An account he gives of men's falling away from the faith, and he tells them it is because, though they had been professors, yet they were never true believers. "Yea, but perhaps they were true believers and then fell away, and after that fell away;"—that is, they fell from the faith, and then fell from the faith; for that is plainly intimated in and is the sense of this doughty observation.

But to proceed with his exposition, he says, "It follows, 'For if they had been of us, they would no doubt have continued with us.' In these words the apostle gives a reason of his exception, telling them to whom he writes that this was a sign and argument that those antichristian teachers were not of them in the sense declared, namely, that they did not continue with them; that is, they quitted their former intimacy and converse with the apostles, refused to steer the same course, to walk by the same principles, any longer with them: 'which,' saith he, 'doubtless they would not have done had they been as sincerely affected towards Jesus Christ and the gospel as we.' By which assertion John plainly vindicated himself and the Christian churches of his communion from giving any just occasion of offence unto those men, whereby they should be any ways induced to forsake them, and resolves their unworthy departure of this kind into their own carnal and corrupt hearts, which lusted after some fleshly accommodations and contentments that were not to be obtained or enjoyed in a sincere profession of the gospel with the apostles, and those who were perfect of heart with them."

Ans. First, that no aspersion was cast on John or the "churches of his communion" by the apostasy of the antichrists of whom he speaks, from which he should need to vindicate himself and them, was before declared. There was not, indeed, nor possibly could be, the least occasion for any surmise of evil concerning them from whom men departed in turning ungodly opposers of Christ. For any thing that is here offered, it is but an obscuring of the light that breaks forth from the words for the discerning of the truth in hand. It is granted that the apostle manifests that "they were not of them,”—that is, true, upright, sound believers, that walked with a right foot in the doctrine of the gospel,-because they forsook the communion of the saints to fall into the condition of antichristianism, wherein they were now engaged. Now, if this be an argument that a man was never a true believer, in the highest profession that be makes, because he falls from it and forsakes it, certainly those that are true believers cannot so fall from their steadfastness, or the argument will be of no evidence or conviction at all; neither is any thing here offered by Mr Goodwin but what, upon a thorough consideration, doth confirm the inferences we insist upon, and make to the work in hand. Truth will, at one time or other, lead captive those who are most skilful in their rebellion against it.

What is added, sect. 24, concerning the righteous judgment of God, and the gracious tendency of his dispensations to his church's use, in suffering these wretches so to discover themselves, and to manifest what they were, I oppose not. The discovery that was made was of what they had been before, that is, not true believers, —and not what now they were; yea, by what they now showed themselves to be was made manifest what before they were. Words of the like import you have, 1 Cor. xi. 19, "For there must be also heresies among you, that they which are approved may be made manifest among you." As here those who fall away are manifested to be corrupt, so there those who abide are to be sincere.

From what hath been occasionally spoken of the intendment and scope of this place, of the design which the apostle had in hand, of the direct sense of the words themselves,-Mr Goodwin's exceptions to our interpretation of the words and inferences from it being wholly removed, and his exposition, which he advanceth in the room of that insisted on, manifested to be, as to the occasion and scope of the place assigned, utterly foreign unto it, and, as to explication of the particulars of it, not of any strength or consistency for the obscuring of the true sense and meaning of the place, in the eye of an intelligent reader, it is evidently concluded, beyond all colourable contradiction, that those who are true believers indeed, having obtained communion with the Father and his Son Jesus Christ, cannot fall into a total relinquishment of Christ or of the faith of the gospel, so as to have no portion nor interest in the communion they formerly enjoyed.

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To return to Mr Goodwin's close of this 13th chapter, and "nine arguments," as he calls them, from which he labours to evince the apostasy of believers, he shuts up the whole with a declamation against and reviling of the doctrine he opposeth, with many opprobrious and reproachful expressions, calling it "an impostor, and an appearance of Satan in the likeness of an angel of light," with such like terms of reproach as his rhetoric at every turn is ready to furnish him withal, threatening it farther with calling it in question before I know not how many learned men of all sorts, and to disprove it by their testimony concerning it; and so all that is required for its destruction is, or shall be, speedily despatched! God knows how to defend his truth; and as he hath done this in particular against as fierce assaults as any Mr Goodwin hath made or is like to make against it, so I no way doubt he will continue to do. It is not the first time that it hath been conformable to its Author, in undergoing the contradiction of men, and being laden with reproaches, and crucified among the thievish principles of error and profaneness. Hitherto it hath not wanted, in due time, its resurrection, and that continually with a new glory and an added estimation to what be

fore it obtained among the saints of God; and I no way doubt but that it will grow more and more until the perfect day, when those opinions and inventions of men, derogatory to the grace and covenant of God, his truth, unchangeableness, and faithfulness, which now make long their shades to eclipse the beauty and lustre of it, shall consume and vanish away before its brightness;-in which persuasion I doubt not but the reader will be confirmed with me, upon the farther consideration of what Mr Goodwin's endeavours are in opposition hereto, wherewith now, by the grace of God, contrary to my first intendment, I shall proceed.

CHAPTER XVII.

A REVIEW OF PASSAGES IN SCRIPTURE ADDUCED TO PROVE THE APOSTASY OF SAINTS.

