IF it was as a Crown of glory and matter of exceeding joy and peace to the consciences of the Apostles, in un­dergoing the malice and rage of the people, for and in their declaring and making known the counsels of God unto the world, and that they were accounted worthy to suffer shame and reproach from a malicious and perverse generation, in the doing of such a pice of service as this was; and therefore they ceased not, but daily, and in eve­ry place endeavoured to finish their course; and their great design in this, was, That they might manifest the great be­nefit they had in being one with Christ, that they also might Acts 5. 40, 41, 42. have fellowship with him: And so the Apostle Paul became all things to all, that he might gain some; and thus did he endeavour for the Gospel sake, that they might be parta­kers therein with him, that is, that thereby the Gospel might get ground upon the lives & consciences of men, and be more highly esteemed by them, and thereby God would be honoured, the Apostles satisfied to see the fruits of their labours, and the world benefited; and doubtless the hearts of the Apostles were mightily born up in the managing of this great work by the words of their Lord and Master, that before had told them what they must expect, if they would undertake that piece of service, how that they should meet with abundance of persecution and contradiction of sin­ners, and should be hated of all men, 1 Cor. 9. 22, 23. (that is of the most part of men) for his names sake, Joh. 15. 20, 21. but with all comforts them with this consideration, The [Page 2] servant is not greater then his Master, Job. 30. 16. And if they have dealt so unworthily with him, they must expect to have a taste of the same cup, 1 Pet. 1, 2. therefore he is said in his suffering, to leave us that for an example, and we to follow his steps therein.

I am now to present to thy view, that which is a trouble to my spirit, to consider that I should be so necessi­tated by unreasonable men, that upon Christian-like and honourable terms might have prevented the same, I shall as briefly as possibly I can give you a narration thereof. 1. I shall give you the occasion, 2. the matter.

First, the occasion was this; On the fourth day of Ja­nuary Mr. William Jenkins in his morning Lecture, preaching out of Cant. 1. 3. the words are these, Because of the savour of thy good Oyntment, thy Name is as Oyntment powred forth, there­fore do the Virgins love thee: From the words Mr. Jenkins was pleased to raise these foure or five considerations.

First, That Jesus Christ he is a prevailing savour.

Secondly, That he was an attractive and drawing sa­vour.

Thirdly, that he was a defusive and spreading savour.

Fourthly, he was an everlasting and effecting savour, and where the scent of the savour was received, it could never be lost.

Presently he said, he had been in some places that were as the suburbs of Hell, where there was cursing, and swearing, and lying, &c. and the reason of this was, because the sa­vour of Christ was not there. And again, I have been in o­ther places, as have been as the Suburbs of Heaven, where their good counsel, and godly sorrow and mourning for sin; and the reason of this was, because the savour of Christ was there: Now that which was taken notice of from these expressions, was this, Whereas he was pleased to say, The savour of Christ was a defusive and spreading sa­vour, spreading it self in every place, and where it comes, it can never be lost, and yet Mr. Jenkins had been in some pla­ces where the savour was not, which is a meer contradicti­on; [Page 3] so I with another went to him to his house, to see how he would reconcile these extreames: And when we had de­clared that to him, which we averred to be a contradiction and untruth, he replyed; That he was sure, there were none that used to hear him, but knew well enough what he meant; but more of this by and by: Mr. Jenkins was then pleased to say, That he did not say, The savour came in every place: but in every place that it came, it was received: If one man in a place received it, it was received in that place; and where it was received, it could never be left: For, saith he, this I am able to prove, if I should undertake, that Christ was never preached in any place, but there was some one Person or more received it; But this I must tell Mr. Jenkins, that it would be more easie for him to eate his words in this thing (as well as in others) than to prove, there was any one Person in Chorasin, with divers other Places, which might be mentioned: where Christ did most of his works, and yet not a word of any one Convert in them; and there­fore he was as much mistaken in this, as in the rest; But I hope I shall rule my Pen better then Mr. Jenkins and Mr. Vicars, that were there present, ruled their tongues, I should make the Reader blush to hear unsavoury and hard speeches were received from them, and not onely against our selves, but others also that we thought not of, which onely trou­bled us; but enough of this; all the water we had could not queuch that flame of wrath and indignation that brake forth: but we have not so learned Christ to bring rayling for rayling; but rather with meekness instruct those that oppose them; 2 Tim. 2. 24, 25. And such as have taken that Office upon them, on whom this duty is enjoyned (but onely they have forgotten) and so in stead of instructing meekly, there is nothing but throwing dirt in mens faces; surely this per­swasion commeth not of him that called him. Gal. 5. 8. When Mr. Jenkins did perceive what contradiction there was in his Positions, he was pleased to say, This was my sense of it, (though before it was in a mentual reservation) but we are not in such cases to take mens meanings, but their sayings: [Page 4] then we came to speak of the permanency, lasting and effe­ctualitie of the Savour of Christ.

