THE HIRELINGS REWARD: OR, A serious Word to considering People. BEING A RELATION Of some Difference between Mr. WILLIAM JENKYNS, and some Others. Occasioned by the Questioning of his Doctrine, and his undertaking to defend it; Together with his Argument, by which he pretended to do it. As also His Reasons of deserting his undertaking; With an Answer to his said Argument and Reasons; Together with some Queries touching the Point in Question; with the manner of his being publicly opposed, and the Deportment of himself and his people thereupon: All faithfully laid down by R. T. Study to show thyself approved, one that need not be ashamed, rightly deviding the Word of Truth. 2 Tim. 2. 16. But he answered and said, Every plant which my heavenly Father hath not planted, shall be rooted up. Matt. 15. 13. The hireling fleeth, and careth not for his sheep, because he is a hireling. Joh. 10. 13. LONDON, Printed by J. C. and T. W. 1652. To the Christian Reader. READER, Possibly thou mayst have taken up the observation before me, but however it will not be amiss to remind thee of it, viz. That a person full of prejudicated thoughts, and prepossessed with strong prejudice against either persons, or things, doctrines or opinions, lies under a very great disadvantage, and stands upon terms of the greatest improbability that likely can be, to see far, or to search deep into the mysteries of Truth; yea, the truth is, that one great reason why men abide so long in the Earth, and do not mount up into the Heavens themselves; I mean why they converse no more with those great and excel'ent things which are presented to the view of men in the Gospel of Jesus Christ; why they solace and delight themselves no more with visions of life and immortality; but are such strangers unto the glory of spiritual employments; it is because they are already wedded unto something or other, either in their judgements (or rather wills) or practices, or both, which to them is as a beloved Dallilah, which whosoever riseth up to oppose, or question (although it be only to search into the grounds thereof, and so if it be a Truth, to establish them the more firmly therein; if Error, to show them that it cannot bless them) shall notwithstanding be the hatred of their souls; they are already prepossessed with hard thoughts against the persons, and prejudice against such doctrines or opinions, whereof the engagement of the one, and the tendency of the other shall be to unsettle or take them off the Lees of their present embraced opinions, although it be to establish them upon that Rock that is higher than themselves, the clear pathway whereunto as yet they have not known, or at least have not been so well acquainted with: It is a common saying, but I judge it hath somewhat of weight in it, That Custom. becomes a second nature; Implying, that whatsoever men shall for a long time have accustomed themselves unto, whether it be the owning and maintaining of any doctrine or opinion, or whether it be the practising of what they so own and maintain, or whatever else, their long accustomedness thereunto, renders it a matter very hard and difficult for any man whosoever to remove them off their standing herein, yea though their feet all this while have been set in slippery places, and he that desires to remove them, doth it only in order to this great design, viz. That they might now stand in everlasting felicity; yet nevertheless, the transplantation in this kind becomes (comparatively) as difficult, and almost as hard as the changing of Nature itself, or the turning her out of her course; And upon this account, I suppose it is that the Spirit of God him-himself speaketh thus, Can the Blackmoore change his skin, or the Leopard his spots? What then? Why then indeed may you that are accustomed to do evil, learn to do well: Implying, that their long accustomedness unto evil, was that which now had made their Learning to do well, so difficult and hard unto them. This supposed, and taken along with us, I conceive thou wilt not much w●nder at the manner of the carriage of the business now presented to thy view; Otherwise indeed it would seem very strange, to see a man who owns himself as Minister of the Gospel (who of all others ought to apply himself so to the minds and consciences of men, as (if possible) to convince all gainsayers; but however to be ready to give to every one that asketh him, a reason of that faith and hope that is in him, to see or hear such a man deliver such things for and under the name of Truths of God, which notwithstanding he refused to vindicate and maintain against gainsayers; yea, a reason, or account whereof he refused to give, though publicly desired; denying also, to answer the Objections of his gain-sayer; I suppose thou wilt readily resolve this practice of his, [Mr. Jenkins] into that principle , viz. A prepossessedness of mind, and prejudicated opinion, either of the person or doctrine, or both, which now opposed him, being wedded, and deeply baptised into the Spirit of his own opinion, But (as there is too much cause to suspect) upon much the same terms, as they that are represented by the stony ground in our Saviour's parable, Matt. 13. 20. is said to have received the Word, viz. (not having much root in themselves) was therefore unwilling to have his Doctrine in this kinds too much searched into, or the spirit of it too far tasted by men, lest when the Truth of the Gospel in this respect should be brought forth into the light, the glory of this his opinion should thereby be laid in the dust: My humble request therefore unto thee (Christian Reader) is, That seeing such a Rock before thee, thou wouldst be very eircumspect and careful, lest thou thyself shouldest run upon it, and be split in pieces by it; Know this, that Truth is no farther thine, than it is received by thee upon rational grounds; neither can it do thee any service like itself, till it first enters into thy soul by the door of thy understanding, and thence passes into thy judgement, and so proceeds into thy will and affection, and so comes forth into practice in thy life and conversation; And it is never like thus to enter (at least not strongly to possess thy judgement and conscience) unless thou shalt be willing to weigh, and pounder, and look round about thee, and consider on what account thou hast or dost receive it; Take therefore the Apostles council, Try all things; sift them to the Bran, search them to the bottom, try them throughly, and then Hold fast that which is good: Thou art never like to Hold fast that which is good, unless thou shalt be willing and industrious to dive into the depth of the grounds, and reasons of it, and to see the strength that is in it, That thou mayst be able thus to do in the Controversy now before thee, shall be my prayer unto the God of Grace and Love, into whose bosom I now commend thee. Farewell. The Hirelings Reward. 