and hath done despight unto the Spirit of Grace. Evident p. 422it is, that in these two passages the Holy Ghost, after a serious manner, & with a very pathetique & moving straine of Speech, and discourse (scarce the like to be found in all the Scriptures) admonisheth those who are at present true Believers, to take heed of relapsing into the wayes of their former ignorance & impiety. This caveat or admonition he presseth by an argument of this import; that in case they shall thus relapse, there will be very little or no hope at all, of their recovery or returne to the Estate of Faith and Grace, wherein now they stand. Before the faces of such sayings and passages as these, rightly understood, and duely considered, there is no standing for that Doctrine, which denies a possibility, either of a totall, or finall defection of the Saints. But this light also is darkened in the Heavens, by the interposition of the vailes of these two exceptions. 1. That the Apostle in the said passages affirmes nothing positively, concerning the falling away of those he speakes of, but only conditionally and upon supposition. 2. That he doth not speake of true and sound Believers, but of Hypocrites, and such who had Faith only in shew, not in substance. The former of these exceptions hath been already nonsuited, and that by some of the ablest Patrons themselves of the cause of Perseverance; where we were taught from a pen of that Learning, that such conditionall sayings, upon which Admonitions, Promises, or Threatnings are built, doe at least suppose something impossible, however by vertue of their Tenor and forme, they suppose nothing in being. But

2. As to the places in hand, there is not any Hypotheticall signe, or conditionall Particle to be found in either of them, as they come from the Holy Ghost, and are carried in the Originall. Those two, Iffs, appearing in the English Translation, the one in the former place, the other in the latter, shew (it may be) the Translators inclination to the cause, but not their faithfulnesse in their engagement; an infirmi…y whereunto they were very subject, as we shall have occasion to take notice of the second time ere long, in another instance of the like partiality. But the Tenor of both the passages in hand, is so ordered by the Apostle, that he plainly declares, how great and fearfull the danger is, or will be, when Believers doe, or shall, fall away, not if, or in case, they shall fall away.

Ans. Of the two Answers, which, as himselfe signifyeth, are usually given to the objections from these places of Scripture, that Mr Goodwin doth not fairely acquit his hands of either, will quickly appeare.

1. To the first, that the forme of speech used by the Apostle in both places is conditionall, whence there is no arguing to the event, without begging the thing in question, or supposall, that the condition in all respects may be fulfilled, where it requires only to the cōstitution of it as a condition in the place of arguing, wherein it is used, that it be possible in some only, he opposeth.

That some of them, who have wrote for the Doctrine of the Saints Perseverance, have disclaimed the use of it, as to its application to the place in Ezechiel formerly considered; but yet leaving them to the liberty of their judgment, who are so minded, that the reason given by them, and here againe repeated by Mr Goodwin, doth not in the least enforce any to let go this Answer to the objection proposed, that shall be pleased to insist upon it, hath been manifested.

To this Mr Goodwin farther addes that weighty Observation that the word If, is not in the Originall, and thence takes occasion to fall foule upon the Translators, as having corrupted the passages out of favour to the Doctrine contended for. I wish they had never worse mistaken, nor shewed more partiality in any other place; For first, will Mr Goodwin deny that a proposition cannot be Hypotheticall, nor an expression conditionall, unlesse the word if, be expressed; were it worth the labour, instances might abundantly be given him in that language, whereof we speake, to the contrary. He that shall say to him p. 423as he is journying, going the right hand way you will meet with theeves, may be doubtles said to speake conditionally, no lesse than he that should expresly tell him, If you go the way on the right hand you shall meet with theeves. Secondly, what cleare sence & significancy can be given the words, without the supplement of the conditionall conjunction, or some other terme equipollent thereunto, Mr Goodwin hath not declared. For it is impossible for those who were once enlightned &c. And they falling away: as the words (verbum de verbo) lye in the text, is scarce in english a congruous or significant expression: Yea, foreign in the Syntaxe and coherence wherein it lyes, is most properly and directly rendered, if they fall away. As is also the force of the expression, Chap. 10. 26. Yea thirdly the connexion of the Translation mentioned by Mr Goodwin, doth not in the least relieve him, as to the delivery of the words from a sence, Hypotheticall. When they fall away; (though, his when, be no more in the text, than the Translators if) doth either include a supposition, that they shall and must fall away certainely, and so requiers the event of the thing whereof it is spoken, or it is expressive only of the condition, wheron the event is suspended; if it be taken in the first sence, all Believers must fall away, if in the latter none may, notwithstanding any thing in this Text, (so learnedly restored to its true significancy) the words only pointing at the connexion, that is between Apostacy and punishment. Notwithstanding then any thing here offered to the contrarary, those who affirme that nothing can certainely be concluded from these places for the Apostacy of any, be they who they will that are intended in them, because they are conditionall Assertions, manifesting only the connexion between the sin and punishment expressed, need not be ashamed of, nor recoyle from their Affirmation in the least.

For mine owne part,§. 27. I confesse, I do not in any measure think it needfull to insist upon the conditionalls of these assertions of the Holy Ghost, as to the removall of any, or all the oppositions that from them of old, or of late have been raised, and framed against the Doctrine of the Saints Perseverance, there being in neither of the Texts insisted on, either name or thing enquired after: nor any one of all the severalls enquired into, and constantly in the Scriptures used in the description of the Saints, and Believers of whom we speake. This I shall breifely in the first place demonstrate, and then proceed with the eonsideration of what is offered by Mr Goodwin in opposition thereunto. Some few observations will lead us through the first part of this worke designed. I say then,

1. There is an inferiour common worke of the Holy Ghost, in the dispensation of the word, upon many, to whom it is preached, causing in them a great alteration and change, as to Light, Knowledge, Abilityes, Guists, Affections, Life, and Conversation, when the persons so wrought upon, are not quickned, regenerate, nor made new creatures, nor united to Jesus Christ. I suppose there will not be need for me to insist on the proofe of this Proposition, the truth of it being notoriously knowne, & confessed as I suppose amongst all that professe the name of Christ.

2. That in persons thus wrought upon, there is, or may be, such an assent upon light and conviction, to the truths proposed and Preached to them, as is true in its kind, not counterfeit, giving and affording them, in whom it is wrought, profession of the Faith, and that sometimes with constancy to the death, or the giving of their bodies to be burned, with perswasions, (whence they are called Believers) of a future enjoyment, of a glorious and blessed condition, filling them with ravished affections and rejoycings in hope, which they professe, suitable to the expectation they have, of such a state and condition. p. 426This also might be easily evinced by innumerable instances and examples from the Scripture, if need required.

3. That the persons in and upon whom this work is wrought, cannot be said to be hypocrites in the most proper sence of that word: that is, such as counterfeit and pretend themselves to be that, which they know they are not: nor to have faith only in shew, and not in substance, as though they made a shew and pretence only of an assent, to the things they professed; their high gifts, knowledge, faith, change of affections and conversation, being in their own kind true (as the Faith of Devills is) and yet notwithstanding all this they are in bondage, and at best, seeke for a righteousnesse, as it were by the workes of the Law, and in the issue, Christ proves to them of none effect.

4. That among these persons, many are oftentimes endued with excellent gifts, lovely parts, qualifications and abilities, rendring them exceeding usefull, acceptable, and serviceable to the Church of God, becoming vessells in his house, to hold and convey to others, the precious liquour of the Gospell, though their nature in themselves be not changed, they remaining wood and stone still.

5. That much of the worke, wrought in and upon this sort of persons, by the Spirit and word, lies in its own nature in a direct tendency to their relinquishment of their sinnes, and selfe-righteousnesse, & to a closing with God in Christ, having a mighty prevalency upon them, to cause them to amend their wayes, and to labour after life and salvation: from which to Apostatize and fall off, upon the account of the tendency mentioned of these beginnings, is dangerous and for the most part pernitious.

6. That persons under the convictions and workes of the Spirit formerly mentioned, partakers of the guifts, light and knowledge spoken of, with those other endowments attending them, are capacitated for the sinne against the Holy Ghost, or the impardonable Apostasy from God.

