not so To what end is any farther dispute If the Scripture speaketh not to Mr Goodwins mind for doubtlesse he is an intelligent and considering man he seeth sufficient ground to question its Authority By what way possible any man can more advance himselfe into the Throne of God then by entertaining such thoughts and conceptions as these I know not An intelligent man is supposed to have from himselfe and his own Wisdome and Intelligence considerations of Gods nature and perfection by which he is to regulate and measure all things that are affirmed of God or his will in the Scripture If what is so delivered suit these conceptions of his that Scripture wherein it is delivered may passe for Canonicall Authentick If otherwise eâdem facilitate rejicitur quâ asseritur which was sometimes spoken of Traditionalls but it seems may now be extended to the written Word The Scriptue is supposed to hold out things contrary to what this intelligent Man hath conceived and considered and this is asserted as a just ground to question its Authority And if this be not a Progresse in the contempt of the Word of God to what ever yet Papists Socinians or Enthusiasts have attempted I am deceived To the Law and to the Testimony with all the conceptions and notions of the most intelligent man if they answer not to this Rule it is because there is no truth in them But he addeth the Reason of this bold Assertion §. 15. for saith he That a God infinitely righteous and holy should irreversibly c. Ans. Neither yet doth this at all mend the matter Neither doth the particular instance given alter at all but confirme the first generall Assertion viz. that If there be any thing in the Scriptures contrary to those thoughts of God which an intelligent man without the Scripture doth conceive of him he hath just grounds to question their Authority which wholly casts downe the Word of God from its Excellency and setteth a poore darke blind creature under the notion of an intelligent man at liberty from his subjection thereunto making him his owne rule and guide as to his Apprehensions of God and his Will And is it possible that such a thought should enter into the heart of a man fearing God reverencing his Word which God hath magnified above all his name There is scarce any one Truth in the whole Booke of God but some men passing in the world for intelligent and considering men doe looke upon it and professe it to be unworthy of an infinitly Righteous and Holy God So do the Socinians think of the Doctrine of the Satisfaction of Christ the great treasure of the Church At the rate that men passe at in this world it will be difficult to exclude many of them from the number of intelligent considering men And are they not all absolved here by Mr G. in this Principle from bowing to the Authority of God in the Scriptures having just ground to question whether they are from God or no. The case is the same with the Papists others in sundry particulats Frame the supposition how you will in things never so uncouth and strange yet if this be the position That in things which appeare so to men upon their consideration if any thing in the Scripture be held out or may be deduced from this to the contrary they are at liberty from submitting their understandings to them and may arraigne them as false and suppositions their whole divine Authority is unquestionably cast downe to the ground and trampled on by the feet of men for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will take care for the vindication of the honour of his Word 2. The opposition here made by Mr Goodwin § 16. and imposed on his Adversaries is as hath been shewed wretchedly false not once spoken or owned by them with whom he hath to do nor having the least colour given unto it by the Doctrine they maintaine yea is diametrically opposite thereunto The maine of what they teach and which Mr Goodwin hath opposed in this Treatise indeavouring to answer that eminent place of the 1 John 3. 9. with many others produced and argued to that purpose is that God will according to the tenor of the Covenant of Grace so write his Law in the hearts of his and put his feare in their inward parts that they shall never depart from him so as to become desperately and outragiously profane but be preserved such to the end as that the Lord with the greatest advantage of Glory to his infinite Wisdome Righteousnesse and Holinesse may irreversibly assure the immortall Inheritance of his Love and Favour unto them So that Mr Goodwin's Discourse to the end of this Section concerning the Continuance of the Love of God to them that are wicked with an equall measure of Favour to them that are Godly according to this Doctrine is vaine and grossly sophisticall and such as he himselfe knoweth to be so To say every one that doth evill is good in the sight of the Lord and that he delighteth in him that is he approveth wicked and ungodly men we know is sufficiently dishonourable to him but yet to say that he delighted in his Church People washed and made Holy in the Blood of Christ notwithstanding their failings or their being somtime over taken with great sinnes when he pleaseth in an extraordinary way for ends best knowne to himselfe to permit them to fall into them which yet he doth seldome and rarely is that which himselfe affirmeth ascribeth to himselfe in innumerable places of Scripture if their Authority may passe unquestioned to the praise of the Glory of his Grace But it seemeth if we take any care that Mr Goodwin may not call the Authority of the Scriptures into question being fully resolved that the Doctrine of the Saints Perseverance is unworthy of a Holy and Righteous God we must give over all attempts of farther deducing it from them But yet for the present we shall consider what he hath farther to object against it Sect. 34. §. 17. He father objecteth against himselfe and his Doctrine in the be halfe of that which doth oppose in these words It is possible that yet some will farther object against the Argument in hand Vnlesse the Saints be assured of the perpetuity of their standing in the Grace and Favour of God they must needs be under feares of falling away and so of perishing and feare we know is of a discouraging and infeebling nature an enemy unto such actions which men of confidence and courage are apt to undertake Ans. What this objection maketh in this place I know not it neither asserteth any eminency in the Doctrine by Mr Goodwin opposed as to the promotion of Godlinesse nor immediately challengeth that which he doth maintaine of a contrary tendency but only intimateth that the S t s Consolation and peace is weakned by unnecessary feares such as his opinion is apt to
of Elders do precisely intend Bishops in a distinction from them who are only Deacons and not Bishops also as he asserts when by whom by what Authority were Elders who are only so inferior to Bishops peculiarly so termed instituted and appointed in the Churches And how it comes to pass that there is such express mention made of the Office of Deacons and the continuance of it none at all of Elders who are acknowledged to be superiour to them and on whole shoulders in all their own Churches lies the great weight and burden of all Ecclesiastical Administration As we say of their Bishops so shall we of any Presbyter not instituted and oppointed by the Authority of Jesus Christ in the Church let them go to the place from whence they came 2 I desire the Doctour to informe me in what sense he would have me to understand him Disser 2. cap. 29. 