2. That the term of " sanctifying," when applied to persons, is not used in any other sense than what is by Mr Goodwin here expressed, is an assertion that will be rendered useless until Mr Goodwin be pleased to give it an edge by explaining in what sense he here in- tends to apply it. Of the term " sanctifying" there are, as hath been declared, two more eminent and known significations: — First, To separate from common use, state, or condition, to dedicate, consecrate, and set apart to God, by profession of liis will, in a peculiar manner,
XVII.] CERTAIN PASSAGES IN SCRIPTUIIE CONSIDERED. 649
is frequently so expressed. Secondly, Really to 'purify, cleanse with spiritual purity, opposed to the defilement of sin, is denoted thereby. In the exposition given of the place here used by Mr Goodwin, he mentions both, — separation, and that chiefly, as the nature of the sanctification whereof he speaks, as also some kind of spiritual cleansing from sin; but in what sense he precisely would have us to understand him he doth not tell us.
I somewhat question whether it be used in the Epistle to the He- brews in any other sense than the former, which was the Temple sense of the word, the apostle using many terms of the old worship in their first signification ; — however, that it is used in that sense in the New Testament, appropriated to persons, without any such respect as that mentioned by Mr Goodwin, is sufficiently evinced by that of our Saviour, John xvii. 19, hmp avruv lyih ayiaZoi iiJMXjrov, express- ing his dedicating and separating himself to his office ; and more instances may be had, if we stood in any need of them.
8. That many are said to be sanctified and holy in the latter sense, as it signifieth spiritual purity, in respect of their profession of them- selves so to be, and some men's esteem of them, who yet were never wholly and truly purged from their sin, nor ever had received the Holy Spirit of pi-omise, who alone is able to purge their hearts, doth not now want its demonstration ; that work hath been some while since performed. So that Mr Goodwin makes not any progress at all in the proof of what he has undertaken, — namely, that they are true believers, in the sense of that denomination which we assert, who in these places are described. For a close, kv c5 riyidsdn is far more properly referred to Christ than to the persons spoken of 3 and that sense the Remonstrants themselves do not oppose.
That they are said, chap. vi. 4, to have " tasted of the heavenly gift" is urged in the next place, sect. 22, to prove them true believers. Both the object and the act are here in question, — what is meant by the "heavenly gift," and what by "tasting" of it. I shall not look into the text beyond the peculiar concernment of the cause in hand; somewhat might be offered for the farther clearing of the one and other. At present it sufficeth, that, be the " heavenly gift'' what it will, the persons of our contest are said only to "taste" of it; which, though absolutely and in itself it is not an extenuating expression, but denotes a matter of high aggravation of the sin of apostasy, in that they were admitted to some taste and relish of the excellency and sweetness of the heavenly gift, yet comparatively to their feeding on it, digesting it, growing thereby, it clearly denotes their coming short of such a participation of it who do but taste of it. That to taste doth not, in the first genuine signification, in things natural, signify to eat and digest meat, so as to grow by it, I suppose needs no proof; that in that sense it is used in the Scriptures, John ii. 9,
650 DOCTRINE OF THE SAINTS' PERSEVERANCE. [CHAP.
Matt, xxvii. 34, is by Mr Goodwin confessed. This lie tells you " is only when the taste or relish of things is desired to be known;" but that our Saviour tasted of the gall and vinegar out of a desire to know the relish of it, he will hardly persuade those who are accus- tomed to give never so easy a belief to his assertions. By the " hea- venly gift" Mr Goodwin in the first place intends Jesus Christ. Now, if by tasting, eating and drinking of Christ be intended, as is here pleaded, Christ himself will determine this strife, telling us that who- soever eateth his flesh shall be saved, John vi. 35, 49-51, 53-57. So that either to taste is not to eat, or they that taste cannot perish. Three things are urged by Mr Goodwin to give proof of his inter- pretation of these words of the Holy Ghost. Saith he : —
1. " Whatsoever is meant by this 'heavenly gift,' certain is it that by 'tasting' is not meant any light or superficial impression made upon the hearts or souls of men, through the sense or apprehension of it, but an emphatical, inward, and affectuous relish and sense of the excellent and heavenly sweetness and pleasantness of it, opposed to a bare speculation or naked apprehension thereof. The reason hereof is clear, viz., because the tastmg of this heavenly gift here spoken of is not mentioned by the apostle in a way of easing or extenuating the sin of those that should fall away from Christ, but by way of aggra- vation and exaggeration of the heinousufiss and unreasonableness thereof, and withal more fully to declare and assert the equitableness of that severity in God which is here denounced against those that shall sin the great sin of apostasy here spoken of It must needs be much more unworthy and provoking in the sight of God for a man to turn his back upon and renounce those ways, that profession, wherein God hath come home to him, and answered the joy of his heart abundantly, than it would be in case he had only heard of great matters, and had his head filled, but had really found and felt nothing with his heart and soul truly excellent and glorious.