But by the way I shall inform thee of one rarity in M. Jenkins, which is infallibility, indeed it was not onely new, but strange to me; The occasion of this saying in our dis­course was, Mr. Vicars with hot indignation riseth up from his seat, and said, Mr. Jenkins you must take that course as formerly godly Orthodox men did, when they confer'd with Lay-men, to take their words in writing, least they should eat them: To which I replyed, That if Mr. Vicars were so well acquainted with Anthors, he must needs be ac­quainted with this also, that those he calls Orthodox men, are subject to failings and mistakes as well as others, else what meanes, or from whence cometh that contrariety of judgement, contradiction, grudging, and evil surmising, that every day appears in and amongst them; therefore you may be silent therein: To which Mr. Jenkins replieth, I am infallable: I pray, said I, demonstrate that: I will, saith he, thus; God cannot lye, in this I am infalible: If this would prove him infalible, it wil prove all men infalible, for what man is there that doth acknowledge a God, but will say that his God is true; but how this will prove Mr. Jenkin's infallibility is beyond my understanding to conceive: If I say it is day, because the Sun is in the Horizon, this thing is true, therefore I am infallible; but if I had said so, Mr. Jenkins would have cried out blasphemy; but that the speaking of a truth causeth him that speaketh it to be infa­lible, I deny; for example, He that is called the Father of lyes said, that Jesus Christ was the Son of God, Mat. 8. 29. Joh. 8. 44. but this doth not prove him to be infalible, though what he spake was as true as that spake was as true as that spoken by Mr. Jenkins; so that it is evident, that the speaking of a thing that is true, maketh not him that speaketh it, infalible: To come to the Apostles themselves, if any were infalible, they were (mis­take me not) I do not deny, but abundantly acknowledge that they spake truth as the Spirit gave them utterance, but that they themselves, their persons, as compound of flesh and [Page 5] bloud were unerring, is that which the Scripture no where to my remembrance teacheth: But on the contrary, Paul himself did those things he allowed not, Rom. 7. 14, 15. And so the Apostle James saith, In some things we offend all: There­fore there is nothing in Mr. Jenkins Argument that doth in the least degree prove his infalibility: If he had said, God cannot lie, therefore he is infalible, I must have laid my hand upon my mouth and consented to that: But that God that saith he cannot lye, saith, All men are lyars, Num. 23. 19. Rom. 3. 4. Mr. Jenkins is a man, therefore where is Mr. Jenkins infallibility.

And when he had (as he thought) proved his unerring condition, then he laid down an Argument to prove his Doctrine to be so too (to wit) that those that have once re­ceived the savour of Christ, can never lose it; thus; That O­pinion that contradicts that portion of Scripture which saith, He that beleeveth shall be saved, is an erroneous opinion.

But that Doctrine that teacheth; a man may lose the sa­vour of Christ, or fall from believing, is such a Doctrine: Therefore, this Argument shall after be considered; when Mr. Jenkins had laid down this Syllogisme, he triumphed, as though he had called Heaven and earth to witness the same, and so departed as one that is sent of a Message, goeth away, who hath no answer thereunto, but taketh it in scorn that such young men should attempt such a Royall Fort as he is, though Mr. Jenkins could say when he had to do with his seniors, that truth was their senior; so now it might have been said to him (though by infancy) that truth was his elder: But Mr. Jenkins instead of explaining his termes and receiving an answer to what he propounded, challenged any of Mr. Goodwins members, or Mr. Goodwin himself, or all the world, to make his Argument good. We answered, we doubted not but to bring those that should manage the Controversie, against you, but withall said, we fear when any shall come to reason with you, the heat of your passion it is such, that it will not suffer you to dis­pute, [Page 6] when followed close, and caused to speak to the que­stion; so we took our leave of him, and Mr. Bickerstaffe that was then present, coming out with us, said, You see now he hath challenged you, or any of you to dispute the point; And thereupon we gave notice to some of Mr. Goodwins Congregation, how they were challenged, and likewise told them the occasion, and some of them desired me to give Mr. Jenkins notice, that they had accepted of his challenge, and would desire him, that he would be pleased to appoint a time and place, that they might attend him, which I did accordingly, and told him that there would some answer his challenge: Challenge, saith he, you lye, I made no challenge with any, neither wil I dispute with any of them: This was his answer, such a one as I have not found in the mouth of any of the Watchmen of Israel, unless it was their own to deceive, Mica. 2. 11. Jer. 27. 10, 15. Jer. 28. 15. Ezek. 21. 29. But this makes me much admire, that Mr. Jenkins and Mr. Bickerstaffe should both eat their words; the truth is, what the one saith, the other will not gainsay; So I told Mr. Jenkins, I hoped, notwithstanding he had so far forgot himself in his indignation and wrath, yet that he would undertake to prove his Doctrin, or give a reason to the contrary: And he gave three Reasons, though I give them not to you in order, yet these are they, I will lay them down, and then leave the impartiall Reader to judge whe­ther they will excuse him.