21 22 where he disputes that those words of Hierom. Antequà m studia in Religione fierent diceretur in populis Ego sum Pauli ego Cephae communi Presbyterorum consensu ecclesiae gubernabantur are to be understood of the times of the Apostles when the first Schisme was in the Church of Corinth when it seemes that neither then nor a good while after there was any such thing as Presbyters in the Church of Corinth nor in any other Church as we can hear of As also to tell us whether all those Presbyters were Bishops properly so called distinct from Elders who are only so out of whom one man is chosen to be a Bishop properly so called To these enquiries I shall only adde 3ly That whereas in the Scripture we find clearly but of two sorts of Church-Officers mentioned as also in this Epistle of Clement the third that was afterward introduced be it what it will or fall on whom it will that we oppose This saith the Doctour is that of Presbytery give us the Churches instituted according to the word of Christ give us in every Church Bishops and Deacons rather then we will quarrel give us a Bishop and Deacons let those Bishops attend the particular flock over which they are appointed preaching the word and administring the holy ordinances of the Gospel in and to their own flock And I dare undertake for all the Contenders for Presbytery in this nation and much more for the independents that there shall be an end of this quarrel that they will not strive with the Doctour no◠any living for the introduction of any third sort of persons though they should be called Presbyters into Church Office and goverment Only this I must adde that the Scripture more frequently termes this second sort of men Elders and Presbyters then it doth Bishops and that word having been appropriated to a third sort peculiarly we desire leave of the Doctour and his associates if we also most frequently call them so no waies declining the other Appellation of Bishops so that it be applyed to signify the second and not third ranke of men But of this whole business with the nature constitution and frame of the first Churches and the sad mistakes that men have by their own prejudices been ingaged into in this delineation of them a fuller opportunity if God will may eare long be afforded To returne then to our Ignatius even upon this consideration of the difference that is between the Epistles ascribed to him and the writings of one of the same time with him or not long before him as to their language and expression about Church order and Officers it is evident that there hath been ill-favour'd tampering with them by them who thought to prevaile themselves of his Authority for the asserting of that which never came into his mind As I intimated before I have not insisted on any of those things nor do on them altogether with the like that may be added as a sufficient foundation for the total rejection of those Epistles which go under the name of sgnatius There is in some of them a sweet gratious spirit of Faith Love Holiness zeale for God becomming so excellent holy a witness of Christ as he was evidently breathing and working Neither is there any need at all that for the defence of our Hypothesis concerning the non-institution of any Church officer what ever relating to more Churches in his Office or any other Church then a single particular Congregation that we should so reject them For although many passages usually insisted on and carefully collected by D. H for the proof of such an Episcopacy to have been received by them of old as is now contended for are exceedingly remote from the way and manner of the Expressions of those things used by the Divine Writers with them also that followed after both before as hath been manifested and some while after the dayes of Ignatius as might be further clearly evinced and are thrust into the series of the discourse with such an incoherent Impertinency as proclaimes an Interpolation being some of them also very ridiculous so foolishly Hyperbolical that they fall very little short of Blasphemies yet there are Expressions in all or most of them that will abundantly manifest that He who was their Authour who ever he was never dreamt of any such fabrick of Church-Order as in after ages was insensibly received Men who are ful of their own apprehensions begotten in the◠by such representations of things as either their desirable presence hath exhibited to their mind or any after prejudicate presumption hath possessed them with are apt upon the least appearance of any likness unto that Church they fancy to imagine that they see the face all the lineaments thereof when upon due examination it will be easily discovered that there is not indeed the least resemblance between what they find in and what they bring to the Authors in and of whom they make their enquiry The Papists having hatched owned by several degrees that monstrous figment of Transubstantiation to instance among many in that Abomination a folly destructive to whatever is in us as being living Creatures Men or Christians or what ever by sense Reason or Religion we are furnished with all offering violence to us in what we heare in what we see with our eyes and look upon in what our hands do handle and our palats tast breaking in upon our understandings with vagrant flying formes selfe subsisting Accidents with as many express contradictions on sundry accounts as the nature of things is capable of Relation unto attended with more gross Idolatry then that of the poor naked Indians who fall down and worship a peice of red Cloth or of those who first adore their gods and then correct them do yet upon the discovery of any Expressions among the Antients which they now make use of quite to another End and purpose then they did who first ventured upon them having minds filled with their own Abominations do presently cry out and triumph
thereof We are not as yet of that minde And yet 2. We do not lay the only motive unto obedience tendered by the Doctrine we contest for on the certainty of reward which it asserteth which yet is such that without it all other must needs be of little purpose but it hath also other advantagious influences into the promotion of Holinesse which in part have been insisted on 3. It seemeth we say that God promiseth a Reward to them that shall not runne a Race because we maintaine that he promiseth it to none but those who do runne in a Race promising withall to give them strength power and will that they may do so to the end 2. For the close which amounteth to this That the certainty of reward when it is uncertaine for so it is made to be when it is suspended on Actions that are uncertain is more encouraging to Action then certainty of reward not so suspended I shall adde only because I know not indeed how this discourse hangeth on the businesse under Consideration that we neither suspend the certainty of Reward upon our Actions in the sence intimated neither do we say that it is assured to men whether they act or no but say that the Reward which is of Grace through the Unchangeable Love of God shall be given to them that act in Holinesse through the same Love shall all Believers be kept to such an acting of Holinesse as God thinketh good to carry them out unto for the fulfilling of all the good pleasure of his Goodnesse in them and making them meet for the inheritance of his Saints in Light We do not think mediums designed of God for the Accomplishment of any End are such that conditions of the End that it is suspended on them in uncertainty in respect of the Issue before its accomplishment Neither do we grant or can it be proved that God assigneth any medium for the accomplishment of a determinate End such as we have proved the Salvation of all Believres to be and leave it in such a Condition as that not only it shall be effected produced suitably to the nature of the immediate cause of which it is whether free necessary or contingent but also shall be so farre uncertaine as that it may or may not be wrought and accomplished The former part of this third Paragraph is but a Repetition of an Assertion §. 12. which upon the Credit of his own single Testimony we have had often tendered viz. That an Assurance given him that is Godly of the Love of God not depending on any thing in him which it is uncertain whether he will performe or no is no motive to men to continue in the wayes of Holinesse This as I said before I cannot close withall That that which is a motive to Faith and Love and eminently suited to the stirring of them up and setting them on worke is also a motive to the Obedience which is called Love and Obedience of Faith hath been declared If there be any thing of the new and Heavenly nature in the soule any Quality or disposition of a Child therein what can be more effectuall to promote or advance the Feare Honour and Reverence of God in it then an Assurance of his Spirit to continue and preserve them in those wayes which are well pleasing unto him It is confessed that in many Promises of Acceptation here and Reward hereafter the things and duties that are the meanes and wayes of enjoying the one and attaining the other are mentioned not as conditions of the Grace and Love of God to them to whom the Promises are made as though they should depend on any thing of their uncertaine accomplishment as hath been declared but only as the meanes and wayes which God hath appointed for men to use and walke in unto those ends and which he hath absolutely promised to worke in them and to continue to them 4. The close of this Paragraph in the fourth place §. 