These things being commonly knowne, and as farre as I know, universally granted, I affirme, that the persons mentioned and intended in these places, are such as have been now described, and not the Believers or Saints, concerning whom alone our contest is.

Mr Goodwin replyes Sect. 19. Pag. 183.

To the latter exception, which pretends to find only Hypocrites, and not true Believers, staged in both passages, we likewise answer, that it glosseth no whit better, than the former, if not much worse, considering that the persons presented in the said passages, are described by such characters, and signall excellencies which the Scriptures are wont to appropriate unto Saints, and true Believers, and that when they intend to shew them iu the best and greatest of their glory: what we say herein, will (I suppose) be made above all gainesaying, by instancing particulars.

Ans That this is most remote from truth, and that there is not here any one discriminating Character of true Believers, so farre are the expressions from setting them out in any signall eminency, will appeare from these ensuing considerations.

1. There is no mention of Faith or Believing either in expresse termes, or in termes of an equivalent significancy in either of the places mentioned. Therefore true Believers are not the persons intended to be described in these places. Did the Holy Ghost intend to describe Believers, it is very strange that he should not call them so, nor make mention of any one of those principles in them, from whence, and whereby they are such. Wherefore I say,

2. There is not any thing ascribed here to the persons spoken of, which belongs peculiarly to true Believers, as such, or that constitutes them to be such, and which yet are things plainely and positively asserted and p. 427described in innumerable other places of Scripture: that the Persons described are, called according to the purpose of God, quickened, borne againe or regenerated, Justifyed, united to Christ, Sanctifyed by the Spirit, adopted, made sonnes of God, and the like, which are the usuall expressions of Believers pointing out their discriminating forme as such, is not in the least intimated in the Text, Context or any concernement of it. That they are elected of God, Redeemed of Christ, Sanctifyed by the Spirit, that they are made Holy, is not at all affirmed.

3. The persons intended are v. 8. ch. 6. compared to the ground upon which the raine falls, aud beareth thornes and briers. True Believers whilst they are so, are not such as do bring forth nothing but thornes and briers; Faith it selfe being an Herbe meet for him by whom they are dressed.

4. Things that accompany Salvation, are better things, than any in the persons mentioned were to be found. This the Apostle asserts v. 9. we are perswaded better things of you, and things that accompany Salvation. Now neither of these, either better things, or things that accompany Salvation were upon them whose Apostacy the Apostle supposeth. The exceptive particle at the entrance, with the Apologeticall designe of the whole verse, ascribes such things to the Saints, to whom the Apostle speakes, as they were not partakers of, concerning whom he had immediately before discoursed. The Faith of Gods Elect, whereby we are Justifyed, is doubtlesse of the things that accompany Salvation.

5. The persons intended by the Apostle, were such, as had need to be taught againe the first principles of the Oracles of God, Chap. 5. v. 12. that were unskillfull in a word of Righteousnesse v. 15. that had not their sences exercised to discerne good and evill v. 14. and are plainely distinguished from them, to whom the Promise made to Abraham doth properly belong Chap. 6. 9, 10, 11, 12, 13, 14, &c.

6. True Believers are opposed in the Discourse of the Apostle (Chap. 6.) unto these persons lying under a possibility of Apostacy, so farre as they are cast under it, by the conditionall Discourse of it, upon sundry accounts.

As

1. Of their workes and labour of Love shew'd to the name of God v. 10: of their preservation, from the Righteousnes or Faithfulnes of God in his Promises, v. 11. Of the mutability of the counsels of God, and his Oath for the preservation of them, v 13, 17, 18. Of their sure and steedfast anchor of hope, v. 19. &c. Upon all which Considerations it is abundantly evident, that they are not Believers, the Children of God, Justifyed, Sanctifyed, Adopted Saints of whom the Apostle treates in the passages insisted on.

Sect.§. 29. 28. M. Goodwin urges sundry reasons to prove that they are not Hypocrites, or outside professors only, but true Believers that are described. If by Hypocrites and outside Professors he intends those who are grossely so, pretending to be what they are not, and what they know themselves not to be, we contend not about it: if by those expressions he compriseth also those whom we characterized in the entrance of this Discourse, who unto their profession of the Faith, have also added those guifts and endowments, with the like, which we mentioned, notwithstanding all their Advancement in light, conviction, joy, usefulnesse, conversation, do yet come short of union with Christ, I shall joyne issue with him, in the consideration of his reasons offered to be pregnant of proofe for the confirmation of his Assertion. He tells you, Sect. 28. Pag. 288.

1. There is no Clause, Phrase, or Word in either of the places, any waies characteristicall or Descriptive of Hypocrisy, or Hypocrites, there are none of those colours p. 428to be seen, which are wont to be used in drawing or limning the Portraitures, or shapes of those Beasts, as distinguished from creatures of a better kind. All the lineaments of the Persons presented in these tables, before the mention of their falling away, become the best and fairest faces of the Saints, (as hath been proved) and are not to be found in any other. Yea, the greatest and most intelligent Believer under heaven, hath no reason but to desire part and fellowship with the Hypocrites here described, in all those characters and properties which are attributed unto them before their falling away, or sinning wilfully.

Ans. 1. The designe of the Apostle is not to discover, or give any characters of Hypocrites, to manifest them to be such, but to declare the excellencies that are, or may be found in them, from the enjoyment of all which they may decline, and sinne against the mercy and grace of them, to the aggravation of their condemnation: Neither had any lines used to particularise those beasts in their shape, wherein they differ from Believers, been at all usefull to the Apostles purpose: his ayme being only to draw those wherein they are like them, and conformeable to them. Neither

2. Is it questioned whether these things here mentioned, may be found in true Believers, and become them very well, rendering their faces beautifull, but whether there be not something else, then what is here mentioned, that should give them being, as such, and life, without which these things are little better than painting. Nor

3. Is it at all to the purpose, that Believers may desire a participation in these characters with the persons described, but whether they who have no other characters or markes upon them of true Believers, then what are here mentioned, must necessarily be so accounted, or will of God be so accepted. Many a Believer may desire the guifts of those Hypocrites, who have not one dramme of the Grace, wherewith he is quickned. So that this first reason as pregnant as it seemes of proofe, is only indeed swelled & puffed up, with wind & vanity. He adds

2. True Believers, are in estate of honour, and are Lifted up on high towards the Heavens, in which respect they have from whence to fall. But Hypocrites are as neere Hell already as lightly they can be, till they be actually fallen into it. From whence then are they capable of fallings? men of estates may faile and breake, but beggers are in no such danger. If Hypocrites fall away, it must be from their Hypocrisy, but this is rather a rising than a fall. A Begger cannot be said to breake but only when he gets an estate. When he doth this, the begger is broke.

Ans. All that here is added, arises meerely from the ambiguity of the word Hypocrites; the persons that fall, are on all hands supposed to have, and enjoy all, that is made mention of in the Texts insisted on, so that they have so much to fall from, as that thereupon Mr Goodwin thinkes them true Believers. They have all the heighths to tumble from, which we before mentioned, and very many others, that it is no easie taske to declare. They fall from the excellencies they have, and not the Hypocrisy, with which they are vitiated. From the profession of the Faith, with honesty of conversation, &c. not from the want of Roote, or being built on the Rocke, so that this pretended pregnant reason, is as barren as the former, to the production of the assertion layd down to be proved by it. He adds

3. It is no punishment at all to Hypocrites to be under no possibility of being renewed againe by repentance. Nay in case they should fall away, it would be a benefit and blessing unto them, to be under an impossibility of being renewed againe. For if this were their case it would be impossible for them to be ever Hypocrites again, and (doubtlesse) it is no great judgment upon any man to be uncapable of such a preferment.

p. 429Ans. 1. Whether it be no punishment for them who have been in so good a way, a way of such tendency unto Salvation, and such usefullnesse to the Gospell, as these persons are supposed to be in; not to be renewed againe to that state and condition, but to be shut up, unrecoverably under the power of darkenesse, and uubeliefe, unto eternall wrath, when before they were in a faire way for life and Salvation, others will judge beside Mr Goodwin. Neither is there an affirmation of their falling away from their Hypocrisy, and being renewed againe thereunto, in any thing we assert in the exposition of this place, but their falling away from guifts and common Graces, with the impossibility of what kind soever it be, of being renewed to an enjoyment of them any more. His fourth and last attempt follows.