First, saith he, the truth is, I am higher then they, and be­ing a Minister of the Gospel, ought not to stoop or conde­scend, or dispute with such men, this is one of them that wil bear him out against his engagement; And this he draweth from his Ministerial Function as an Officer, or else as acco­modated with humane Learning and external parts, both which shall be considered; As for the first:

1. Whether his Ministerial Office doth give him this pri­viledge, I am altogether ignorant thereof; And ignorant shall be still, unless I could be perswad all he was infallible; for no place of Scripture could he shew for it: If I am not [Page 7] mistaken, 2 Tim. 2. 24, 25. teacheth another lesson, the ser­vants of the Lord must not strive; what then? be gentle, to whom? to all men, as if he had said, Men are very apt to forget their duty in their Office, especially those that are great and honorable in the World, and that have great parts; but to these Mr. Jenkins will be gentle, but as for the other, they are Michanicks; but how must he behave himself to them? surely, as unto the other, gentle to all men, I conceive, as well the weak and obstinate, as others, abounding in meek­ness towards all: And all the thanks I had for my paines in teaching a man the right way, it was to be called unmanner­ly fellow: Surely if Mr. Jenkins would set the saddle upon the right horse, he should have called the Apostles unman­nerly, for that was his word: But Mr. Jenkins taketh it in disdain to be told his duty from a mean one, though the Message be from the Lord, if the Person be not exalted; he will have more of it, forgetting that place, 1 Tim. 5. 21. I charge thee before God, and the Lord Jesus Christ, and his elect Angels, that thou observe these things without preferring one be­fore another, doing nothing by partiallitie: This Scripture should make Mr. Jenkins tremble at the reading thereof, or else he thinketh it not to be the Word of God, or that he is so high, it cannot reach him; And that the Injunction of God, prefer not one before another, and do nothing by par­tialitie, nothing concernes him; But Mr. Jenkins saith, I am above you, I have my fat and my Fleece by such and such, and by them cometh in my gaine; therefore I must make a difference, but saith the Apostle, If you do, look to it, for though you may be corrupted with bribes, yet there are faithfull Judges that will not wink at such things, Fitus 1. 9. Holding fast the faithful Word, as he hath been taught, to what end, that he may be able by sound Doctrine both to exhort and to convince gain-sayers; the Apostle doth not say, the rich or poor, but all gain-sayers, as well of the Laicks, as the Cler­gy, according to Mr. Jenkins expression; Many Scriptures might be added; but I think this hath sufficiently cleared the point, that it is the duty of a Minister to give satisfacti­on [Page 8] to the meanest of his Brethren, as to those that are the greatest.

Now we shall come to examine the second branch of this Reason, which is, if it be any thing, it must be his humane Learning, and acquired parts which we shall now speak to:

If we finde it to be any where mentioned as a gift, yet we shall not find it to be a thing, that thereby they should exalt themselves above their Brethren. But if Mr. Jenkins saith, This is that which putteth so great and vast a difference be­tween him and others; whether herein he pleads not like the Jews, who said, We have Abraham to our Father, and are you greater then he? so Mr. Jenkins, he hath Humane Learning, and you, saith he, are illiterate. But the Word teacheth o­therwise. Phil. 2, 3. Let each esteem another above himself. Joh. 5. 44. the Apostle there saith upon the like occasion as this, of Mr. Jenkins, he that would be greater then his Brethren, Christ saith, Let him be your Minister, and he that will be chief, let him be servant to all: he that abaseth himself shall be exalted; not the proud man, for the Lord looketh upon the proud a­far off; And the Apostle saith, I Preach not my self, but Christ Jesus the Lord, and my self your servant for Jesus sake, 2 Cor. 4, 5. But Mr. Jenkins hath not found this way out, to become a fool that he may be wise; but rather, his notionall & Human know­ledge doth puff him up: Let Mr. Jenkins, and all of his per­swasion, consider these places of Scripture; The Apostle saith, Though I speak with the tongues of men, &c. and though eloquent, who through their high flown straines allure the affections of many towards them; And though it were pos­sible to speak with the tongue of an Angel, and want Love, they are but as sounding Brass, or a tinckling Cymbal: yea, though a man hath the gift of Prophesie, and understands all My­steries and Knowledge, which is one step higher then Mr. Jenkins hath gone, yet this is nothing: Doth the Apostle make nothing of all this? What reason then is there, Mr. Jenkins should set so high a value, and boast so much of his fragments, which, as he saith, he spent so much time as twen­ty [Page 9] yeers agoe, he had studied Logick, the same Apostle an­swereth him again, and saith, If any might have confidence the Flesh, and hath any thing to boast of, I more, and reck oneth up his Priviledges (jewels they would have been in Mr. Jen­kins eyes:) but what is the conclusion of all? what things were gain I accounted losse, and dung, that I might win Christ. So that Mr. Jenkins commeth short in this, to make his Argument good, his strength of parts, and great quallifications should rather be an Argument or reason for him to maintain what he spake then, or the contrary: there are many of those whom he challenged that for naturall, and acquired Parts, under savour come not behinde Mr. Jenkins. But by this time, I hope those that have not sacrifised their understan­ding upon the Altar of Affection, see clearly the invaliditie of this Reason.

2. Another Reason why he would not dispute, was; Be­cause he knew not whether he should convince the gain-sayer.

3. Because Disputes are the occasion of strise: Both which are of so little weight and concernment, they are hardly worth speaking to, it being but spending time to no pur­pose.