13. deserveth a little more cleare consideration it containing an Assertion which some would not believe when it was told them and hath stumbled not a few at the repetition of it Thus then he proceedeth Besides whether any such Assurance of the unchangeablenesse of the Love of God towards him that is godly as the Objection speaketh of can be effectually and upon sufficient grounds cleared and proved is very questionable yea I conceive there is more reason to judge otherwise then so Yea that which is more I verily believe that in case any such Assurance of the unchangeablenesse of Gods Love were to be found in or could regularly be deduced from the Scriptures it were a just ground to any intelligent and considering man to question their Authority and whether they were from God or no For that a God infinitely righteous and holy should irreversibly as sure the immortall undefiled inheritance of his Grace Favour unto any Creature whatsoever so that though this creature should prove never so abominable in his sight never so outragiously and desperately wicked and prohane he should not be at liberty to with-hold his inheritance from him is a saying doubtlesse too hard for any man who rightly understandeth and considereth the nature of God to beare Ans. §. 14. The Love mentioned in the foregoing Objection is that which God beareth to them that are godly in Jesus Christ exerting it selfe partly in his Gracious acceptation of their Persons in the Sonne of his Love partly in giving to them of his Holy Spirit and Grace so that they shall never depart utterly and wickedly from him and forsake him or reject him from being their God Whether an assurance of this Love may on good grounds be given to Believers hath been already considered and the Affirmative I hope in some good measure confirmed The farther Demonstration of it awaiting its proper season which the will of God shall give unto it This Mr Goodwin saith to him is questionable yea I suppose it is with him out of question that it cannot be else surely he would not have taken so much paines in labouring to disprove it And that this us his resolved judgement he manifesteth in the next words I verily believe that in case any such assurance were to be found in c. That is Si Deus homini non placuerit Deus non erit What more contemptible could the Pagans of old have spoken of their dunghill Deities with their Amphibolous Oracles were it not fitter language for the Indian Conjurers who beat and afflict their hellish Gods if they answer not according to their desires The whole Authority of God and of his Word in the Scriptures is here cast downe before the consideration of an intelligent man forsooth or a vaine man that would be wise but is like the wild Asses colt and this intelligent man it seemes may contend to reject the Word of God and yet be accounted most wise Of old the Prophet thought
congratulante Ecclesiâ totâ and addes satis pro imperio nihil hìc de acceptatione totius Ecclesiae sine quà Episcopos Diaconos ab Apostolis Apostolicis viris constitutos non esse ex hoc loco concludit Blondellus quasi qui ex Dei jussu Approbatione constituebantur populi etiam acceptatione indigere putandiessent Dissert 4. Cap. 7. 8. 10. And who dares take that confidence upon him as to affirme any more what so great a Doctor hath denyed Though the scope of the place the nature of the thing and first most common sence of the word here used being willingly to Consent as it is also used in the Scripture for the most part Act 8. 1. 1 Cor 7. 12 to a thing to be done or to the doing of it yet here it must be taken to applaud or congratulate or what else our Doctour pleases because he will have it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also must be Viri Apostolici men with Apostolical or extraordinary power when they are only the choice men of the Church where such a constitution of Officers is had that are intended because it is our Doctours purpose to have the words so rendred Ex jussu Dei Approbatione as though any particular command or opprobation of God were intimated for the constitution of the Bishops and Deacons mentioned beyond the institution of the Lord Jesus Christ that Elders should be ordained in every Church because this would seeme to be exclusive wholly of the consent of the people as any way needful or required to their constitution which yet as it is practically false no such thing being mentioned by Clemens who recoutneth the way and meanes whereby Officers were continued in the Church even after the decease of the Apostles and those first ordained by them to that holy employment so also is it argumentatively weake and Unconcluding God appointed designed Saul to be King approving of his so being and yet he would have the people come together to chuse him So also was it in the case of David Though the Apostles in the name the authority of God appointed the Deacons of the Church at Hierusalem yet they would have the whole Church look out among themselves the men to be appointed And that the ordaining of the Elders was with the peoples Election Act. 14. 23. It will ere long be manifested that neither our Doctour nor any of his Associates have as yet disproved This poore thing the people being the peculiar people of Christ the heritage of God and Holy Temple unto him c. Will one day be found to be an other manner of thing then many of our great Doctours have snpposed But he informes us Cap. 4. Sect 3. From that Testimony which we cited before that the Apostles in the Appointment of Bishops and Deacons for so the words expresly are are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e Saith he Revelationibus edoctos esse quibus demum haec dignitas communicanda esset that is that they appointed those whom God revealed to them in extraordinary manner to be so ordained and this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why so The holy Ghost orders concerning the appointment of Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim 3. 10. That those who are to be taken into office and power in the Church had need first to be tryed and approved is granted And this worke the Apostles give to the multitude of the Church Act 6. Where yet after the peoples Election and the Apostles Approbation and the trial of both one that was chosen is supposed to have proved none of the best And yet of him and them are the Apostles said by Clemens that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how shall it be made to appeare that Spiritum probantes trying or proving by the Spirit or spiritually proving them to try whether they were able Ministers of the new Testament not of the Letter but of the Spirit proving them by that spirit which was promised unto them to lead them into all truth must needs signifie they were taught whom they should appoint by immediate Revelation To prove by the Spirit or Spiritually the persons that are to be made Ministers or Bishops is to have their names revealed to us Stephen is said to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. 10. And Paul purposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 19. 