4. (And lastly) it stands off, forty foot at least, from all probability, that the Apostle writing only unto those, whom he judged true and sound Believers (as appears from severall places in the Epistle, as cap. 3. 14. 6. 9. &c.) should in the most serious, emphaticall and weighty passages hereof, admonish them of such evills or dangers, which only concerned other men, and whereunto themselves were not at all obnoxious, yea and whereunto if they had been obnoxious, all the cautions, admonitions, warnings, threatnings in the world would not according to their principles, with whom we have now to do) have relieved or delivered thē. To say that such admonitions, are a meanes to preserve those from Apostacy, who are by other meanes (as suppose the absolute decree of God, or the interposall of his irresistible power, for their Perseverance, or the like) in no possibility of Apostatizing, as to say that washing is a meanes to make snow white, or the rearing up of a pillar in the aire a meanes to keep the Heavens from falling. But more of this in the chapter following.

Ans. What exact measure soever Mr Goodwin seemeth to have taken of the distance of our assertion from all probability (which he hath accurately performed, if we may take his word) yet upon due consideration it evidently appeares, that he is not able to disprove it, from coming close up to the absolute truth, of the meaning and scope of the Holy Ghost in the places under consideration. For besides what hath been already argued, and proved, it is evident.

1. That the Apostle wrote promiscuosly to all that professe the name of Christ, & his Gospell, of whom he tells you Cap. 3. 14. (one of the places we are directed to by Mr Goodwin) that those only are made partakers of Christ, who hold the beginning of their confidence to the end; For the rest notwithstanding all their glorious profession, guifts & attainments, yet they are not truly made partakers of Christ, (whereby he cuts the throat of Mr Goodwins whole cause) and cap. 6. 9. that there were amongst them, who had attained things accompanying Salvation, and better things than any of those had done, who notwithstanding their profession, yet held it not fast without wavering, but ever… day fell away; so that though he judged no particulars before their Apostacy, yet he partly intimates, that all Professors were not true Believers, and therefore does teach them all to make sure worke in closing with Christ, least they turne Apostates and perish in so doing.

2. That conditionall comminations and threatnings, discovering the connexion that is between the antecedent and consequent, that is in the proposition of them, are and may be of use to the Saints of God, preserved from the end threatned and the cause deserving it, upon the accounts, Reasons and Causes, that have been plentifully insisted on, hath more than once been declared; and the objections to the contrary the same with those here insisted on, answered and removed. This being all that Mr Goodwin hath to offer, by the way of reason, to exclude the persons p. 430formerly described, to be the only concernement of the place of Scripture insisted on, there remaines nothing but only the consideration of the severalls of the passages, debated, wherein by the light that hath already broken forth, from the Circumstances, aymes, ends and connexion of the places, we may so far receive direction, as not to be at all stumbled in our progresse.

With the consideration of the severall expressions in the passages under debate, §. 30.Mr Goodwin proceedeth Sect. 19: and first infisteth on that of Cap. 6. where it is said that they were foreign once enlightned; whence he thus argues.

Believers are said to be enlightned, and to be children of light in the Lord 2 Cor. 4. 6. Heb. 10. 32. Luke 16. 8. Eph. 5. 8. therefore they who here are said to be enlightned were true Believerss

Ans. 1. I shall not insist upon the various interpretations of this place, and reading of the word foreign, very many, and that not improbably affirming that their participation of the ordinance of Baptisme is here only intended by it, for which exposition much might be offered, were it needfull, or much conducing to our businesse in hand. Nor

2. Shall I labour to manifest that persons may be enlightned, and yet never come to Christ savingly by faith, to attain union with him & justificatiō by him: a thing M.G. will not deny himselfe, or if he should, it were a very facile thing to cōvince him of his mistake, by a sole intreaty (if he would be pleased to give an account of his faith in this businesse at our intreaty) of him to declare, what he intends by illumination, whence it would quickely appeare, how unsuitable it is to his own principles to deny, that it may be in them, who yet never come to be, or at least by vertue thereof may not be said to be true Believers: but this only I shall adde,

3. That M.G. doubtles knowing that this Argument (which withall the Texts of Scripture, whereby he illustrates it he borrows of the Remonstrants) hath been againe and againe excepted against, as illogicall and unconcluding, and inconsistent with the principles of them that use it, ought not crudely againe have imposed it upon his Reader without some attempt at least, to free it from the charge of impertinency, weaknesse and folly, wherewith it is burthened. Illumination is ascribed to Believers, illumination is ascribed to these men, therefore these persons are Believers: a little confideration will recover to Mr Goodwins minde the force of this Argument, so farre as that he will scarce use it any more.

Sect. 20.§. 31. he takes up another expression from Chap. 10. v. 12. That they are said to receiue foreign, the acknowledgement of the Truth, whence he argues in the same manner and forme, as he had newly done from the terme of Illumination: foreign is ascribed to Believers, therefore they are all so, to whom it is ascribed.

But he tells you in particular that (Sect. 20.) In the latter of the said passages the persons spoken of, are said to have received foreign (i.e.) the acknowledgement of the truth; which expression, doth not signify the bare notion of what the Gospell teacheth, of which they are capable, who are the most professed enemies thereof, but such a consenting and subjection thereunto, which worketh effectually in men to a separating of themselves from sinne and sinners. This is the constant import of the phrase in the Scriptures.

Ans. All this may be granted, yet nothing hence concluded, to evince the persons to whom it is ascribed to be true Believers; men may be so wrought upon, and convinced by the Word and Spirit, sent forth to convince the world of sin, Righteousnesse and Judgment, as to acknowledge the truth of the Gospell, to professe subjection to the Gospell, & to yeild to it so farre as to separate p. 431themselves from sinne and sinners, in such a manner and to such a degree (not disembling but answering their convictions) as to blesse themselves oftentimes in their own condition, and to obtaine an esteem with the people of God to be such indeed, as they professe themselves to be, and yet come short of that union and communion with the Lord Christ, which all true Believers are made partakers of. It is not of any use or importance to examine the particular places mentioned by Mr Goodwin, wherein as he supposeth the expression of the knowledge or acknowledgment of the truth denotes that which is saving, and comprehendeth true Faith, unlesse be attempted to prove from them, that the word could signify nothing else, or that a man might not be brought to an acknowledgment of the truth, but that he must of necessity be a true Believer: neither of which he doth, or if he did, could he possibly give any seeming probability to. There may be a knowing of the things of the Gospell in men, & yet they may come short of the happinesse of them that doc them; there is a knowledge of Christ, that yet is barren as to the fruite of holinesse.

3. In the next place the persons queried about, §. 32.are said to be sanctifyed by the bloud of the Covenant; of this Mr Goodwin sayes (Sect. 21.) i.e. By their sprinkling herewith, to be sprinkled from such, who refuse this sprinkling: as likewise from the pollutions and defilements of the world, to be Sanctifyed when applyed unto persons, is not sound in any other sence throughout the new Testament, unlesse it be where Persons beare the consideration of things. 1 Cor. 7. 14. But of this signification of the word which we claime in this place, instances are so frequent and obvious, that we shall not need to mention any.

Ans. If no more be intended in this expression, but what Mr Goodwin gives us, in the exposition of it viz. that they are so sprinkled with it, as to be separate from them that refuse this sprinkling (that is openly) as likewise from the pollution and defilements of the world, we shall not need to contend about it: for men may be so sprinkled, and have such an efficacy of conviction come upon them by the preaching of the Crosse, & bloud shedding of Christ, as to be separated from those who professedly despise it, and the open publication of the Word, and yet be farre from having consciences purged from dead workes to serve the living God.

