Neither is there any thing more added by Mr Goodwin, in all his considerations of the words of this passage of the Scriptures, than what we have insisted on. That [argument] he nextly mentioneth, " That if God here threateneth impenitent sinners only with tempo- ral death, then why should the most profligate sinners fear any other punishment?" is of [no?] more energy for the confirmation and build- ing up of the sense which he imposeth on the words than that which went before. They with whom he hath to do will tell him that he doth all along most vainly assume and beg the thing in question, namely, that the persons intimated are absolutely impenitent sinners, and not so under some considerations only, — that is, that do never recover themselves from their degeneracy from close walking with God, — nor do the words indeed necessarily import any thing else. And for impenitent sinners in general (not those who are only so termed), there are testimonies sufficient in the Scriptures concerning God's righteous judgment in their eternal condemnation.
630 DOCTRINE OF THE SAINTS' PERSEVERANCE. [CHAP.
And this is the first testimony produced by Mr Goodwin for the proof of the saints' apostasy, — a witness which of all others he doth most rely upon, and which he bringeth in with the gi'eatest accla- mation of success (before the trial) imaginable. But when he hath brought him forth, he gives us no account in the least whence he comes, what is his business, or what he aims to confirm, nor can make good his speaking one word on his behalf! Indeed, as the matter is handled, I something question whether lightly a weaker argument hath been leaned on, in a case of so great importance, than that which from these words is drawn for the apostasy of tlie saints; for as we have not the least attempt made to give us an ac- count of the context, scope, and intendment of the place (by which yet the expressions in the verses insisted on must be regulated), so no more can any one expression in it be made good to be of that sense and signification which yet alone will or can yield the least advan- tage to the cause for whose protection it is so earnestly called upon. Now, the leaders and captains of the forces Mr Goodwin hath mus- tered in this 12th chapter being thus discharged, the residue, or the followers thereof, will easily be prevailed with to return every one to his own place in peace.
The next place of Scripture produced to consideration, Mr Good- win ushers in (sect. 11) with a description of the adversaries with whom in this contest he hath to do; and sets them off to public view with the desirable qualifications of " ignorance," " prejudice," and " partiality," having, it seems, neither ingenuity enough can- didly and fairly themselves to search into and to weigh the scrip- tures wherein the case in question is clearly determined, nor skill enough to understand and receive them when so dexterously opened to their hand by Mr Goodwin. What they are the Lord knoweth, will judge, determine, and in the appointed time declare; and it may be the day that shall manifest all things will vindicate them from these reproaches. In the meantime, such expressions as these lie in the middle between all parties at variance, exposed to the use of any one that is pleased to take them up. The place insisted on in the sequel of this preface is the parable of our Saviour, Matt, xviii. o'2-So ; the whole extent of the parable is from verse 21 to the end of the chapter. Hence Mr Goodwin thus inferreth, sect. 11: —
" Evident it is, from our Saviour's reddition or ajDplication of the parable, ' So likewise shall my heavenly Father do also unto you, if,' etc., speaking unto his disciples, verse 1, and to Peter more par- ticularly, verse 21, that persons truly regenerate and justified before God (for such were they to whom in special manner he addressed the parable and the application of it, and indeed the whole carriage of the parable showeth that it was calculated and formed only for such) may, through high misdemeanours in sinning (as, for example,
XVII.] CERTAIN PASSAGES IN SCRIPTURE CONSIDERED. 631
by un mercifulness, cruelty, oppression, etc.), turn themselves out of the justifying grace and favour of God, quench the Spirit of regeneration, and come to have their portion with hypocrites and unbelievers."
Ans. 1. This is not the only occasion whereupon we have to deal with this parable. The Socinians wrest it also with violence to dis- prove the satisfaction of Christ, from the mention that is made in it of the free forgiveness of sins, and the Lord's enjoining others to do what he did; — they, doubtless, being [ready] to forgive without satis- faction given or made as to any crimes committed against them ! Mr Goodwin, with much less probability of drawing nigh to the intend- ment of our Saviour in this place, makes use of it, or rather abuses it, to countenance his doctrine of the apostasy of the saints. To both I say, parables have their bounds and limits, their lines and propor- tions, scope and peculiar intendment, beyond which they prove no- thing at all. To wring the nose of a parable or similitude, to force it to an universal compliance, will bring forth blood. There is no- thing so sottish, or foolish, or contradictious in and to itself, as may not be countenanced from teaching parables to be instructive and proving in every parcel or expression that attends them. The in- tendment of the parable here used, that whereas, from the proportion and answerableness of the comparates, it ai'gueth, is neither that God forgives without satisfaction to his justice, being the judge of all the world, nor that believers may fall away by sins of unmercifulness and oppression, and so perish everlastingly ; but that men, upon the account of mercy and forgiveness received from God in Christ, ought to extend mercy and kindness to their brethren, God threatening and revenging unmercifulness and oppression in and on whomsoever it is found. Whether it be ignorance in us or what it be, the Lord knows and will judge; but we are not able to stretch the lines of this parable one step towards what Mr Goodwin would lengthen them unto. That no persons Avhatever must or ought to expect the grace and pardoning mercy of God to them, who have no bowels of compassion towards their brethren, is clearly taught. In making the rest of the circumstances of the parable argumentative, we cannot join with our adversary, he himself in his so doing working merely for his own ends.