21. And we are said to serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.5 and to make supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 18. With many more expressions of the like nature Does all this relate to immediate Revelation and are all things done therby which we are said to doe in the Spirit Before we were instructed in this mystery and were informed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signify to be taught by revelation We had thought that the expression of doing any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had manifested the Assistance guidance and direction which for the doing of it we receive by the holy and bâ—essed spirit of God promised unto us and bestowed on in through the Lord Jesus Christ. Yea but he addes that it is also spoken of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognitionem i e Revelationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they appointed them Bishops and Deacons by the helpes and presence of the spirit with them the Apostles examined tryed those who were to be appointed Bishops so obtaining and recieving a perfect foreknowledge or knowledge of them before their Admission into office This also expresses Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon tryal it was revealed unto them and so must any thing else be allowed to be that our Doctour will have to be so now he is asserting to that purpose But had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who appointing Bishops and Deacens after the Apostles time had they also this special Revelation Or may they not be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If not how will you look upon them under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who neglected so great a duty if they did let us know when this way of constituting Church officers by immediate Revelation ceased and what was afterwards took up in the Roome thereof and who they were that first proceeded on another account and on what Authority they did it There are a generation of men in the world will thank the Doctour for this insinuation and will tye knots upon it that will trouble him to loose Before we returne let us look but a little further and we shall have a little more light given us into what was the conditon and power of the people in the Church in the daies of Clemens speaking of them who occasioned the division and schisme in the Church of Corinth or them about whose exaltation into office or dejection from it that sad difference fell out he gives them this advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
perlectis edoctum gratulor Let not the Reader think that Doctour Ham had transmitted his papers full of rare conjectures to the Printer before Grotius Annotations upon the Revelations were published but only before he had read them The Doctour little thinks what a fly this is in his pot of Ointment nor how undecent with all impartial men such Apologies subservient to a frame of spirit in bondage to a man 's own Esteem and Reputation appear to be but let this pass and let the Saints that call upon the name of Jesus Christ in every place be the Saints in every part of Achaia though the Epistle it selfe written indeed upon occasion taken from the Church of Coâ—nth yet was given by inspiration from God for the use not only of all the Saints in the whole world at that time wherein it was written but of all those who were to believe in any part or place of the world to the end thereof although the assertion of it be not built on any tolerable conjecture but may be rejected with the same facility wherewith it is tendred what now will hence ensue Why hence it followes that Clement also wrote his Epistle to all the Churches in Achaia Very good Paul writing an Epistle entituled cheifly to the Corinthians expresly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directs it to the Saints or Churches of Achaia yea to all that call upon the name of God in every place so that his Epistle being of Catholick concernment is not to be confined to the Church of Corinth only although most of the particular things mentioned in that Epistle related only to that particular Church Therefore Clement directing his Epistle to the Church of Corinth only not once mentioning nor insinuating an intention of extending it to any other handling in it only the peculiar concernment of that Church a difference about one or two persons therein must be supposed to have written to all the Churches of Achaia And if such Arguments as these will not prove Episcopacy to be of Apostolical constitution what will prevaile with men so to esteem it Si Pergama dextra defendi possent etiam hâc defensa fuissent And this is the cause of naming many Elders or Presbyters in one Church For my part I suppose the Doctour might more probably have adhered to a former conjecture of his Dissert 4 tâ cap. 10. Sect 9. Concerning two sundry different Churches where were distinct officers in the same Citty primo saith he respondeo non usque quaque verum est quod pro concesso sumitur quamvis enim in una Ecclesia aut caetu plures simul Episcopi nunquam fuerint pray except them mentioned Act 20 28 and those Act 14 23 nihil tamen obstare quin in eadem civitate due aliquando caetus disterminati fuerint He might I say with more shew of probability have abode by this observation then to have rambled over all Greece to relieve himselfe against his Adversaries But yet neither would this suffice What use may or will be made of this concession shall else where be manifested But the Doctour hath yet another Answer to this multiplication of Elders and the mention of them with Deacons with the eminent identity that is between them and Bishops through the whole Epistle the same persons being unquestionably intended in respect of the same office by both these appellations Now this second Answer is founded upon the supposition of the former a goodly foundation namely that the Epistle under consideration was written and sent not to the Church of Corinth only but to all the Churches of Achaia of which Corinth was the Metropolitan Now this second answer is that the Elders or Presbyters here mentioned were properly those whom he calls Bishops Diocesans men of a third rank and order above Deacons and Presbyters in the Church-Administrations and goverment And for those who are properly called Presbyters there were then none in the Church to give colour to this miserable evasion Disser 4. chap. 10 11 He discourseth about the goverment and ordering of Church affaires by Bishops and Deacons In some Churches that were small not yet formed or compleated nor come to perfection at the first planting of them how well this is accomodated to the Church of Corinth which Clement calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which himselfe would have to be a Metropolitical Church being confessedly great numerous furnished with great and large gifts abilties is seen with halfe an eye How ill also this shift is accommodated to helpe in the case for whose service it was first invented is no less evident It was to save the sword of Phil 1. 1. From the throat of the Episcopacy he contendeth for That Epistle is directed to the Saints or Church at Philippi with the Bishops and Deacons Two things do here trouble our Doctor 1 The mention of move Bishops then one at Philippi 2 The knitting together of Bishops and Deacons as the only two orders in the Church bringing down Episcopacy one degree at least from that height whereto he would exalt it For the first of these he tells you that Philippi was the Metropolitan Church of the Province of Macedonia that the rest of the Churches which had every one their several Bishops Diocesan we must suppose were all comprised in the mentioning of Philippi so that though the Epistle be precisely directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the Bishops that were with them must be supposed to be Bishops of the whole Province of Macedonia because the Church of Philippi was the Metropolitan The whole country must have been supposed to be converted and who thaâ— knowes any thing of Antiquity will dispute that and so divided with Diocesan's as England of late was the Arch-Bishops so beeing at Philippi but how came it then to pass that here is mention made of Bishops and Deacons only without any one word of a third order or ranke of men distinct from them called Presbyters or Elders To this he Answers 2ly That when the Church was first planted before any great number were converted or any fit to be made Presbyters there was only those two orders instituted Bishops and Deacons so that this Church at Philippi seemes to have been a Metropolitical Infant The truth is if ever the Doctour be put upon reconciling the Contradictions of his answers one to another not only in this but almost in every particular he deales withall an entanglement which he is thrown into by his bold and groundless conjectures he will find it to be as endless as fruitless but it is not my present business to interpose in his quarrels either with himselfe or Presbytery As to the matter under consideration I desire only to be resolved in these few Queries 1 If there were in the times of Clement no Presbyters in the Churches not in so great and flourishing a Church as that of Corinth and if all the places in the Scripture where there is mention