And secondly that the terme of sanctifying when applyed to persons, is not used in any other sence, than what is by Mr Goodwin here expressed, is an Assertion that will be rendered uselesse untill Mr Goodwin be pleased to give it an edge by explayning in what sence he here intends to apply it. Of the terme Sanctifying there are, as hath been declared, two more eminent and known significations. First, to separate from common use, state or condition, to dedicate, consecrate and set apart to God by profession of his will, in a peculiar manner is frequently so expressed. Secondly realy to purify, clense with Spirituall purity, opposed to the defilement of sinne is denoted thereby; In the exposition given of the place here used by Mr G. He mentions both: Separation, and that chiefely, as the nature of the Sanctification whereof he speakes, as also some kind of Spirituall clensing from sinne: but in what sence precisely he would have us to understand him he doth not tell us.

I somewhat question, whether it be used in the Epistle to the Hebrewes, in any other sence than the former, which was the Temple sence the of word; the Apostle using many termes of the old worship in their first signification. however that it is used in that sence, in the new Testament appropriated to persons, without any such respect as that mentioned by M.G. is sufficiently convinced by that of our Saviour John. 17. 19. foreign, p. 432expressing his dedicating and separating himselfe to his objection; and more instances may be had, if we stood in any need of them.

Thirdly that many are said to be sanctifyed and holy in the latter sence, as it signifyeth spirituall purity, in respect of their profession of themselves so to be, and some mens esteem of them, who yet were never wholly, and truly purged from their sinne, nor ever had received the holy Spirit of Promise, who alone is able to purge their hearts, doth not now want its demonstration, that work hath been some whiles since performed. So that Mr G. makes not any progresse at all, in the proofe of what he has undertaken viz. that they are true Believers in the sence of that denomination which we assert, who in these places are described. For a close, foreign, is far more properly referred to Christ, than to the persons spoken of, and that sence the Remonstrants themselves do not oppose.

That they are said (Cap. 6. 4.)§. 33. to have tasted the heavenly guift is urged in the next place (Sect. 22.) to prove them true Believers; both the object and the act are here in question, what is meant by the Heavenly guift, and what by tasting of it. I shall not looke into the Text beyond the peculiar concernement of the cause in hand: somewhat might be offered for the farther clearing of the one and other. At present it sufficeth that be the Heavenly guift what it will, the persons of our contest, are said only to tast of it: which though absolutely, and in it selfe, it is not an extenuating expression, but denotes a matter of high aggravation of the sinne of Apostacy, in that they were admitted to some tast and relish of the excellency and sweetnesse of the Heavenly guift; yet comparatively to their feeding on it, digesting it, growing thereby, it clearely denotes their coming short of such a participation of it, who do but tast of it. That to tast, doth not in the first genuine signification in things naturall, signify to eat and digest meat, so as to grow by it, I suppose needes no proof; that in that sence it is used in the Scriptures Ioh. 2. 9 Mat. 27. 34. is by Mr Goodwin confessed. This he tells you is only, when the tast or relish of things is desired to be known: but that our Saviour tasted of the gall and vineger out of a desire to know the relish of it, he will hardly perswade those who are accustomed to give never so easie a beliefe to his assertions. By the Heavenly guift M. G. in the first place intends Jesus Christ: now if by tasting, eating and drinking of Christ be intended as is here pleaded, Christ himselfe will determine this strife, telling us that whosoever eateth his flesh shall be saved John 6. 35, 49, 50, 51, 54, 55, 56, 57. So that either to tast, is not to eate, or they that tast cannot perish.

Three things are urged by Mr Goodwin to give proofe of his interpretation of these words of the Holy Ghost: saith he,

1. Whatsoever is meant by this Heavenly guift, certain is it that by tasting, is not meant any light or superficiall impression made upon the hearts or soules of men, through the sence or apprehension of it, but an emphaticall, inward and effectuous relish and sence of the excellent and Heavenly sweetnesse and pleasantnesse of it, opposed to a bare speculation or naked apprehension thereof. The reason hereof, is because the tasting of this Heavenly guift here spoken of, is not mentioned by the Apostle in a way of easing or extenuating the sinne of those that should fall away from Christ, but by way of aggravation and exaggeration of the beinousnesse and unreasonablenesse thereof, and withall more fully to declare and assert the equitablenesse of that severity in God, which is here denounced against those, that shall sinne the great sinne of Apostacy here spoken of. It must needs be much more unworthy and provoking in the sight of God, for a man to turne his backe upon and renounce those wayes, that profession, wherein God hath come home to him, and answered the joy of his heart abundently, then it would be in case he p. 433had only heard of great matters, and had his head filled, but had really found and felt nothing with his heart and soule truly excellent and Glorious.

2. And bestdes the very word it selfe, to tast ordinarily in Scripture, importes a reall communion with or participation and enjoyment (if the thing be good) of that which was said to be tasted. Oh tast & see (saith David) that the Lord is good aaPsal. 34. 8.Ps 34:8His intent doubtlesse was not to invite men to a slight or superficiall tast of the goodnesse of God, but to a reall cordiall and thorough experiment and satisfactory enjoyment of it. So when he that made the great invitation in the parable, expressed himselfe thus to his servants; For I say unto you, that none of those who were bidden shall tast of my SupperbbLuk. 14. 24.Luke 14:24 His meaning clearely was that they should not partake of the Sweetnesse, and benefit thereof with those who should accept of his invitation, and come unto it. In like manner when Peter speaketh thus to his Christian Jewes, If so be ye have tasted that the Lord is gracius,cc1 Pet. 2. 3.1 Pet 2:3 his meaning (questionlesse) is not to presse his exhortation directed unto them in the former verse upon a consideration of any light or vanishing tast, such as hypocrites & false-hearted Christians may have, of the graciousnesse of the Lord, but of such a tast, wherein they had had a reall, inward, and sensible experiment thereof.

3. And besides according to the sence of our adversaries in the present debate, if the tast of the heavenly gift we speake of should imply no more, but only a faint or weake perception of the sweetnesse and glorious excellency of it, yet even this may be sufficient to evince truth of grace and Faith in men. For their opinion is, that a man may be a true Believer with a graine of Mustard-seed only, i.e. with a very slender rellish and tast of spirituall things; yea their sence is, that in some cases of desertion, and under the guilt of some enormous courses, they may have little or no tast of them at all.

Ans. 1. To the first discourse considering what hath been already delivered, I shall only adde, that although it be no aggravation of the sinne of Apostacy, that they who fall into it, have but tasted of the Heavenly guift, yet it is that they have tasted of it: that tast of its relish, preciousnes, & sweetnes, which they hauehave obtained, whereby they are distinguished from thē whose blindnes & hardnes keeps them up to a totall disrelish and contempt of it, is abundantly enough to render their sinne heinous and abominable. When men by the preaching of the Word, shall be startled in their sinnes, troubled in their consciences, forced to seeke out for a remedy, and shall come so farre as to have some (though but a light) tast of the excellency of the Gospell, and the remedy provided for sinners in Jesus Christ, and then through the strength of their lusts and corruptions, shall cast it off, reject it, and spit out of their mouth as it were, all that of it, whereby they found the least savour in it, no creature under Heaven, can be guilty of more abominable undervaluing of the Lord Christ, and the Love of God in him, than such persons. What degree of Love, Joy, Repentance, Peace, Faith, persons many times arrive unto, when with Herod they have heard the Word gladly, and done many things willingly &c. hath been by others abundantly demonstrated. This sufficeth our present purpose, that they do make such a progresse in the wayes of God, and finde so much excellency in the treasure of Grace and mercy, which he hath provided in Jesus Christ, and tenders in the Gospell, that he cannot but look upon their Apostacy & renunciation of him, (whereby they proclaime to all the world as much as in them lyes, that there is not that reall goodnesse, worth, and excellency to be found in him, as some pretend) as the highest scorne and contempt of him, and his Love in Christ, and revenges it accordingly.