First, we never find Christ nor his Apostles deny to main­tain their Doctrine concerning Fundamentals upon Master Jenkins accompt (who were as wise as he) which is because they knew not the effect; As for Christ, he preached and Disputed daily with the Jews, Scribes and Pharisees, Publi­cans and Sinners, though he met with great contradiction of sinners: And we find many were convinced at the Preach­ing, and by the Disputations of the Apostles; As for Exam­ple Acts. 9. 29. Acts 17. 17. Acts 18. 19. Paul Disputed two yeers in the School of one Tir annus; It is not to be thought by any, who have not lost their Wits, or else mad with their Witts, that all were convinced by Paul.

Secondly, Ministers are commanded to convince gain-sayers. Titus 1. 9. I hope that Mr. Jenkins doth not think;

First, That gain-sayers are bound to be convinced by his Arguments.

[Page 10]Secondly, That men should imagine that he or any of his coat were unerring, and could not mistake.

Thirdly, Neither do I think, that though a brother be unsatisfied in what is held forth as a truth, that it is fitting for him that asserts any thing for truth, and because another will not consent thereto, to run with open mouth upon him, and threaten with menaces to take away his life.

Fourthly, That though they act according to the word of truth, 2 Tim. 2. 1, 2. and do rightly divide the Word of Truth, yet are Ministers to give (or endeavour to give) sa­tisfaction to gain-sayers, and to vindicate the truth: And so Apollas mightily convinced the Jews, and that publikely; so that it may clearly appear, That

• 1. The Apostles did dispute:
• 2. That this Dispute was publike.
• 3. That the rule by which they proceeded was the word.
• 4. And fourthly you see that their undertaking was not in vain.

And therefore in vain doth Mr. Jenkins please himselfe with this vain and frivolous excuse. We find it was matter of reproof for Jobs three friends, in that they suffered him to justifie himself, and did not convince him of the evill thereof, but we find it to be a duty enjoyned, and therefore the contrary a very weak plea for him who is aloft, and so far exceeds others; but precepts and examples are not suf­ficient for Mr. Jenkins.

As for his third reason it is included in the second, where there is not conviction, there will be gainsaying and con­tradiction. But there are some who are not of Mr. Ienkins and Mr. Vicars frame and temper of spirit, which are more noble, like the Bereans, who will search the Scriptures, and see what is held forth, for truth doth agree with the Word of Truth, which is the reason, I fear, Mr. Ienkins declines an ingagement, least thereby he may pull dishonour on him­self, and appear to be (in truth) that which he would not be accounted to be, which is, an enemy to the Word of truth, but he will sacrifice life, rather then lose repute in the [Page 11] world; which resolution I esteem not right, but it is his Diana, his Goddess: And because of janglings; yet he was pleased to say, the Gospel damned ten times more then it saved; And Mr. Ienkins might as properly have said, If what he held was truth, that the Gospel there­fore ought not to be Preached: But perhaps Master Jenkins will say, I get my living by preaching, but I may be a loser by disputing; by preaching cometh in my Tythes and Offerings; But to me it seemeth but just, that the Hire­ling should as well dispute as preach, for by his own argu­gument, preaching doth occasion stumbling; and indeed, the more for such as he, because they must say what they please, but give no account thereof, and his counterfeit go­ing for currant Coin, as though seaven times purified in the fire, when as if it might be tried, the fiery tryal would con­sume it, and nothing remain extant but the shame of such assertions; But the truth is, the generality of people are wil­ling to take all upon earnest in matters of the greatest mo­ment and concernment, and to take all upon trust to follow a blind guide, though they fall into the ditch with him; but there would be no more janglings in disputes then in prea­ching, were the spirits of men but moderate, and could they prove their doctrines by the rule.

But Mr. Ienkins may say, though I have no Scripture, yet I have this for my argument, that which the Apostle saith to Timothy, 2 Tim. 2. 14. That he was not to strive about words to no purpose: And so in another place, where we are admonished to shun profane and vain bablings, for they will increase to more ungodliness, &c. of whom is Hyme­neus and Philetus, who concerning the truth have erred; to this I answer;

• 1. That janglings and disputings are forbidden, is not denied.
• 2. Such disputes as increase ungodliness and subvert the hearers, that is forbidden, it is not denied.
• And 3. it is not denied, that disputes ought to be shuned between profane & wicked persons that deny plain truths.

[Page 12]But here is nothing spoken but that fundamentall and necessary truths to be satisfied, ought to be disputed of, else it condemneth the Apostles own example and practise, for they did do the same thing, and exorted to the duty, and yet I presume none will deny but that they did administer jangling; but that all disputes ought to be shunned, be­cause some ought, which tend to vain jangling, it seemeth to be an absurd conclusion. Much more might be said to this purpose, but I think enough hath been said in An­swer to Mr. Ienkins three great Reasons, to take off the edge of them, that they may make no entrance in the mindes of any men, or cause them to think that such a slight account of Mr. Jenkins faith will give him a full discharge from do­ing that which is his duty.