invented To shut up this Discourse and to proceed §. 42. If these are the solid Foundations of Peace and Consolation which the Saints have concerning their Perseverance if these be the means sufficient abundantly sufficient afforded them for their Preservation that are laid in the ballance as to the giving of an Evangelicall Genuine Assurance with the Decrees and Purposes the Covenant Promises and Oath of God the Blood and Intercession of Christ the Annoynting and Sealing of the spirit of Grace I suppose we need not care how soone we enter the Lists with any as to the comparing of the Doctrines under contest in reference to their Influence into the Obedience and Consolation of the Saints which with it's Issue in the close of this discourse shall God willing be put to the triall Now that I may lay a more cleere Foundation for what doth insue §. 43. I shall briefely deduce not only the Doctrine it selfe but also the Method wherein I shall handle it from a portion of Scripture in which the whole is summarily comprized and branched forth into suitable Heads for the Confirmation and vindication thereof And this also is required to the mayne of my designe being not so directly to Convince stout Gaine-sayers in vanquishing their Objections as to Strengthen Weak Believers in helping them against Temptations therefore shall at the entrance hold out that whereinto their Faith must be ultimately resolved the Authority of God in his Word being that Arke alone whereon it can rest the sole of its foot Now this is the Fourth chap. of Isaiah of which take this short account It is a Chapter made up of Gracious Promises given to the Church in a Calamitous season the Season it selfe is described verses 25 and 26. of the third Chapter and the first of this all holding out a distressed estate a low condition it is indeed Gods Method to make out gracious Promises to his People when their condition seems most deplored to sweeten their soules with a sence of his Love in the multitude of the perplexing thoughts which in distracted times are ready to tumultuate in them The Foundation of all the following promises lies in the second verse §. 44. even the giving out of the Branch of the Lord and the Fruit of the earth for Beauty and Glory to the remnant of Israel Who it is who is the Branch of the Lord the Scripture tells us in sundry places Isaiah 11. 1. Ier. 23. 5. 33. 15. Zach. 3. 8. The Lord Jesus Christ the Promise of whom is the Churches only Supportment in every tryall or distresse it hath to undergoe He is this Branch and Fruit and he is placed in the Head here as the great Fountain Mercy from whence all others doe flow In those that follow the Persons to whom those promises are made and the Matter or Substance of them are observable the Persons have various Appellations and descriptions in this Chapter They are called First the Escaping of Israell v. 2. They that are left in Sion v. 3. Jerusalem it selfe v. 4 The Dwelling places and Assemblies of Mount Sion v. 5. That the same individuall Persons are intended in all these severall Appellations is not questionable It is but in reference to the severall Acts of Gods dwelling with them and outgoing of his Love and Goodwill both eternall and temporall towards them that they come under this variety of Names and Descriptions First in respect of his Eternall Designation of them to Life and Salvation they are said to be written among the living or unto life in Jerusalem Revel 3. 12. 13. 8. their names are in the Lambs book of life from the foundation of the World Luke 10. 20. and they are recorded in the purpose of God from all eternity Secondly in respect of their Deliverance and actuall Redemption from the bondage of death Satan which for ever prevaile upon the greatest number of the Sonnes of Men shadowed out by their deliverance from the Babilonish Captivity Revel 5. 9. pointed at in this place they are said to be a Remnant Eph. 5. 25. 26. an Escaping such as are Left and Remaine in Jerusalem From the perishing Lump of Man-kind Zech. 3. 2. God doth by Christ snatch a Remnant whom he will preserve like a Brand out of the fire John 17. 9. Thirdly in respect of their injoyment of Gods Ordinances and Word Rom. 8. 38. and his Presence with them therein they are called Psal. 48. 11 12 13 14. 16. 1 2 3. c. the Daughter of Sion and the Dwelling places thereof There did God make known his Mind and Will Jerem. 50. 5. and Walked with his People in those Beauties of Holinesse Zecl 8. 2. These are they to whom these promises are made the Elect John 12. 17. Redeemed and Called of God or those who being Elected and Redeemed Psal. 110. 3. shall in their severall Generations be Called according to his Purpose who worketh all things Isa 49. 14. according to the Councell of his own will For the Matter of these promises §. 45. they may be reduced to these three Heads First of Justification vers 2. Secondly of Sanctification v. 3 4. Thirdly of Perseverance vers 5 6. First of Justification Christ is Made to them or Given unto them for Beauty and Glory which how it 's done the Holy Ghost tells us Isaiah 61 10. I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath cloathed me with the Garment of salvation he hath covered me with the Robes of Righteousnesse saith the Church he puts upon poore deformed Creatures the Glorious Robe of his own Righteousnesse to make us Comely in his Presence and the Presence of his Father Zac. 13. 3 4. Through Him 1 Cor 1 20. 54. 17. his being given unto us made unto us of God Righteousnesse Isa. 45. 24 25. becoming the Lord our Righteousnesse doe we find free acceptation as Beautifull and Glorious in the eyes of God Jer. 23. 6. But this is not all He doth not only Adorne us without Rom. 5. 1. 8. 1. but also Wash us within the Apostle acquaints us that Col. 2. 10. that was his designe Ephes. 5. 25 26. and therefore you have Secondly the promise of Sanctification added verses 3 4. v. 3. you have the thing it selfe they shall be called holy Made so called so by him who calleth things that are not as though they were and by that Call gives them to be that which he calls them 2 Cor. 4. 6. he said let there be light and there was light And then the manner how it becomes to be so v. 4. first setting out the Efficient cause Ezek. 11. 19. the spirit of Judgment and Burning Joh. 3. 5. that is of Holinesse and Light Secondly the way of his producing this great effect Rom. 8. 2. washing away
but in the name and Authority of God gives actually in the places under consideration Promises of the certain and infallible preservation of Believers to the end asserting the immutability of Gods engagement in them from his Faithfulnesse In briefe not to darken counsell and understanding with a multitude of words by the Promises of God we intend in a peculiar manner those exprest in the Texts under consideration viz. That God will establish Believers to the end keep them from evill and all Temptations that would overthrow them and by the Faithfulnesse of God from whence Believers have their Assurance of the accomplishment of these promises that which the Scripture holds out and all the World of Believers have hither to taken to be the Faithfulnesse of God as was before described But it seemes the word is here used otherwise For saith he It is such a kind of Faithfulnesse or disposition in him as that meant by Peter when he stileth him a faithfull Creator Now God is and may properly be termed a faithfull Creator because he constantly perâ—ormes unto his Creature whatsoever the Relation of a Creator promiseth in an equitable and rationall way unto it which is a great care and tendernesse for the preservation and well-being of it in like manner he may yea it is most likely that he is called faithfull in his calling of men as he is a spirituall Father or Creator a giver of a new being unto men because he never faileth to performe unto those new creatures of his whatsoever such a being as this regularly interpreted promiseth unto him who receiveth it from him who is the donor of it that is convement and sufficient