2. To the second, which consists of instances collected by the Remonstrants to manifest the use of the word tasting to be other than what we here p. 434confine it to. I say 1. That the word as it is applyed to Spiritualls, being borrowed and metaphoricall, not in its Analogie to be extended beyond making triall, for our coming to some knowledge of a thing in its nature, the use of it in one place, cannot prescribe to the sence of it in another, no more than any other metaphoricall expression whatever; but it must in the severall places of its residence, be interpreted according to the most peculiar restriction that the matter treated of doth require. If then M G. can prove that any thing in this place under consideration enforces such a sence, all his other instances are needlesse: if he cannot, they are uselesse.

It might easily be manifested, and hath been done by others already, that in all the places mentioned by Mr Goodwin, the word is not expressly significant of any thorough, solid eating & participation of that which is said to be tasted, as is pretended. But to manifest this, is not our concernment; there being no reason in the world to enforce any such sence as is contended for in the place under present consideration.

2. To the third wherein he argues with his predecessors from our opinion concerning Faith, a briefe reply will suffice: That a faint, weake perception and relish of heavenly things, is sufficient to make a man a Believer, is so farre from being our opinion, that we utterly disclaime them from being Believers to whom this is ascribed, if nothing else be added in their description, from whence they may be so esteemed. It is true, Faith is sometimes little, and weake in the exercise of it, yea a man may be so overtaken with Temptations, or so clouded under desertions, as that it may not deport it selfe with any such considerable vigour, as to be consolatory to him in whom it is, or demonstrative of him unto others to be what he is: but we say that the weakest, lowest, meanest measure and degree of this Faith, is yet grounded and fixed in the heart, where though it be not allwayes alike lively, and active, yet it is allwayes alive, and gives life. How farre Believers may fall into the guilt of enormous courses, has been already manifested. The intendment of the expression, is to disadvantage the perswasion he opposeth. We do not grant that believers may fall into any enormityes, but only what God himselfe affirmes they may, & yet not utterly be cast out of his Love & favour in Jesus Christ. Farther the weakest Faith, of which we affirme that it may be true and saving, though it may have no great perception nor deepe tast of Heavenly things for the present, yet hath it allwayes that, of adherence to God in Christ, which is exceedingly exalted above any such preception of Heavenly things whatever, that may be had or obtained without it: so that from the consideration of what hath been spoken, we may safely conclude, that M.G. hath not been able to advance on steppe in his intendment, to prove, that the persons here described are true Believers.

I know no sufficient ground or reason to induce me to any large consideration of the other two or three expressions that remaine,§. 34. & that are insisted on by M.G. seeing it is evident from their associats, which have been already examined that there is none of them can speak one word to the businesse in hand: I shall therefore discharge them from any farther attendance, in the service they have been forced unto.

The next priviledge insisted on which to these persons is ascribed, is, that they are made partakers of the Holy Ghost. In mens participation of the Holy Ghost, either the guifts or Graces of the Holy Ghost are intended. The Graces of the Holy Ghost, are either more common and inchoative, or speciall and compleating of the worke of conversion: that it is the peculiar regenerating Grace of God, that is intended in this expression, of being made partakers of the Holy Ghost, and not the guifts of the Spirit, or those common graces of illumination, p. 435unto which persons not truly converted, but only wrought upon by an effectuall conviction in the preaching of the word, may attaine, M: G: is no way able to prove: And there is also this consideration rising up with strength and power, against that interpretation; viz. that those that are so made partakers of the Spirit as to be regenerated, quickned, sealed, comforted thereby, which are some of the peculiar acts of his Grace, in and towards the soules of those that Believe, can never loose him, nor be deprived of him, as was manifested before at large, being sealed and confirmed, not only in the present enjoyment of the Love and favour of God, but also unto the full fruition of the Glory, which is provided for them, and therefore cannot fall away, as these are supposed to do. What there is in Mr Goodwins Discourse, on this passage Sect. 23, 24. to weaken in the least what is usually answered, or farther to enforce his exposition of the place; I am not able to apprehend, and shall therefore proceed with what remaineth.

All that followes in the place of the Apostle under contest,§. 35. is regulated by the word, Tast: they have tasted of the good word of God, and the powers of the World to come: what the sence and importance of that word is, hath been already declared: neither can it be proved, that the persons here described, doe so tast of the good word of God, as to mix the promises of it with Faith, or of the powers of the world to come, as to receive them in power in their hearts by believing so that farther contest about these words seemes to be altogether needlesse.

How farre men may proceed in the wayes of God,§. 36. what progresse they may make in amendment of life, what gifts and common graces they may receive, what light and knowledge they may be indued withall, what kind of Faith, Joy, Repentance, Sorrow, Delight, Love, they may have, in and about spirituall things; what desire of mercy and heaven, what usefull gifts for the Churches edification they may receive, how farre they may perswade their own soules, and upon what grounds, that their condition Godward is good, and saving, and beget an opinion in others that they are true Believers, and yet come short of union with Christ, building their houses on the sand &c. is the daily taske of the Preachers of the Gospell to manisest, in their pressing that exhortation of the Apostle unto their hearers, to examine and try themselves in the middest of their profession, whether Christ be in them of a truth or no. I shall not now enter upon that labour; the Reader knowes where to find enough in the writings of holy and learned men of this Nation to evince, that men may arrive at the utmost height of what is in this place of the Apostle by the Holy Ghost ascribed to the persons of whom he speakes, and yet come short of the state of true Believers. M.G. indeed tells us Sect. 27.

The Premises relating to the two passages yet under debate, considered,§. 37. I am so farre from questioning whether the Apostle speakes of true and sound Believers in them, that I verily judge, that he purposely sought out severall of the most emphaticall and signall characters of Believers, yea such which are hardly or rather not at all, to be found in the ordinary sort of true Believers, but only in those that are most eminent amongst them, that so he and such, who though sound, yet were weake in the Faith, might fall away and perish, but that even such also, who were lifted up nearer unto Heaven than their fellowes, might through carelesnesse and carnallsecurity, dash themselves in pieces against the same stone, & make shipwracke of their soules, as well as they.

Ans. The House built on the sand, may oftentimes be built higher, have more faire perapets and battlements, windowes and ornaments than that which is built upon the Rock: yet all guifts and priviledges, equall not one Grace in respect of light, knowledge, guifts, and many manifestations of the p. 437Spirit, such who never come up to that Faith which gives reall union and communion with Jesus Christ, may farre outgoe those that do.

2. That there is any thing mentioned, or any characters given of Believers, much lesse such as are singular and not common to all: M.G hath not in any measure been able to evince: There is not the meanest Believer in the world but he is a Child of God, & heir of the Promises, & brother of the LordChrist; hath union with him, hath his living in him, is Quickned, Justifyed, Sanctifyed, hath Christ made to him Wisedome &c. hath his Righteousnesse in God, and his Life hid in him in Christ, is passed from death to Life, brings forth fruit, and is deare to God as the apple of his eye, accepted with him, approved of him, as his temple wherein he delighteth to dwell. That any thing in this place mentioned and insisted on, any characters we have given of the persons, whom we have considered, doe excell, or equall, or denote any thing in the same kind, with these and the like excellencyes of the meanest Believers, will never be proved, if we may judge of future successes, from the issue of all former attempts for that end and purpose.

And this is the issue of Mr Goodwin's third Testimony produced to confirme the Doctrine of the Saints Apostacy but hypothetically, and under such a forme of expression as may not be argued from, nor of Saints and true Believers at all: His 4. followeth.

His fourth Testimony he produceth,§. 38. and indeavours to mannage for the Advantage of his cause, Sect. 31. in these words.