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 name's sake, Joh. 15. 20, 21. but with all comforts them with this consideration, The servant is not greater than 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 Christianlike 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 Ointment, thy Name is as Ointment poured forth, therefore do the Virgins love thee: From the words Mr. Jenkins was pleased to raise these four 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, etc. 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 itself 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 mere contradiction; so I with another went to him to his house, to see how he would reconcile these extremes: And when we had declared that to him, which we averred to be a contradiction and untruth, he replied; 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 easy for him to eat 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 than 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 only against ourselves, but others also that we thought not of, which only troubled us; but enough of this; all the water we had could not queuch that flame of wrath and indignation that broke forth: but we have not so learned Christ to bring railing for railing; 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 enjoined (but only they have forgotten) and so in stead of instructing meekly, there is nothing but throwing dirt in men's faces; surely this persuasion cometh 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 men's meanings, but their say: 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 only 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 conferred with Laymen, to take their words in writing, lest they should eat them: To which I replied, 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 means, 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 infallible: I pray, said I, demonstrate that: I will, saith he, thus; God cannot lie, in this I am infallible: If this would prove him infallible, it will prove all men infallible, 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 infallible, I deny; for example, He that is called the Father of lies said, that Jesus Christ was the Son of God, Mat. 8. 29. Joh. 8. 44. but this doth not prove him to be infallible, though what he spoke was as true as that spoke 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, infallible: To come to the Apostles themselves, if any were infallible, they were (mistake me not) I do not deny, but abundantly acknowledge that they spoke truth as the Spirit gave them utterance, but that they themselves, their persons, as compound of flesh and blood 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 infallibility: If he had said, God cannot lie, therefore he is infallible, I must have laid my hand upon my mouth and consented to that: But that God that saith he cannot lie, saith, All men are liars, 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, than 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 believeth 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 Syllogism, 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 Royal 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 terms and receiving an answer to what he propounded, challenged any of Mr. goodwin's 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 Controversy, against you, but withal 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, 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. goodwin's 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 lie, I made no challenge with any, neither will 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 Doctrine, 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 impartial Reader to judge whether they will excuse him. First, saith he, the truth is, I am higher than 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 will bear him out against his engagement; And this he draweth from his Ministerial Function as an Officer, or else as accommodated with humane Learning and external parts, both which shall be considered; As for the first: 1. Whether his Ministerial Office doth give him this privilege, I am altogether ignorant thereof; And ignorant shall be still, unless I could be persuade all he was infallible; for no place of Scripture could he show for it: If I am not 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 honourable 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 pains 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 partiality: 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 partiality, nothing concerns 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 gain; 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 faithful 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 gainsayers; the Apostle doth not say, the rich or poor, but all gainsayers, as well of the Laics, 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 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 find 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 than 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 than 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 myself, but Christ Jesus the Lord, and myself 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 notional & Human knowledge doth puff him up: Let Mr. Jenkins, and all of his persuasion, consider these places of Scripture; The Apostle saith, Though I speak with the tongues of men, etc. and though eloquent, who through their high flown strains 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 tinkling Cymbal: yea, though a man hath