meanes for the preservation and well-being of it So that the Faithfulnesse of God in the Scriptures in hand supposes no such Promise made by God as our opposers imagine viz. Whereby he should in termes or words stand engaged to establish confirme or keep Believers from evill his new creatures his regenerated ones after any such a manner but that they if they be carelesse or negligent for themselves may be shaken and decline and commit evill notwithstanding Ans. That by Gods Faithfulnesse mentioned in that place of Peter such a disposition as you afterwards describe is intended you had better say then undertake to prove It is evident the scope of the Apostle is to exhort the Saints of God in all their trialls and afflictions to commit themselves and their waies with patience quietnesse unto God upon the account of his power to preserve them as he is the Creator of all and his constancy in receiving of them being present with them abiding with them as he is Faithfull in his word and Promises Yea and the interpretation our Author would have fixed on the expression here used is not only remote from the intendment of the place turning that into a generall good disposition towards all his creatures which is intimated for the peculiar support of Believers and that in their distresse but also is in it selfe a false fond and loose Assertion There is no Law nor Relation of Creation that laies hold on God so farre as to oblige him to the Communication of one droppe of his Goodnesse to any of the creatures beyond what is given them by their Creation or to continue that unto them for one moment All the dispensation of himselfe unto his creatures flowing from his soveraigne good pleasure doing what he will with his owne 2. He doth very faintly when he hath made the farthest steppe in confident asserting that he dares venture upon it may be and it is most likely suppose that the Faithfulnesse of God in these places under consideration may be taken in such a sence as that before described But 1. This is no sence at all of the Faithfulnesse of God neither is the word ever used in Scripture to signify any such thing in God or man nor can with any tollerable sence be applied to any such thing neither would there be any Analogy between that which in God we call Faithfulnesse and that vertue in man which is so termed nor is the Faithfulnesse of God here mentioned upon any such account as will endure this description being insisted on only to assure the Saints of the stedfastnesse and unalterablenesse of God in the performance of his Promises made to them neither is the obligation of God to continue his Love and Favour with Grace and meanes of it to Believers founded upon such a disposition as is imagined but in the free purpose of his will which he purposed in Jesus Christ before the world was so that there is not the least appearance of truth or soundnesse of Reason or any thing that is desireable in this attempt to corrupt the Word of God 2. Then the Faithfulnesse of God in the Scriptures in hand bespeakes his truth and stability in the performance of his Promises made of establishing Believers to the end keeping them from evill not suffering any temptation to befall them but making withall a way to escape in all which God assures them he will prevent all such carelesnesse and negligence in them as is inconsistent with their Establishment which he will certainly accomplish And thus is our Major Proposition with its supplies of light and strength freed from such exceptions as M. Goodwin supposes it liable unto For the Assumption §. 15. I shall not much trouble my selfe with that ridiculous sence called a sober and Orthodox explication which Mr Goodwin is pleased to put upon it to allow it to passe currant In this sence saith he it is most true that God hath promised that all Believers shall Persevere i.e. that all true Believers formally considered i.e. as such and abiding such shall persevere viz. in his Grace and Favour But this he presumes is not our sence Ch 11. Sect 2. pag. 226. And well he may presume it for what ever his greatest skill may inable him unto we can make no sence of it but this God hath promised Believers shall Persevere in case they Persevere which is to us upon the matter no sence at all To Persevere in Gods Grace and Favour is to continue in Faith and Obedience which if men doe God hath solemnely promised and sworne that they shall so doe Certainly there is an Orthodox sence in Gods Promises that is not non-sence Be it granted then that this is not our sence not so much because not ours as because not sence what is our meaning in this Proposition It is saith Mr Goodwin that God will so preserve Believers that none of them shall make shipwrack of their Faith upon what quick-sands of lust and sensuality soever they shall strike against what rock of obduration and impenitency soever they dash But I beseech you who told you that this was our sence of this Propositionâ— being indeed no more sence then that which you give in for your owne By striking on the quick-sands of Lust and dashing upon Rocks
of this Promise expired with the conquest of Canaan and died with him to whom it was made To manifest the samenesse of Love that is in all the Promises with their Establishment in one Mediator and the generall concernment of Believers in every one of them how ever and on what occasion soever given to any this Promise to Ioshua is here applied to the condition of the weakest meanest and poorest of the Saints of God to all and every one of them be their state and condition what it will And doubtlesse Believers are not a little wanting to themselves and their own consolation that they doe no more particularly close with those words of Truth Grace Faithfulnesse which upon sundry occasions and at diverse times have been given out unto the Saints of old even Abraham Isaack Jacob David and the residue of them who walked with God in their Generations These things in an especiall manner are recorded for our consolation that we through patience and comfort of the Scripture might have hope Rom 15. 4. Now the Holy Ghost knowing the weaknesse of our Faith and how apt we are to be beaten from closing with the Promises and from mixing them with faith upon the least discouragement that may arise as indeed this is none of the least that the Promise is not made to us it was made to others and they may reape the sweetnesse of it God may be faithfull in it though we never enjoy the mercy intended in it I say in the next words he leads Believers by the hand to make the same conclusion with boldnesse and confidence from this and the like Promises as David did of old upon the many Gracious assurances that he had received of the presence of God with him v. 6. So that saith he upon the account of that Promise we may say boldly without staggering at it by unbeliefe that the Lord is our helper This is a conclusion of Faith Because God said to Ioshuah a Believer I will never leave thee nor forsake thee though upon a particular occasion and in reference to a particular employment every Believer may say with boldnesse He is my helper It is true § 2. the Application of the Promises here lookes immediately unto temporalls but yet being drawne out from the testimony of the continuance of the presence of God with his Saints doth much more powerfully conclude to spiritualls Yea the Promise it selfe is of Spirituall Favour and what concernes Temporalls is only from thence extracted Let us then weigh a little the importance of this Promise which the Apostle hath rescued from suffering under any private Interpretation and set at liberty to the use of all Believers To every one of them then God saith directly and plainly that he will never leave them nor forsake them If there should any Question arise wehther he should be taken at his word or no Gen 3. 