Now upon the hearing of these Reasons, I told him, they were too light to bear this great weight upon; and that it still did appear to be his duty both from express commands, and example, and if he would not perform it with respect to his challenge, yet I desired him, that he would do it to dis­charge his duty, and to clear the truth, and convince gain-sayers: for other wise, mens mouthes might be justly open­ed against him to say that he had declined to make good that which he delivered for a truth; but he regarded me not, then I told him, that if this was his resolution, I must deal plainly with him; if this be all the satisfaction we should have, he must expect to hear of it in publique, or to meet with publique opposition: do what you please, saith he; so after a little while he was to speak in publike, and I was there, where he delivered some impertinencies, and such things as he did formerly gain-say; yea, and at the same time also, take a taste of one or two of them; first Mr. Jenkins was speaking of Christ to be the onely foundation of our Faith, and that Scriptures did manifest or shew us this foun­dation, and so in his Bisey Bishop; and yet in the Blinde Guide grants, there was a time when the Scriptures were not a foundation, nor yet so much as a manifester of the founda­tion of Faith [ Blind Guide. p. 46, 17.] but it was manifested [Page 13] by Dreames, Visions and audible voices, &c. so he would have the Scriptures a foundation of truth, and a ma­nifester of the foundation also, But I would faine learn of him whether the thing shewing, and the thing shewed be all one.

Secondly, Mr. Jenkins speaking further concerning this foundation, the strength and largenesse of it shewed that the reason why so few are built upon it, is not because it is not strong and large enough for them to build upon, but because men are not willing to build thereon; so the reason according to Mr. Jenkins Confession, why men build not upon the foundation, is not because they may not, or cannot, but because they will not, and yet in his Blind Guide, pag. 80. he saith, God deals with mens wills as he will, and when he will, and so, like a blind man, strikes at a venture; but we do not much wonder he and all men of his perswasion are so accustomed to it; but more of this in due time.

After Mr. Jenkin, had done all, I began to speak, and as soon as ever I began to speak, the Hireling fled, not answe­ring a word, and his sheep, like ravening Wolves, or Bulls of Bason, compassed me round about, as fierce as Lions, with high indignation; Some crying, Stone him, others, To New­gate with him; others, Hang him (before they had judged him) others cryed, To the Devil with him, the Devil pick his beanes; if these are not the language of ill tongu'd men, I know not where we shall find them: Surely, Mr. Jenkins need not go far to be in the Suburbs of Hell, for according to his own description of the place, it is his own Congrega­tion, and he, as a builder in Gods house, hath beaten the Ayre: surely the stones wil be no ornament to it: doubtless Mr. Jenkins and his Brethren might have saved that labour, as at their own cost, to send out an Army consisting of Twenty Generalls, against a small company of despised poor Lay-men: for Mr. Jenkins hath found a new way, seeing the other fayled; when they came to pitch a field, either they we [...] [...] weak, or both, and what [Page 14] they could not do with the sword of the spirit, they can and will with the arm of flesh, but indeed they might have saved that labour also, for their chief General quit his ground immediately, however his souldiers, to shew their valour, after he was fled, would guard the Pulpit, and that they did most valiantly, ye so gallantly, that I think can hardly be parralell's among professed Christians in all A­ges; (to Mr Fenkins future praise be it:) Well, the Pul­pit being thus stoutly guarded, there was no making the least attempt thereon, but now being got on the other side the hedge, I may make bold to speak (what formerly I in­tended) to the Souldiers and General, which is this; I had thought Mr. Fenkins had born greater love to God and his Truth, and had been a greater benefacter to the World, then to preach another Sermon before he had proved his for­mer to be true, when so deeply question'd and judged to be an errour, this surely would have sorely hurt Mr. Fenkins and his tender lambs to have heard; all my designe, the Lord knows, and my conscience beares me witness, was, that the truth might appear, and be more inquired into, that men may not take darkness for a Vision; and seeing they count themselves unworthy of knowing the minde of God, we shall the better disscharge our duty; but as for Mr. Jenkins, in as much as he was pleased to lay down an Argument, by which he would prove his Doctrine, and defend it against all the world; remember Capernaum (Mr. Jenkins) those things were written for our instruction: alas, what is it for me to attempt that which the whole world is counted in­sufficient, the proud Leviathan, when smitten with a dart, must make to the sands, and Capernaum must come down a­gain, though Mr. Ienkins in fancy be so high, yet being he hath so soarly stumbled, a weak man may keep him down, though I confess my self much inferiour to many, to under­take such a business, yet my heart is good, and my Cause better, and therefore I shall leave the success to him that best knows both; Mr. Ienkins Argument was this; That Opini­on that contradicts that Scripture which saith, He that be­leeves [Page 15] shall be saved. Mark. 16. 16. is an erronious Opini­on.

But that opinion which holdeth a possibility of losing the Savour of Christ, or falling from faith contradicts that Scripture, ergo Mr. Jenkins here, by believing in the major proposition, must mean the first act of faith, and by faith in the second proposition, or minor, he must mean the same thing, viz. the first act of faith, or else he saith nothing; and if his meaning be so, I deny his minor.