the gift of Prophecy, and understands all Mysteries and Knowledge, which is one step higher than 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 years ago, he had studied Logic, 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 Privileges (jewels they would have been in Mr. Jenkins eyes:) but what is the conclusion of all? what things were gain I accounted loss, and dung, that I might win Christ. So that Mr. Jenkins cometh short in this, to make his Argument good, his strength of parts, and great qualifications should rather be an Argument or reason for him to maintain what he spoke then, or the contrary: there are many of those whom he challenged that for natural, and acquired Parts, under savour come not behind Mr. Jenkins. But by this time, I hope those that have not sacrificed their understanding upon the Altar of Affection, see clearly the invalidity 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 strife: 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 account (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 years 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 Wits, that all were convinced by Paul. Secondly, Ministers are commanded to convince gainsayers. Titus 1. 9 I hope that Mr. Jenkins doth not think; First, That gainsayers are bound to be convinced by his Arguments. 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 gainsayers, and to vindicate the truth: And so Apollas mightily convinced the Jews, and that publicly; so that it may clearly appear, That 1. The Apostles did dispute: 2. That this Dispute was public. 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 himself with this vain and frivolous excuse. We find it was matter of reproof for Jobs three friends, in that they suffered him to justify himself, and did not convince him of the evil thereof, but we find it to be a duty enjoined, 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. jenkin's and Mr. Vicar's 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. jenkin's declines an engagement, lest 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 than lose repute in the 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 than it saved; And Mr. jenkin's 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 Tithes 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 seven times purified in the fire, when as if it might be tried, the fiery trial 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. jenkin's 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 babble, for they will increase to more ungodliness, etc. of whom is Hymeneus and Philetus, who concerning the truth have erred; to this I answer; 1. That janglings and dispute 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 aught to be shuned between profane & wicked persons that deny plain truths. But here is nothing spoken but that fundamental and necessary truths to be satisfied, aught to be disputed of, else it condemneth the Apostles own example and practice, for they did do the same thing, and exhorted to the duty, and yet I presume none will deny but that they did administer jangling; but that all disputes aught to be shunned, because some aught, 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. jenkin's three great Reasons, to take off the edge of them, that they may make no entrance in the minds 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 gainsayers: for other wise, men's mouths 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, than 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 public, or to meet with public opposition: do what you please, saith he; so after a little while he was to speak in public, and I was there, where he delivered some impertinencies, and such things as he did formerly gainsay; 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 only foundation of our Faith, and that Scriptures did manifest or show us this foundation, and so in his Bisey Bishop; and yet in the Blind 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 by Dreams, Visions and audible voices, etc. so he would have the Scriptures a foundation of truth, and a manifester of the foundation also, But I would feign learn of him whether the thing showing, and the thing shown be all one. Secondly, Mr. Jenkins speaking further concerning this foundation, the strength and largeness of it shown 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 men's 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 persuasion 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 Basin, 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 cried, To the Devil with him, the Devil pick his beans; if these are not the language of ill tongued 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 God's house, hath beaten the Air: surely the stones will 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 Generals, against a small company of despised poor Laymen: for Mr. Jenkins hath found a new way, seeing the other failed; when they came to pitch a field, either they we●● 〈…〉 weak, or both, and what 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 soldiers, to show 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 parralells 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 Soldiers 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 questioned and judged to be an error, this surely would have sorely hurt Mr. Fenkins and his tender lambs to have heard; all my design, the Lord knows, and my conscience bears 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 mind 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. jenkin's in fancy be so high, yet being he hath so soarly stumbled, a weak man may keep him down, though I confess myself much inferior 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. jenkin's Argument was this; That Opinion that contradicts that Scripture which saith, He that believes shall be saved. Mark. 16. 16. is an erroneous 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 threatening, and both seem absolute life upon the first act of believing, and death unto those to whom it is tendered, 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 threatening here, are conditional. 