1. it must be the Devill that must be entertained as an advocate against him Unbeliefe indeed hath many pleas and will have in the breasts of Saints against closing with the Faithfulnesse of God in this Promise and the Issue of confidence in him which from a due closing with it would certainely flow But shall our unbeliefe make the truth of God of none effect {reversed} He hath told us that he will never leave us nor forsake us The old Serpent some arguing from him herein are ready to say yea hath God indeed sayed so The truth of it shall not indeed be surely so it may be otherwise for God doth know that many cases may fall out that you may be utterly rejected by him and cast out of his presence you may have such oppositions rise against you in your walking with him as shall certainely overcome you and set you at Enmity with him or you may fully depart from him and many such like pleadings will Sathan furnish the unbeliefe of Believers withall If they are not sufficiently taught by experience what it is to give credit to Sathan indeavouring to impair and call in Question upon any pretence what ever the Faithfulnesse of God and his Truth when will they learne it Surely they have little need to joyne with their Adversaries for the weakning of their supportments or the impairing of their Consolations Whereas there is an endeavour to make men believe that the denying any absolute unchangeable Promise of God unto Believers makes much for their Comfort and Refreshment it shall afterwards be considered in common in reference also to those other Demonstrations of the Saints Perseverance that shall God willing be produced It will be excepted that God will not forsake them whilst they are Believers but if they forsake him and fall from him he is at liberty to renounce them also But that Gods not forsaking of any is no more but a meer non-rejection of them shall afterwards be disprooved Whom he doth not forsake as a God in Covenant to them doth he continue his Presence and towards them exerciseth his Power and Allsufficiency for their Good And if he can by his Spirit and the Power of his Grace keep them whom he doth not forsake in a state and Condition of not-forsaking him he doth forsake them before they forsake him yea before he is said to forsake them Gods not forsaking Believers is effectually preventive of that state and condition in them on the account whereof it is asserted that he may forsake them 1 Sam. 12. 22. The truth we have under consideration is confirmed by the Prophet in the name Authority of God himselfe §. 3. and the words wherein it is done have the force of a Promise being declarative of the good will of God unto his people in Christ For the Lord will not forsake his People for his great Name sake because it pleased the Lord to make them his People The expression is the same with that which the Lord gives his People of his good will in the Covenant of Grace Gen 17. 1. Ierem. 31. 38 39. of which I have spoken before Many may be their Calamityes and Afflictions many their Tryalls and Temptations many their Desertions and Darknesses but God will not forsake them he will not utterly cast them off for ever That his People are his People in Covenant his secret ones his Spirituall Church the remnant according to the Election Grace hath beene before declared in the handling of like places of Scripture It is to vindicate this and the like Promises from all surmises of failing and coming short of Accomplishment that the Apostle saith God hath not cast away his People which he did fore-know Rom. 11. 2. that is He hath made good this Promise to them even to them among the Jewes whom he did so fore-know as also to Predestinate them to be Conformed to the Image of his Sonne Rom. 9. 29. So out of all Israel Saving all Israel even the whole Israel of God That a discriminating Purpose of God is
the Doctrine which hitherto through the Grace of God we have asserted being in its selfe fully sufficient to captivate every understanding unto the obedience of its Truth that is not resolved to cleave to a contrary Conclusion let what Demonstration soever lye against it In the defence of the Doctrine under consideration should we use Expressions of the same importance with these here used by the Apostle as we should abundantly satisfye our selves that we had delivered our mindes and sence to the understanding of any indifferent Person with whom we might have to doe so we should by no meanes avoid all those imputations of folly and errour that our Doctrine suffereth under from the men that have entertained an enmity against it as it is held forth in equivalent expressions by us The Authority of the Holy Ghost hath gained thus much upon our Adversaries that when he asserteth in expresse and expressive termes the very thing or things that in us are called folly that evasions should be studied and pains taken to rack his words to a sence which they will not beare rather than plainly to deny his Authority But let the words with the scope tendency be considered ◠The scope intendment of the Apostle in the place is to give a discriminating character of the Children of God and the Children of the Divell thus he fully expresseth himselfe unto us v. 10. In this saith he the Children of God are manifested and the Children of the Divell whosoever doth not righteousnesse is not of God neither he that loveth not his Brother And withall to presse on an Exhortation against sinne whereunto he useth the Argument that lieth in the following words If any one sin that thinketh himselfe to be borne of God he deceiveth himselfe v. 7. Little children let no man deceive you he that doth righteousnesse is righteous even as he is righteous He that committeth sinne is of the Divell But how proveth he this In these words Whosoever is borne of God sinneth not doth not cannot sinne Such is the Genius and Nature of the Children of God of them that are borne of him that they doe not they cannot sinne You are perswaded that you are so borne of God therefore you must presse after such a frame such an ingenie and disposition such a principle as that thereby you cannot sinne it must manifest its selfe to be in you if you be the Children of God Now whereas it is offered by M. Goodwin Cap. 10. Sect 27. pag. 194. §. 58. That the context or scope of the whole place doth not invite such an Exposition as is usually insisted on because saith he the intent and drift of the Apostle from verse 3. even to the end of the Chapter as he that doth but runne the context over may reade is not to shew or argue Whether the sonnes of God may possibly in time so degenerate as to live sinnefully and dye impenitently but to evince this that these who claime the great honour priviledge of being the Children of God cannot justify or make good this claime neither unto others nor unto themselves but by an Holy and Christian Life and conversation now it is one thing to argue and prove who are the Sonnes of God at present another whether they who are such at present must of necessity alwaies so continue The former is the Apostles theame in the Context the latter he is wholly silent of I say it is evident that the scope of the place is to evince that in the Children of God those that are borne of him there is such a Principle Genius a new nature as that upon the account thereof they cannot sinne and therefore that those who have not such principles in them what ever their pretences be are not indeed borne of God and in this he manifesteth that those who are indeed borne of God cannot possibly so degenerate as to fall into totall impenitency so as to become Children of the Divell which he emphatically affirmeth 2. He doth indeed declare that none can make good their Title to be children of God but those who can justify their claime by an holy and Christian conversation but yet moreover he maketh good the Assertion by this farther discovery which he maketh of their new nature to be such as that they cannot sinne or degenerate into a condition of lying under the power of a vaine conversation so that though his intent should not be primarily to manifest that those who are at present the Children of God cannot Apostatize but must so continue yet it is to confirme their Nature and Genius to be such with the principles which from God they have received that so it shall be with them so they shall abide and to this he is not silent but eminently expressive The Context being thus cleare §. 