The cause of proceeding in this chapter-Mr G.'s attempt, chap. xii. of his book -Of the preface to Mr G.'s discourse-Whether doctrine renders men proud and presumptuous-Mr G.'s rule of judging of doctrines called to the ruleDoctrine pretending to promote godliness, how far an argument of the truth -Mr G.'s pretended advantages in judging of truths examined-The first, of his knowledge of the general course of the Scriptures-Of the experience of his own heart-And his observations of the ways of others-Of his rational abilities-Ezek. xviii. 24, 25, proposed to consideration-Mr G.'s sense of this place-The words opened-Observations for the opening of the text-The words farther weighed-An entrance into the answer to the argument from hence-The words hypothetical, not absolute-Mr G.'s answer proposed and considered-Whether the words are hypothetical-The severals of the text considered-The "righteous man" spoken of, whom-Mr G.'s proof of his interpretation of a "righteous man" considered-Dr Prideaux's sense of the righte ous person here intended considered-Of the commination in the words, "Shall die"-The sense of the words-What death intended-Close of the consideration of the text insisted on-Matt. xviii. 32-35, taken into a review-Whether the love of God be mutable-What the love of God is-1 Cor. ix. 27; in what sense it was possible for Paul to become a reprobate-The proper sense of the place insisted on manifested—Of the meaning of the word dixes-The scope of the place farther cleared-Heb. vi. 4–8, x. 26-29, proposed to consideration-Whether the words be conditional-The genuine and true meaning of the place opened in six observations-Mr G.'s exceptions to the exposition of the words insisted on removed-The persons intended not true believers This evinced in sundry considerations-The particulars of the text vindicated—of the illumination mentioned in the text-─Of the acknowledg ment of the truth ascribed to the persons mentioned—Of the sanctification mentioned in the text-of tasting the heavenly gift-To be made partakers of the Holy Ghost, what-Of tasting the good word of God and powers of the world to come-Of the progress made by men not really regenerate in the things of God-The close of our considerations on these texts-Heb. x. 38, 39-Mr G.'s arguing from thence considered and answered-Of the

right translation of the words-Beza vindicated, as also our English translators-The words of the text effectual to prove the saints' perseverance-Of the parable of the stony ground, Matt. xiii. 20, 21-Mr G.'s arguing from the place proposed and considered-The similitude in the parable farther considered-An argument from the text to prove the persons described not to be true believers-2 Pet. ii. 18-22-Mr G.'s arguings from this place considered, etc.

THOUGH I could willingly be spared the labour of all that must ensue to the end of this treatise, yet, it being made necessary by the endeavours of men not delighting in the truth which hitherto 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 cheerfulness address myself thereunto; yea, the service and homage I owe to the truth itself, causing this engagement for its rescue from under the captivity wherein by the chains of Mr Goodwin's rhetoric it hath been some time detained, being increased and doubled by the pressing and violent wresting of sundry texts of Scripture to serve in the same design of bondaging the truth with him, is a farther incitation to add my weak endeavours to break open those doors and bars which he hath shut and fastened upon them both, for their joint deliverance.

In Mr Goodwin's 12th chapter, he takes into participation with him, as is pretended, eight places of Scripture, endeavouring by all means possible to compel them to speak comfortable words for the relief of his fainting and dying cause. Whether he hath prevailed with them to the least compliance, or whether he will not be found to proclaim in their name what they never once acknowledged unto him, will be tried out in the process of our consideration of them.

In the first and second sections he fronts the discourse intended with an eloquent oration, partly concerning the tendency of the doctrine of the saints' perseverance, which he girds himself now more closely to contend withal, partly concerning himself, his own ability, industry, skill, diligence, and observation of doctrines and persons, with his rules in judging of the one and the other.

For the first, he informs us that his judgment is, "That many who might have attained a 'crown of glory,' by a presumptuous conceit of the impossibility of their miscarrying, are now like to 'suffer the vengeance of eternal fire;' men thereby gratifying the flesh with wresting the Scriptures 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 souls to all manner of looseness and abominations, so exposing them to the "vengeance of eternal fire," we are well assured; and therefore, "knowing the terror of the Lord, we do persuade men," what we are able, to cast down all high thoughts and imaginations concerning their own abilities to

do good, to believe, to obey the gospel, or to abide in the faith thereof, and to roll themselves freely, fully, wholly, on the free grace and faithfulness of God in the covenant of mercy, ratified in the blood of his Son, wherein they shall be assured to find peace to their souls. On this foundation do we build all our endeavours for the exalting the sovereign, free, effectual grace of God, in opposition to the proud and presumptuous conceits of men concerning their own inbred, native power in spiritual things, an apprehension whereof, we are well assured, disposeth the heart into such a frame as God abhors, and prepares the soul to a battle against him, in the highest and most abominable rebellion imaginable. I no ways doubt that the ways and means whereby innumerable poor creatures have been hardened to their eternal ruin have had all their springs and fountains lie in this one wretched reserve, of a power in themselves to turn to God and to abide with him. That any one by mixing the promises of God with faith, wherein the Lord hath graciously assured him, that, seeing he hath no strength in himself to continue in his mercy, he will preserve and keep him in and through the Son 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, whilst the gospel of Christ finds honour and credit amongst any of the sons of men. There may be some, indeed, who are strangers to the covenant of promise, whatever they do pretend, who may turn this grace of God in the gospel, as also that of the satisfaction of Christ, redemption by his blood, and justification by faith, the whole doctrine of the covenant of grace in Christ, into lasciviousness. But shall their unbelief make the faith of God of none effect? shall their wickedness and rebellion prejudice the mercy, peace, and consolation of the saints? Because the gospel is to them the " savour of death unto death," may it not be the "savour of life unto life" unto them that do embrace it? Whatever, then, be the disasters of men (of which themselves are the sole cause) with their presumptuous conceits of the impossibility of miscarrying,seeing every presumptuous conceit, of what kind soever, is a desperate miscarriage, their ruin 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 bottom of men's walking with God, and of their obedience, is nothing but presumption and conceit, whereby, setting aside the cold fits they are sometimes cast into by the checks of their consciences, they spend their days in the distemper of a fever of pride and folly.

In the ensuing discourse, Mr Goodwin informs us of these two things:-First, What rule he proceeds by in judging of the truth of