And say that though it be possible for a man to lose the Savour of Christ, yet it will not contradict that Scripture; but we shall wave that, and make a little search into the Text upon which Mr. Jenkins argument is grounded, where there is a promise, and a threatning, and both seem absolute life upon the first act of believing, and death unto those to whom it is tendred, and do not believe: Now if Mr. Jenkins will understand the former part of the vefse, the promise to be absolute, by the same reason must he understand the lat­ter part, wherein the threaten is contained to be absolute al­so; for there is no reason to be given from the words to the contrary; but if I can first prove, that both the promise and threatning here, are conditional. 2 That there hath been those that have lost the savour of Christ, then I think this Argument will be layed in the dust, and discharged from this hard duty it is put upon; As for the first, there is no­thing more evident in the Scripture that I know of, to wit, that such promises are conditional, and though ma­ny of them seem to be absolute, yet they are not so to be understood, and if this promise in the Text should be ab­solute, viz. That men upon the first act of believing should be unquestionably assured of eternal glory, however they behave themselves afterwards, and that no sin or sinnes whatsoever should be able to separate God and them. See how it would present God unlike to himself, viz. after he hath given them such an assurance by promise absolute, to require conditions of them, and telling of them, that they shall not be saved, unless they hold out unto the end, Esay [Page 16] 59. 2. as though God should speak at such a rate, how in­consistent to an unchangeable God appears to be, viz. To say, You that truly beleeve in my Son, and have been once made partakers of my holy Spirit, and are fully perswa­ded according to my Will and com­mand given unto you, which you See Mr. Goodwin's Redem. redeem. p. 318. have in you from me, which you cannot possibly, no, not by the most horrid sins, or abominable practises, that you shall, or can commit, fall away either totally or finally; you know, it is impossible you should die in your sins, you that know, and are assured, I will lay an irresistable hand of grace on you, and worke perseverance in you, and so you shall be out of the reach of condemnation; therefore there remains nothing for you, but onely giving of thanks; and do you what you will, in the mean time, you know I will necessitate you to that also, and yet I earnestly charge, ad­monish and beseech you, that you take heed to your selves, that ye continue in the faith, and that there be not in you at any time an evill heart of unbelief in departing from the living God, and that ye fall not from your own stedfastness; yea, I declare and profess unto you, that if you do, my soul shall have no pleasure in you, and if you denie me, I will denie you; and if you be overcome again of the lusts of the flesh and the World, being intangled here in your sins, your latter end shall be worse then your beginning; and if you turn away, all your righteousness shall not be remembred, but you shall die in your sins, and suffer the eternall ven­geance of hell fire; on the other hand, If you continue unto the end, my Promise is, you shall be saved; be thou faithfull unto death, and I will give thee a Crowne of life; therefore strive to enter in at the straight gate, labour for the meat that perisheth not; watch ye, stand fast in the faith, quit your selves like men, be strong; ye are made partakers of Christ if ye hold the begin­ning of your confidence stedfast unto the end; and be not slothfull, but followers of them, who through faith and patience have inhe­rited the Promises: Surely, were not Mr. Ienkins mightily pre­judiced [Page 17] against the light of this truth, he cannot thuse but see a great deal of difference between those exortations, threathings and later promises, and those declarations, ap­plications and former promises, and cannot chuse, if he holds those former comes from God, the later must be from some body else; or else if the later come from God, the former from some body else; or if they came all from God, then those that seem absolute, are yet conditional; or else those that are conditionall, are nothing. Mr. Jenkins would surely be rendred no wise man, in case he should make his child heir of his estate, and actually invest him in it, and give him the greatest security as possibly he can for one single act that hath well pleased him, and he so farre binds himself to perform it, as it is now claimed as a proper right, both absolutely and actually, and then Mr. Jenkins should come to his child, and tell him there is something more to be done, and he must do it diligently, and continue in doing of it as long as he lives, or else he shall lose that as he hath solemnly & absolutely given him without conditi­on; would not he render himself rediculus? and yet at such a rate, would he make God to speak and act; but now as this Scripture seems to be absolute, so we shall give you a taste of Scriptures that seem to be absolute (as they are all in God yea and Amen) but to us is the condition in the event, or thing determined upon such terms, as is suspended up­on the condition included in the detirmination, as for ex­ample, it cannot be denied, but God had determined to de­stroy Nineveh within Fourty dayes after, warned by Jonahs preaching unto them, Jonah 3. 10. for surely, if he had not purposed or decreed it, he would never have sent his Pro­phet to preach it in his Name; but because the purpose and determination of God was conditionall, it implyes onely his purpose of inflicting this punishment determined upon them, in case they had not humbled themselves in such a time limited, therefore this decree, purpose, threat­ning of God, though it seems to be absolute, yet it is not so to be understood, but conditionall; so likewise in the case [Page 18] of Eli, 1 Sam. 2. 30. Wherefore the Lord of Israel saith, I said indeed, that is, I purposed or determined, that thy house, and the house of thy father should walk before me, viz. in the dignity and office of the Priesthood for ever; but now the Lord said, Far be it from me, the reason is, because, Him that honoureth me, him will I honour; but they that despise me, shall be lightly e­steemed. Here also is an absolute promise as one would think, when God said, or determined Ely's house should walk before him for ever; there was no condition expres­sed, but included as plainly appears in the event: The time would faile to run over all the places that lift up their hand to this truth; namely that the promise and threatning of God; I mean of this nature only, take a taste of them, 2 Cor. 6. 17. &c. Wherefore, saith God, come ye out from among them, and touch no unclean thing, and I will receive you, and be a fa­ther unto you, and you shall be my sons and daughters, saith the Lord: And the use the Apostle makes of this conditionall promise, is this, Having these promises, dearely beloved, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the face of God: So likewise Rev. 2. 10. Be thou faith­full unto death, and I will give thee a crown of life, with Rom. 11. 22, 23. Matth. 7. 7. Joh. 16. 21. Hebr. 4. 1. 1 Cor. 6. 9, 10. Gal. 5. 21. Joh. 15. 7. & 10. Mark. 16. 16. all which speak aloud, that the promises and threatnings of God, as in the case before specified, are conditional.