The next Scripture Testimony we shall produce & briefely urge in the cause now under maintainance, is in the same Epistle with the former and speaketh these words. Now the Just shall live by Faith, But if any man draw back, my soule shall have no pleasure in him. Our English translators, out of good will (doubtlesse) to a bad cause, have almost defaced this Testimony, by substituting any man for the just man, for whereas they translate, but if any man draw back, the Originall readeth, foreign, i.e. & if [or but if] he [i.e. the just man who should live by his Faith, viz. if he continues in it] shall draw back. Beza himselfe likewise before thē, had stayned the honour of his faithfulnesse, with the same blot in his Translation. But the mind of the Holy Ghost in the words is plaine, and without Parable; viz. that if the just man who lives [i. e. who at present enjoyes the favour of God, and thereby is supported in all his tryalls] and should live allwayes by his Faith [if he continues in it, as Pareus well glosseth] shall draw back, or shall be withdrawn [viz. through feare, or sloth, as the word properly signifyeth: See Acts 20. 27.] from his believing, my soule shall have no pleasure in him i.e. (according to the import of the Hebraisme) my soule shall hate, or abhorre him to death; as it is also expounded in the words immediately following: But we are not of those who draw back to perdition, but, &c. From hence then evident it is, that such a man who is a just, or Righteous man, and under promise of living for ever by his Faith (and therefore also, a true and sound Believer) may draw back, or be withdrawne, to the contracting of the hatred of God, and to destruction in the end. The forlornehope of evading, because the sentence is Hypotheticall, or conditionall not positive, hath been routed over and over, yea and is abandoned by some of the great Masters themselves of that cause, unto the defence whereof it pretendeth. And however, in this place, it would be most preposterous. For if it should be supposed, that the just man, who is in a way & under a Promise of living by his Faith, were in no danger or possibility of drawing backe, and that to the losse of the favour of God, and ruine of his soule, God must be conceived to speake here at no better rate of wisdome or understanding, than thus; The Just shall live by his Faith: but if he shall do that, which is simply and utterly impossible for him to do, my soule shall have no pleasure in him. What savour of wisdome, yea or of commonsence, is there p. 437in admonishing, or cautioning men against such evills, which there is no possibility for them to fall into, yea and this known unto themselves? Therefore this testimony, for confirmation of the Doctrine we maintaine, is like a King upon his Throne, against whom there is no rising up.

Ans. What small cause Mr Goodwin hath to quarrell with Beza, §. 39.or other Translatours, and with how little advantage to his cause this Text is produced shall out of hand be made appeare.

1. The words as they cry are, foreign. In the foregoing part of the chapter, the Apostle had treated of two sorts of persons. 1. Such as so forsake the Assemblies of the Saints, withdrew from the Church, and Ordinances of Christ; and so by degrees fell off with a totall and everlasting backsliding: of these the Apostle speakes, describing their wayes and end, from v. 25. unto v. 32. thence forward. 2. He speaks to them and of them, who abode in their persecutions, and under all their afflictions, to hold fast their confidence; which he also farther exhorts them to, that by patient abiding in well doing, they might receive the reward; concerning these both, having told them of the unshaken Kingdome of Christ, that should be brought in, notwithstanding the Apostasy of many, of whose iniquity God would take vengeance on; he laies downe that eminent promise of the Gospell, the just by Faith shall live, wordes often used, to expresse the state & condition of Believers, of those who are truly and unfainedly so; the Lord being faithfull in his promise, the justified person shall live, or obtaine life everlasting. It is the promise of eternall life, that is here given them, as that which they had not as yet received, but in patience they were to waite to receive, after they had done the whole will of God: that any of these should so draw back, as that the Lords soule should have no pleasure in them, is directly contrary to the promise here made of their living. The particle (foreign) in the next words, is plainly adversative, and exceptive, as it is very many times in the New Testament; and that as to the Persons of whom he is speaking: at foreign, the period is full, the description of the state of the just by Faith is compleated, and in the next words, the state of backsliders is entred upon: foreign, referring to them, whom by their Apostasy, and subduction of themselves from Christian assemblies he had before described: there is an elleipsis in the words to be supplied, but some indefinite terme, to give them the sence intended: this Beza and our translators have done by that excepted against causelessely by M.G. for if a Translator may make the Text speake …ignificantly in the language whereunto he translates it, the introduction of such supplements is allowed him.

2. The following expression puts it out of all question, that this was the intendment of the Apostle; for he expressely makes mention, and that in reference to what was spoken before, of two sorts of people, to whom his former expressions are respectively to be accommodated, the words are foreign, as above. M. Goodwin to make us believe, that he took notice of these words, hath this passage of them, (as it is also expounded, in the words immediately following, but we are not of them who draw back to perdition; but &c.) but what I pray is expounded in these words; that drawers back shall be destroyed? this is all he takes notice of in them; Evidently the words are an application of the former assertions unto severall persons: there are saies he some who are foreign, and some that are foreign: those saith he who are foreign, they shall be destroyed, those who are foreign, they shall live; Evidently and beyond all contradiction, assigning his former assertions of, the just shall live by Faith, and, if any man shall draw back, to severall persons, by a distribution p. 438of their lot and portions to them: in v. 28. he layes downe in These the state and condition of believers and backsliders: in v:29. he makes application of the position he laid downe to himselfe and them, 1. negatively that they were not of the former sort of them that draw back, &c. 2. Positively, that they were of the rest of them that believed, and those expressions v. 29. foreign, doe undeniably affirme two sorts of persons in both places to be spoken of & that foreign can by no meanes be referred to our foreign, which would entermixe them, whom the Apostle as to their present state and future condition, held out in a contradistinction one to the other, unto the end: All that ensues in M. Goodwins discourse, being built upon this sandy foundation, that it is the Believer, of whom God affirmes that he shall live by Faith, who is supposed to be foreign, contrary to the expresse assertion of the Apostle, it needs no farther consideration, although he is not able to manifest any strength in conclusion drawn from suppositions, of events, which may be possible in one sence, and in another impossible.

But before we passe further,§. 40. may not this witnesse which Mr Goodwin hath attempted in vaine to suborne to appeare, and speake in his cause, be demanded what he can speake, or what he knowes of the truth, of that which he is produced to oppose. This then it confesseth and denyeth not, at first word, that of professours there are two sorts: some are foreign, of such as doe or may draw back unto perdition; some foreign, which believe to the saving of the soule, and that in opposition to the others: Also, that those who withdraw are not foreign, not true Believers, nor ever were, notwithstanding all their profession and what their guifts, and attainments, in and under their profession: So that the Testimony produced, keepeth still its place, and is as a King upon his Throne against whom there is no rising up, but yet speaks quite contrary, clearly, evidently, distinctly to what is pretended, both on the one hand & the other, is our thesis undeniably confirmed, in this place of the Apostle. If all those who fall away to perdition were never truly nor really of the Faith, then those who are of the Faith cānot fall away; but they who fall away to perdition, were never truly nor really of the Faith, or true Believers: Ergo. The reason of the consequent of the first proposition is evident: for their not being of the Faith, is plainly included as the Reason of their Apostacy, & their being of the Faith, intimated as that which would have preserved them from such defection; the Minor is the Apostles, we are not foreign of them that draw back, but of them that believe, which plainely distinguisheth them that draw back, from Believers; Againe if true Believers shall live, and continue to the saving of their soules, in opposition to them that fall away to perdition, then they shall certainly persevere in their Faith: for these two are but one & the same: but that true Believers shall live, & believe, to the saving of their soules, in opposition to them that draw back, or subduct themselves to perdition, is the assertion of the Holy Ghost: Ergo: I presume by this time Mr Goodwin is plainly convinced that indeed he had as good, yea and much better, for the Advantage of his cause in hand, have let his witnesse have abode in quietnesse, and not entreated him so severely to denounce judgment against that Doctrine which he seekes by him to confirme.

Sect. 32.§. 41. the parable of the stony ground Mat. 13. 20, 21. comes next to consideration: the words chosen to be insisted on are in the verses mentioned, but he that received the seed into stony places, is he that heareth the Word, & anon with joy receiveth it, yet hath be not root in himselfe, but dureth for a while &c. That by the stony ground is meant true Believers, is that which Mr Goodwin undertakes to prove: but how in his whole Discourse, I professe I perceive not: I must take leave to professe that I cannot finde any thing looking like a pr…fe p. 439or Argument to evince it, from the beginning to the end of this Discourse, though something be offered to take off the arguments that are used to prove it to be otherwise; doth Mr Goodwin think that men will easily Believe that Faith, which hath neither root, fruit, nor continuance, to be true and saving Faith; doubtlesse they might have very low apprehensions of saving faith, union with Christ, justification, sanctification, adoption, &c. wherewith it is attended, who can once entertaine any such imagination: that which is tendered to induce us to such a perswasion, may briefly be considered.