2 That there hath been those that have lost the savour of Christ, than I think this Argument will be laid 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 sins 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 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 believe in my Son, and have been once made partakers of my holy Spirit, and are fully persuaded 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 practices, 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 hand of grace on you, and work perseverance in you, and so you shall be out of the reach of condemnation; therefore there remains nothing for you, but only 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 yourselves, that ye continue in the faith, and that there be not in you at any time an evil heart of unbelief in departing from the living God, and that ye fall not from your own steadfastness; yea, I declare and profess unto you, that if you do, my soul shall have no pleasure in you, and if you deny me, I will deny you; and if you be overcome again of the lusts of the flesh and the World, being entangled here in your sins, your latter end shall be worse than your beginning; and if you turn away, all your righteousness shall not be remembered, but you shall die in your sins, and suffer the eternal vengeance of hell fire; on the other hand, If you continue unto the end, my Promise is, you shall be saved; be thou faithful unto death, and I will give thee a Crown of life; therefore strive to enter in at the strait gate, labour for the meat that perisheth not; watch ye, stand fast in the faith, quit yourselves like men, be strong; ye are made partakers of Christ if ye hold the beginning of your confidence steadfast unto the end; and be not slothful, but followers of them, who through faith and patience have inherited the Promises: Surely, were not Mr. jenkin's mightily prejudiced against the light of this truth, he cannot those but see a great deal of difference between those exortations, threatenings and later promises, and those declarations, applications and former promises, and cannot choose, 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, than those that seem absolute, are yet conditional; or else those that are conditional, are nothing. Mr. Jenkins would surely be rendered 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 fare 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 Forty days 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 conditional, it implies only 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, threatening of God, though it seems to be absolute, yet it is not so to be understood, but conditional; so likewise in the case 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 fail to run over all the places that lift up their hand to this truth; namely that the promise and threatening of God; I mean of this nature only, take a taste of them, 2 Cor. 6. 17. etc. 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 conditional promise, is this, Having these promises, dear beloved, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the face of God: So likewise Rev. 2. 10. Be thou faithful 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 threaten 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 than ordinary disaffection, they could not choose 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 a canker, of whom is Hymeneus & Alexander, who have erred 1 Tim. 1. 19, 20. from the truth, saying, The resurrection is passed 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 unregeneracy 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 unfeigned; 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.] Sanctify 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, etc. 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 shows 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 unfeigned 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 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 groundwork 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 shipwreck of faith might not have such a good conscience as is pleaded for; but let those men of this persuasion consider whether the Apostle spoke 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 Solomon; as for David, I think it is no man's Question, whether he had not the savour of Christ, and was a true and real Saint before the committing of those two horrid sins of murder and adultery; for he had this signal 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 murder and Adultery against the light of conscience, and with much deliberation, and remains under the guilt of these sins without repentance, is not a man that is truly godly, or that hath the Savour of Christ in him. 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 expressly 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 Kingdom of glory; this I think is not denied by any; therefore he that commits murder and adultery hath no right to the Kingdom 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, etc. shall enter into the Kingdom 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 only, and the Scriptures so clear against it, I shall not trouble the Reader with them. Another instance we have in Solomon 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 Solomon, 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 this his father warned him of before his death, 1 Chron. 21. 9 therefore evident it is Solomon lost the savour of Christ: Much more might be said to this controversy, but seeing Mr. Jenkins lieth bound to defend his Doctrine, I am only to give answer to what is alleged by way of proof, otherwise much, and that with abundance of light, might be showed to confirm that Doctrine that pleads against his; and surely if I should deliver any thing for the mind of God in a public 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 Tithes and offerings, to look after Tithe Mint and Anise, and neglect one great part of the Ministry, 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 will answer the neglecting of his making full proof of his Ministry, to show himself one that need not be ashamed, but rightly dividing the word truth, or in truth. Therefore let it be seriously minded by all Rational 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 questioned) 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 only, or otherwise very weak and unorthy. 