Much more might be said to the clearing of this truth, and making null the Argument; but in my judgement there hath been so much said, that were not men prejudiced against it with more then ordinary disaffection, they could not chuse but see a truth in it; yet notwithstanding I shall proceed to the second particular, in order to the clearing of the Question, to wit, to give an instance or two of per­sons that have had the savour of Christ, and yet have lost it: We shall begin with Hymeneus, Philetus and Alexander, where Paul exhorts Timothy to keep that as others had lost, to wit, faith and a good conscience, of whom is Hymeneus and Phy­letus; and so 2 Tim. 2. 17. and their words will eat as doth [Page 19] a canker, of whom is Hymeneus & Alexander, who have erred 1 Tim. 1. 19, 20. from the truth, saying, The resurrection is past already, and overthrow the faith of some men: From the former of these two, it is evident, that Hymenius & Alexander had faith, and that saving also, or such a faith as would or did capasi­tate them for salvation; the reason is, The Apostle exhorts him to hold the same, and no other than that which they had put away, and then, if that they had was not sound, the Apostle exhorts them to hold or keep that which would stand them in no stead: No, it would then have been such a faith as would have been a snare unto them.

Secondly, because it was accompanied with a good Con­science, a man can never be said to have a good Conscience unless he have saving faith, because so long as he is in a state of unregeneracie and unbelief, his Conscience stands accu­sing of him, and so long not good; a good Conscience is more clearly amplified in the fifth verse of this Chapter, the end of the command is Charity out of a pure heart, and a good consci­ence, and faith unfained; and he that hath a good Consci­ence, must needs have a pure heart, they are so linked toge­ther, and all being the end of the Law, that it is impossible to have the one, and want the other; So the Apostle Peter, [1 Pet. 3. 15, 16.] Sanctifie the Lord in your hearts, and be ready to give an answer to every one that shall ask, a reason of the hope that is in you, with meekness and fear, having a good conscience, &c. a little after he sums up the end, or placeth the sum or sub­stance of true Christianity in a good conscience, though the o­ther are not excluded, which shews that for a man to have a good conscience, is to be eminently in the favour of God, and that a good Conscience proceedeth from unfaigned faith; See 1 Tim. 3. 9. Hebr. 9, 14. and 10. 22. compared to the former, doth clearly evince this to be a truth.

Neither is that much considerable which some would create to excuse themselves in conceiting the contrary, to wit, That by faith here, is meant the Doctrine of the Go­spel; but whether it be the Doctrine of the Gospel, or the act of faith, it will amount to one and the same, if a [Page 20] man doth receive or hold the Doctrine of the Gospel with a good conscience, it must be with a pure heart; and neither of these can be without faith, which is the ground-work of all; so they that notionize this to relieve them, will take darkness for a vision; but if it be said, the Apostle could not tell what men were, they knew not the hearts of men; and so the men that made ship-wrack of faith might not have such a good conscience as is pleaded for; but let those men of this perswasion consider whether the Apostle spake these words as a man, or whether it was not God in the man; if the Apostle had no better insight in the business, we have little ground to believe, that the holding that he ex­horts us to, will do us any great good, in case we should hold it; and so they would make God speak like them­selves: there is nothing can rationally be concluded by any to refute this sense contended for, but the considerati­on of the nature of a good conscience will repeal it; there­fore very evident it is, that those men that had faith and a good conscience, had the Savour of Christ, and that in an eminent manner. We shall mention two more instances; we shall briefly run over them, that is David and his son Salo­mon; as for David, I think it is no mans Question, whether he had not the savour of Christ, and was a true and reall Saint before the committing of those two horrid sinnes of murther and adultery; for he had this signall testimony, of being a man after Gods own heart, which was given unto him by God himself, before he had committed those two sins, as appears, 1 King. 14. 8. with Act. 13. 22. and Psal. 89. 20. this I think no man denieth; but the Quaere is, whether he remained truly godly under the guilt, since from the time of his committing of them to the time of his repentance; they do not stick to affirm it, but I must of necessity deny it, and the reason is, because he that commits murther and A­dultery against the light of conscience, and with much de­liberation, and remaines under the guilt of these sins with­out repentance, is not a man that is truely godly, or that hath the Savour of Christ in him.