Saith he Sect. 32.§. 42. Now those signified by the stony ground, he expressely calleth foreign, i.e. Persons who continue for a time, or a season, i.e. (as Luke explaineth) foreign, who believe for a season, so that those, who only for a time believe, and afterward make defection from Christ, and from the Gospell, are neverthelesse numbred and ranked by him amongst Believers. The words in Luke are very particular. They on the Rock, are they which when they heare, receive the word with joy; and those have no root, which for a while Believe, and in time of temptation fall away. From whence it appeares, that the hearers here described, are not compared to the Rock or stony ground, for the hardnesse of their hearts, for as much as they are said to receive the word with joy, which argues an ingenuity and teachablenesse of spirit in them; and is elsewhere (viz. Acts 2. 41.) taken knowledge of by the Holy Ghost, as an Index or signe of a true Believer; but for such a Property, Disposition, or Temper as this; viz. not to give or afford the word so received, a radication in their hearts and soules, so intimous, serious, and solid, which should be sufficient to maintaine their beliefe of it, and good affections to it, against all such occurrences in the World, which may oppose, or attempt either the one or the other.

Ans. 1. The first Reason intimated, is, that they are said to be foreign, a terme given them plainly to distinguish them from true Believers; men that make a profession for a season, expressly opposed to them, who receive the word in good and honest hearts: if the word had denoted any excellency, any thing that was good in them, then there had been some pretence to have insisted on it, to prove them true Believers: But to demonstrate the truth of their Faith, from their Hypocrisy, and their excellencies from that which expressely denotes their unworthinesse, is a strange way of arguing: They are persons, saith our Saviour, that make profession for a little while, and then decay, not like them who receive the Word in good and honest soules; therefore saith M.G. they are true believers; but,

2. In Luke they are said to Believe for a season: Mr Goodwin is not now to learne, how often in the Scripture they are said to believe, who only professe the Faith of the Gospell, though the root of the matter, be not in them: that of John 2. 23, 24, 25. may suffice for undenyable instance: or John 6. 64. may farther expound it: their believing for a season, is but the lifelesse, worthlesse, fruitlesse profession for a season, as their destruction from the good ground doth manifest, But

3. They are said to receive the word with joy, which argues ingenuity and tractablenesse of spirit in them: No more than in Herod, who heard the Word gladly, or in the Jewes, when the preaching of Ezechiel was pleasant, or desirable to them; or those described Isai. 58. 2. %who sought God dayly, and delighted to know his wayes, in the middest of the abominable practices. From the similitude it selfe, He yet farther attempts this uncouth Assertion.

But as the blade which springs from one and the same kind of seed, as suppose from Wheat or any other graine, though sown in different yea or contrary soyles is yet of the same species or kind, the nature of the soyle not changing the specified p. 440nature of the seed that is sowne in it, and God giving to every seed its owne body, of what temper so ever the ground is, where it is sown: in like manner that Faith, which springs from the same seed of the Gospell must needs be of one and the same nature and kind, though this seed be sowne in the hearts of never so differing a constitution and frame; the temper of the heart, be it what it will be, not being able specifically to alter either the Gospell or the naturall fruit issuing from it: And as a blade or eare of Wheate, though it be blasted before the Harvest, is not hereby proved not to have been a true blade or eare of wheate before it was blasted, in like manner the withering or decay of any mans faith, by what meanes or occasion soever, before his death, doth not prove it to have been a false, counterfeit, or Hypocriticall Faith, or a Faith of any other kind, than that which is true, reall, and permanent unto the end.

Ans. 1. It hath been formerly observed, that s…militudes are not argumentative, beyond the extent of that particular, wherein their nature, as such, doth consist. The intendment of Christ in this Parable, is to manifest that many heare the word in vaine, and bring forth no fruit of it at all: of these one sort is compared to stony ground, that brings forth a blade, but no fruit▪ no fruit, is no spirit, though there be a blade, or no blade, the difference between the ones receiving of seed, and the others manifested by our Saviour in this Parable, is in this, that one brings forth fruit, and the other doth not: farther, the seed of wheate, or the like brings forth its fruit in a naturall way; and therefore whatever it brings forth, followes in some measure the nature of the seed, but that seed of the Gospell, brings forth its fruit in a morall way, and therefore may have effects of sundry natures; that which the seed of Wheat brings forth is wheat, but that which the Gospell brings forth is not Gospell, but Faith, besides what the wheate brings forth, if it come not, nor ever will to be wheate in the eare, it is but grasse, and not of the same nature, and kind with that which is wheate actually, though virtually and originally there be the nature of wheate in the roote, yet actually wheat is not in the blade, that hath not, nor ever will have eare. If the seed of wheate be so corrupted in the soyle where it is sowne, that it cannot bring forth fruit, that which it doth bring forth, what ever it be, is of a different nature, from that which is brought forth to perfection, by the seed of wheate in good ground. Againe Faith is brought forth by the seed of the Gospell, when the Promises and Exhortations of the Gospell being preacht unto men, do prevaile on them: to give assent unto the truth of it: that every such effect wrought, is true justifying Faith, giving union with Jesus Christ, Mr Goodwin cannot prove, that effects specifically different, may be brought forth by the same seed of the Gospell, seeing to some it is a savour of life unto life, and to some a savour of death unto death, needes not much proving. Some receive the Word, and turne it into wantonnesse, some are cast into the mould of it, and are tanslated into the same image; if the temper of the heart, as is said, is not able specifically to alter the Gospell: but that there may not fruit of various kinds, be borne in the heart that assents to it, that receives it in the upper crust and skin of it, is the question. Neither is it a blade occasionally withering before the Harvest, but a slight receiving of the seed, so as that it can never bring forth fruit that is intimated. In summe, this whole Discourse is a great piece of Sophistry, in comparing naturall & morall causes in the producing of their effects, a thing not intended in the Parable, and whereabout he that will busie himselfe, jungat vulpes, & mulgeat hircos; this is that which our Saviour teacheth …in the similitude of seed sown in the stony ground: The Word is preached unto some men, who are affected with it for a season, assent unto it, but not comming … to a cordiall close with it, after a while wither away: and such as p. 441these we say were never true Believers: a small matter will serve to make a man a true Believer, if these are such. What tendency this Doctrine may have to lull men asleepe in security, when Christ is not in them of a truth, may easily appeare, & be judged: if men who are distinguished from other Believers, by such signall differences as these here are, may yet passe for true Believers, Justifyed, Sanctifyed, Adopted ones, solvi mortales curas, the way to Heaven is layed open to thousands, who I feare will never come to the end of the journey.

What remaines of M. G's Discourse on this text,§. 44. is spent in answering some objections which are made against his interpretation of the place; it growes now late, and this taske growes so heavy on my hand, that I cannot satisfye my selfe in the repetition of any thing spoken before, or delivered, which would necessarily enforce a particular consideration of what M. G. 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 yeelds upon Temptation to a totall defection, is not true saving, justifying Faith. The root of Faith taken spiritually, is the habit of it in the heart; a spirituall living habit, which if it reside not in the heart, all assent whatever, wants the nature of Faith, true and saving; the fruits of Faith, are good Workes, and new Obedience; that Faith which hath not Workes, James tells you, is dead; dead and living Faith doubtlesse differ specifically. Againe Faith purisieth the heart, and when a heart is wholly polluted, corrupted, naught and false, there dwelles 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 Goodwin hath told us, that true Believers are so fortified against Apostasy, that they are in only a possibility, in nor probability, nor great danger of totall Apostasy: and therefore they who presently, and readily fall away, cannot be of those, who are scarse 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 attending it, but instantly upon triall and temptation, vanisheth to nothing, we are taught in the text it selfe▪ therefore the Faith here mentioned, is not true no saving Faith. That it hath no root is expressly affirmed. v. 21. and all the rest of the qualityes mentioned are evidenced from the opposition wherein they, who are these Believers, are set unto true Believers, they receive the Word in good and honest hearts, they bring forth fruit with patience, they endure in the time of tryall; like the house built on the Rock, when the house built on the Sand, falls to the ground.