2. Whether those Persons that thus pretend to be Shepherds 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 than Hirelings, taking but little care of the Flock, gaping more after the fleece, to feather their own nests, then after the sheep, to lead them in fresh Pastures, more for filthy lucre, then of a ready mind? 3. Whether it be not probable that such Shepherds, 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 redound 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 backdoor, when He shall come to Crown faithful Shepherds with a Crown of glory, the Hyreling's reward will not be according to this truth, of well done good and faithful 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, aught to be Countenanced by Authority in their granting of what maintenance they desire, 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 year cast their coat, considering the former is enjoined, though the latter remain unperformed? I Had thought here to have ended, having as I humbly conceive, given a full answer to Mr. Jenkin's Argument, yet being desirous to do some thing which I conceive may give some light to the Controversy; I shall humbly Quere. QUERE I. WHether the Word of God, which is pretended to hold forth an impossibility of true Believers declining to death, doth not teach, will all, that it is possible for such Persons, Viz. Believers, to commit such sins, as against the committers whereof God pronounceth Eternal death, as in Matth. 21. 43. Mark 10. 15. Rom. 14. 17. 1 Cor. 6. 9, 10, 11. Gal. 5. 29. Ephes. 5. 5. and divers other places, it appeareth, and so it be not rendered inconsistent with itself, by such an opinion? QUERE II. Whether such Persons as fall totally from the grace and love of God, may not possibly fall finally also, considering that there is no promise from God, that such Persons shall necessarily and irresistably be brought back again by repentance? QUERE III. Whether that Doctrine that teacheth an utter impossibility of the Saints falling away from the love of God be not a Doctrine that renders God a respecter of Persons, and a God that favoureth, loveth and delighteth in such as are by the Scripture termed children of Belial, and workers of iniquity, contrary to 2 Sam. 2. 14. 2 Cor. 19 7. Acts. 10. 34. Job. 37. 24. Eph. 6. 4. 1 Pet. 17. Rom. 2. 11. Col. 3. 25. with many others? QUERE. FOUR Whether Infants, in their state of Infancy (according to the common notion of Election) are not in a state of grace, and eminently beloved of God? and whether when they come to Act, they fall not from that state, and become children of wrath as well as others? QUERE V Whether that Doctrine which teacheth an Impossibility of Believers falling finally out of the love of God, that commit such things (as God pronounceth them unmeet subjects for his Kingdom) doth not give God the lie, who saith, They that commit such things shall not inherit the Kingdom of God? 1 Cor. 6. 9 Joh. 15. 6. 10. 1 Sam. 2. 30. Gen. 4. 7. QUERE VI Whether the said Doctrine doth not make useless all those exhortations and persuasions, that God applies himself in unto Believers, to watch and Pray continually, to stand fast in the faith, to quit themselves like men, to look to themselves, lest they lose the thing they have gained, to be faithful unto death, and you are made partakers of Christ, if you hold the beginning of your Confidence or faith steadfast unto the end; and take heed lest there be found in any of you an evil heart of unbelief in departing from the living God, with a multitude of like nature? QUERE VII. Whether the said Doctrine which supposeth the said Impossibility, doth not also make void, render useless the Ministry of the Gospel, at least one main branch thereof, viz. so far as it is furnished by God, and appointed for the perseverance of the Saints, and confirming them in the faith? QUERE. VIII. Whether the said opinion of an absolute impossibility of the Saints falling away finally, doth not represent the best, wisest and boliest of men, and that when they were most effectually assisted, and infallibly guided by the holy Ghost, to speak Nonscense, as when the Propbet Ezekiel saith, If the righteous man forsaketh his righteousness, he shall die: If we say, it is impossible for him so to forsake it as to die; and whereas the Apostle Paul saith, I beat down my body, and keep it in subjection, lest when I have preached to others, I myself should become a cast-a-way, or a reprobate; whether I say, to suppose a Saint cannot become a Reprobate, be not to render the saying weak, and ridiculous, and to make him to speak after this Airy light manner, I beat down my body, and keep it in subjection, lest when I have Preached to others, I myself should become (that which it is impossible ever for me to be) viz. a east-away or reprobate? Yea, QUERE IX. Whether the said opinion opposed, doth not make God himself also to speak at such a rate of weakness and contradictions, in supposing impossibilities, as hath been laid down? QUERE X. Whether the said opinion hath not a very natural and strong tendency in it to strengthen the hands of wicked men, to proceed in wicked actions, and to weaken the resolutions of holy men, fearing the Lord in ways of exactness in walking, and carefulness in the same, and consequently to make Professors turn head upon the way of holiness and righteousness, and to give way to all the will of the old man; therefore let it be considered, whether this be a Doctrine according to godliness? Thus I shall conclude, humbly desiring all men that hope to be partakers of the Saints inheritance, which is undefiled, and whereinto no unclean thing shall enter; Consider in the fear of the Lord, whether such a Doctrine, as is here opposed, is like to be from God? and whether there be not great reason to question the same, and throughly to look into it, that so darkness be may exspelled, and the light of truth break forth, and be embraced, to the glory of God, and solvation of all men. FINIS. ERRATA. PAg. 2. lin. 23. for the read this. p. 3. l. 30. deal but only they. p. 6. l 23. for though I give them not to you in order, read though he gave them not to me in order.