[Page 21]But David is such a one, ergo as for the first Proposition it doth not need much proof; for he that shall act, and with­out remorse of conscience commit that as is expresly against the command of God, cannot be a man in the doing of that in the fear of God, or love of God, because of their want of obeying of God; but we shall a little illustrate it with a second, thus, he that is truly godly, and hath the Savour of Christ in him, hath by the gracious promise of God a right unto the Kingdome of glory; this I think is not denied by any; therefore he that commits murther and adultery hath no right to the Kingdome of glory, during his impenitency under the guilt of these sins; ergo, for the confirmation of this, we shall give an express Text of Scripture, 1 Cor. 6. 9, 10. No whoremongers, and mutherers, nor adulterers, &c. shall enter into the Kingdome of God; and they that do such things, shall not enter into the Kingdom of God, Gal. 5. 21. Ephes. 5. 5, 6. so that David while he remained impeni­tent, under the committing of these two abominations, was a subject of death, on whom the wrath of God should abide for ever; and he was, according to Mr. Jenkins own con­fession, in the suburbs of hell; those things that are visibly objected against, it being the traditions of men onely, and the Scriptures so clear against it, I shall not trouble the Reader with them. Another instance we have in Salomon also, that he, before his falling in adultery, and other mis­carriages, was a true believer, and one that had the Savour of Christ, is manifest; and is not, as I know, denied by any; for Nehemiah speaking of Salomon, saith, That among many Nations there was no King like unto him; for he was be­loved of his God, Nohe. 13. 6. but their confession saveth a proof of that; and that he also sinned at an eminent rate, is that also they do not deny: A Catalogue of his wicked­ness is reckoned up by God himself in 1 King. 11. 1, 2, 3. his heart was not perfect with the Lord God, as was the heart of his father David; that he did that which was evil in the sight of the Lord; that the Lord was angry with him, be­cause his heart was turned from the Lord God of Israel; and [Page 22] this his father warn'd him of before his death, 1 Chron. 21. 9. therefore evident it is Salomon lost the savour of Christ: Much more migh be said to this controversie, but seeing Mr. Jenkins lieth bound to defend his Doctrine, I am onely to give answer to what is alledged by way of proof, other­wise much, and that with abundance of light, might be shewed to confirm that Doctrin that pleads against his; and surely if I should deliver any thing for the mind of God in a publik Congregation, or any where else, if I would not stand to defend it against gainsayers, when so deeply questi­oned; I should be ashamed to appear to speak in the Name of God any more, much more to take Tythes and offer­ings, to look after Tyth Mint and Anise, and neglect one great part of the Ministery, seeing what Mr. Jenkins hath yet brought to prove his Doctrine, is found too scant for that service, but is clearly detected and discharged from, it lieth upon him as he wil answer the neglecting of his making ful proof of his Ministery, to shew himself one that need not be ashamed, but rightly dividing the word truth, or in truth.

Therefore let it be seriously minded by all Rationall and understanding Christians;

1. Whether those that profess themselves to be Ministers of the Gospel, and yet refuse to prove and defend their Do­ctrine (when question'd) are indeed Ministers of the Go­spel, Considering the Apostle in giving Rules and Instructi­ons to Titus in and about ordaining of Ministers or Elders, 1 Tet. 9. prescribe how he should make choice of such quallif­ed Persons as should be able & willing both to exhort and convince gainsayers therefore whether those that do not answer those ends of Ministers, are not pretended Mini­sters onely, or otherwise very weak and unorthy.

2. Whether those Persons that thus pretend to be Sheep­herds of the flock of Christ, and yet neglect those things that are Essentially necessary to the keeping the Flock in green Pastures, and also to keep the Wolf from them, are not such as creep in at a back door, and so appear to be no less then Hyrelings, taking but little care of the Flock, gaping more [Page 23] after the fleece, to fether their own nests, then after the sheep, to lead them in fresh Pastures, more for filthy lucre, then of a ready minde?

3. Whether it be not probable that such Sheepherds, yea, whither it be not apparent that they do grow so careless of the Flock (that when the Wolf cometh, or when some seem­ing profit is like to redowne to them in other places) flee from them; and like bad and covetous servants, that would serve two Masters, render themselves despisers of God, and his service?

4. Whether when the chief Shepherd shall appear, to call the inferior shepherds to an Account, it will not go hard with the Hireling, when the Shepherd will appear that will judge infallibly indeed; then woe to lazy Lozzells that creep in at the back-door, when He shall come to Crown faithfull Shepherds with a Crown of glory, the Hyreling's reward will not be according to this truth, of well done good and faith­full servant?

5. Let it also be considered, whether such Shepherds that take no more care for their flocks, and of making full proof of their faithfulness in the Ministry, ought to be Counte­nanced by Authoritie in their granting of what mainte­nance they defire, and that they should take so much care for their body, that will take no more care (according to their duty and profession) for precious souls of men?

6. Whether Shepherds are not bound to feed the flock, and also to lead them in green pastures, and that with much care and faithfulness, though the sheep do not every yeer cast their coat, considering the former is injoyned, though the latter remain unperform'd?