One word more with this witnesse before we part: they who receive the Word in good and honest hearts, and keepe it, do bring forth fruit with patience, and fall not away under temptation: so saith the testimony: but all true Believers recive the Word in good and honest hearts: Ergo Which is the voyce of Mr Goodwin's fourth Witnesse in this cause.

The 2 Pet. 4. 18, 19, 20, 21, 22.§. 45. is forced to bring up the reare of the Testimonyes by M. G. produced to convince the world of the truth & Righteousnesse of his Doctrine of the Saints Apostacy, ending his whole Discourse in the mire, Observatioas from the Text or context, from the words themselves, or the coherence, to educe his conclusion from, he insists not on. Many excellent words we have concerning the clearenesse & evidence of this Testimony, & the impossibility of avoyding 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 deepe▪ they would not make such a noyse. The state and condition of men here described by the Apostle, is so p. 442justly delineated to the eye, by the practice of men in the world, to whom the Gospell is preached, that I do not a little wonder how any man excercised in the Ministry, should once surmise that they are true Believers of whom he here treates; Taking the words in the sence wherein they are commonly received, And in the utmost extent, who sees them not dayly exemplyfyed, in and upon them, who are yet far enough from the Faith of Gods Elect. By the dispensation of the Word, especially when mannaged by a skilfull Master of assemblyes, men are every day so brought under the power, of their convictions, and the light communicated to them, as to acknowledge the truth and power of the Word, and in obedience thereunto, to leave off, avoid and abhor the wayes 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 with all manner of sensuality; and yet are not changed in their natures, so as to become new creatures, but continue indeed, and in the sight of God, doggs and swine, oftentimes returning to their vonit and mire, though some of them hold out in the professions to the end; And these are they, whom commonly our Divines have deciphered under the name of formalists, having a forme of Godlinesse 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. pag. 297.

1. If the said expressions import nothing,§. 46. but what Hypocrites, and that in sensu composito, i. e. whilest Hypocrites, are capable of, then may those be Hypocrites, who are separated from men that live in errour, and from the pollutions of the World, and that through the knowledge of Jesus Christ: and on the other hand those may be Saints, and sound Believers, who wallow in all manner of filthinesse, and defile themselves daily with the pollutions of the World. This consequence according to the principles, and known Tenets of our Adversaries, is legitimate and true, in as much as they hold that true Believers may fall so foule, and so far, that the Church, according to Christs institution may be constrained to testify that they cannot beare them in their outward communion, and that they shall have no part in the kingdome of Christ, except they repent &c. But whether this be wholesome and sound Divinity, or no, to teach that they who are separate from sinners, and live holily, and blamelessly in this present world, and this by meanes of the knowledge of Jesus Christ, may be Hypocrites and children of perdition, and they on the other hand who are companions with Theeves, Murtherers, Adulterers &c. Saints and sound Believers, I leave to men whose judgements are not turned upside down with prejudice to determine.

1. Sundry things might be observed from the Text, to render this discourse altogether uselesse, as to the end for which it is produced: as 1. That sundry copies v. 13. instead of foreign read foreign, who almost, or a little way, or measure, so escaped as is said. 2. That it is not said, that those who are so escaped, may Apostatize, it is said indeed, that the false Prophets and teachers, foreign do lay baites for them, as the Fisher doth for the fish that he would take, by proposing unto them a liberty, as to all manner of impurity and uncleanesse, but that in so doing, they prevaile over them, is not affirmed. 3. The conditionall expression v. 20. may be used in reference to the false Prophets, and not to them that are said to escape the pollutions of the World; and if to them, that nothing can be argued from thence, hath plentifully upon severall occasions been already demonstrated: but to suffer M. G. to leap over all these blots in his entrance, and to take the words in his own sence and connexion, I say;

1. In what large and improper sence, such performs as we treat of, are termed p. 443Hypocrites, hath been declared. Those who pretend to be Godward, what they know themselves not to be, making a pretence of Religion, to colour and countenance them in vice and vicious practises, or sensuall courses, wherein they allow and blesse themselves, we intend not: But such as in some sincerity, under the enjoyment and improvement of gifts and priviledges, do, or may walke conscientiously, as Paul before his conversion, and yet are not united to Christ.

2. Of these we say, that they may so escape, &c. but that sound Believers, may wallow in all manner of sinfulnesse, and defile themselves with all manner of pollutions, we say not: nor will any instance given amount to the height and intendment of those expressions, they being all alleviated by sundry considerations, necessarily to be taken in with that of their sinning.

3. If we may compare the worst of a Saint, with the best of a formall Professor, and make an estimate of the states and conditions of them both, we may cast the ballance on the wrong side.

4. We do say that Simon Peter was a believer when he denyed Christ, & Simon Magus an Hypocrite, and in the bond of iniquity, when it was said he believed. We do say, that a man may be alive notwithstanding many wounds and much filth upon him, and a man may be dead, without either the one or the other, in that eminently visible manner. He addes.

2. The Persons here spoken of,§. 41. are said to have, foreign, truly and really escaped from those, who live in errour. Doubtlesse an Hypocrite cannot be said, truly or really, but in shew, or appearance at most, to have made such an escape (I meane from men who live in errour) considering that for matter of reality and truth, remaining in Hypocrisy, he lives in one of the greatest and foulest errours that is.

The whole force of this second exception, lyes upon the ambiguity of the terme Hypocrite, though such as pretend Religion, and the worship of God, to be a colour and pretext, for the free and uncontrouled practising of vile abominations, may not be said so to escape it, yet such as these we have before described, with their convictions, light, guiftes, dutyes, good conscience &c. may truly and really escape from them, and their wayes who pollute themselves with the errours of Idolatry, false-worship, superstition, and the pollutions of practises against the light of nature, and their owne convictions: It is added that

3. An Hypocrite, whose foot is already in the snare of Death, cannot upon any tolerable account, either of reason or common sence, be said to be allured (i.e. by allurements to be deceived) or overcome by the pollutions of the world, no more than a fish that is already in the nett, or fast upon the hooke, can be said to be allured, by a baite held to her.

Ans. But he that hath been so farre prevailed upon by the preaching of the Word, as to relinquish, and renounce the practises of uncleanenesse; wherein he sometime wallowed, and rolled himselfe, may be prevailed upon and overcome by temptations, to backslide into the same abominable practises, wherein he was formerly engaged, deserting that way and course of attending to the Word, and yeilding obedience thereunto, which he had entertained, that in its own nature tended to a better end.

4. Sayes he, Hypocrites are no where said, neither can they with any congruity to Scripture Phrase, be said to have escaped the pollutions of the world through the acknowledgement (for so the word foreign should be translated) of Jesus Christ the acknowledgement of the truth, and so of Christ, and of God, constantly in the Scriptures, importing a sound and saving worke of conversion: as we l…tely obs…ved in this Chap. Sect. 20.

p. 444Ans. It sufficeth that the thing it selfe intimated, is sufficiently revealed in the Scriptures, and confirmed by the examples of all those who have acknowledged the truth of the word to the putting on a forme of Godlinesse, though they come not up to the power, or saving practise of it; and truly I cannot but admit, that any one, who hath had never so little experience in the work of the Ministry, or made never so little observation of Religion, should once suppose that all such persons, must needs be accounted true Believers Regenerate &c.

Mr Goodwin shuts up this Chapter with a declaration concerning the usefullnesse of cautions and admonitions given to believers, about backsliding, upon a supposition of an infallible Promise of God for their Perseverance. I presume the Reader ir weary as well as my selfe, & having in the last Chapter, heard him out to the full, what he is able to say to this common place of opposition to the Doctrine we have thus far asserted, & offered those considerations of the wayes of Gods dealing with Believers, to preserve them in the course of their Obedience, and walking with him which I hope through the mercy and goodnesse of God, may be satisfactory to them that shall weigh them, I shall not burthen him with the repetition of any thing already delivered, nor do judge it needfull for to adde any thing more.

FINIS.