59. the words themselves are a Proposition or Thesis and a Reason for the confirmation of the Truth of that Proposition The Proposition is ready at hand in the words He that is borne of God doth not cannot commit sinne The Reason of the Proposition confirming the Truth thereof is twofold 1. Because he is borne of God 2. Because his seed whereof he is so borne remaineth The Proposition is universall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is borne of God whence thes two things insue 1. The truth of it hath a necessary cause or causes Universall Propositions must have so or they are not true If that which is their ground may be otherwise it invalidates their certainty such then must be the cause of this Assertion of the Apostle 2. That it compriseth all and every one that is interested in that which is the cause of the certainty of this universall Assertion or proposition every on who is borne of God that hath this seed be he young or old weake or strong wise or foolish exercised in the wayes of God or newly entred into them all is one whosoever is thus interested in the foundation is equally interested in the inference In the proposition it selfe may be considered §. 60. the subject and what is affirmed of it The subject is every one that is borne of God That which is affirmed of it is sinneth not cannot sinne 1. For the first viz. the Subject they are those which are borne of God and who they are that are so borne of God the Scripture is cleare in neither is there any difference of importance as to the intendment of this expression Those who suppose that Believers of some eminency only are denoted in it do not consider that all Believers whatever are shares in the Grace intended therein they are all said to be borne againe not of the will of flesh but of God Iohn 1. 13. For it is ascribed to all Believers on the name of Christ v. 12. He begetteth them all of his owne will James 1. 18. as also 1 Epistle of Peter 1. chapter 23. verse he is said to beget them
comparatively so in respect of those who live in open rebellion against the Lord and his wayes And such as these they say as they are often times usefull in their Generations and bring Glory to God by their profession so especially under the old legall dispensation of the Covenant they were rewarded in a plentifull manner of God in this Life in the enjoyment of the abundance of all things in peace and quietnesse Of this sort of men that is men upright and righteous in their dealings with men and in the world conscientious in their trust yeilding professed subjection to the judgements and institutions of God performing outwardly all known duties of Religious men they say that after they have made a profession of some good continuance having never attained union with God in Christ nor being built on the rock many do fall into all manner of spirituall sensuall abominations exposing themselves to all the Judgements and Vengeance of God in this life which also under the old Testament generally overtook them God being as here he pleades righteous therein In this description of the Righteous person here intended there is no occasion in the least administred to Mr Goodwin to relieve himselfe against it by that which in the close of this Section he borrows from D. Prideaux viz. That if the Righteous man should turne himselfe away from his counterfeit and Hypocriticall righteousnesse he should rather live than dye For they say not that this Righteousnesse is Hypocricall or counterfeit but true and sincere in its kind only the person himselfe is supposed not to be partaker of the Righteousnesse of God in Christ and a principle of life from him which should alter his Obedience render it spirituall and acceptable to God in the Sonne of his Love What more sayes Mr Goodwin unto this exposition of the words With many scornefull expressions cast both upon it as by himselfe stated and lay'd downe and the Synod of Dort he tells you it was rejected by the Synod That some in the Synod looking on it perhaps under such sence and apprehension as Mr G. proposeth it in did not see cause to close with it may be true Yet that it was rejected by the Synod Mr Goodwin can by no meanes prove whatever he is pleased to say and to insult thereon upon the judgements of very learned men whom he hath no reason upon any account in the world to despise The labours of very many of them praising them in the gates of Syon exceedingly above the cry and clamour of all Reproaches whatever mustered to their dishonour But to let passe those poore contemptible wretches let us see how this Master in our Israel in his indignation deales with this silly shift whereby poore men strive to avoid his fury Saies he then And indeed the whole series and carriage of the Context from v. §. 14. 20. to the end of the Chapter demonstratively evinceth that by the Righteous man all along is meant such a man as was or is truly righteous and who had he persever'd in that way of Righteousnesse wherein he sometimes walked should have worne the Crowne of Righteousnesse and received the reward of a Righteous man As by the wicked man all along opposed to him is meant not a person seemingly wicked but truly and really so as is acknowledged on all hands so that the Antithesis or opposition between the righteous and the wicked running so visibly quite through the body of the Discourse must needs be dissolved if by the Righteous man should be meant a Person seemingly righteous only he that is Righteous in this sence being truly and really wicked Ans. The maine series and context of the Chapter without the least endeavour to give any light or illustration thereunto by the scope occasion or dependance of the parts of it one upon another does more than once stand Mr Goodwin instead when nothing else presents it selfe to his reliefe It is true the whole context of the Chapter grants the persons spoken of to be righteous in the performance of the duties mentioned in the Chapter in opposition to the wicked man and his intentions and wayes described therein in proportion to the dispensation of the Covenant whose Rule principle is placed in the head of v. 20. which M. Goodwin directs us unto viz. The soule that sinneth it shall dye And as there is nothing in all this contrary to any thing in the Exposition by Mr Goodwin opposed so there is not any thing more proved nor once attempted to be here by M. Goodwin himselfe than what is confessed therein It is acknowledged that the person spoken of is truly and really righteous with that kind of righteousnesse which is intended and wherein if he continued he was to receive the reward of righteousnesse then under consideration and yet though such an one might be truly and really united unto Christ yet there is nothing in the Text nor Context enforcing that such an one and none else is intended here and more in this case Mr Goodwin hath not to adde nor doth he threaten us with any more than he hath delivered as he did upon the consideration of the tenor of the words and our enquiry whether they are of an hypotheticall or absolute nature and importance It is true he addes that Calvin in his Exposition on the place notwithstanding his warinesse to mannage it so as that the Doctrine of Perseverance which he maintained might suffer no dammage which perhaps M. G. was not so wary in expressing contending so much as he does to manifest that he had thoughts lying another way and therefore asserting the person here spoken of to be a person seemingly righteous only yet le ts fall such things as declared nothing to be wanting in this Righteous person but Perseverance But that Calvin grants in any expression of his this person or him concerned herein to be in such an estate as to want nothing but Perseverance to render them everlastingly blessed is notoriously false neither does any thing in the expressions cited by M. Goodwin come from the body of his discourse in the least look that way as might easily be manifested did I judge it meet in a Context of this nature to trade in the Authorities of men so that I cannot but wonder with what confidence he is pleased to impose such a sence upon his words all this while then notwithstanding any thing our Author hath to say to the contrary the Righteous Person here intended may be only such an one as was described in the entrance of this Consideration of his and that it is not requisite from the Text or Context that he should be any other is more evident than that it is to be contended against Sect. 7. He deales with another Exposition of the words which hath no small countenance given unto it from the Scriptures which for to prevaile himselfe upon an expression or two by the by he sets downe in the words
in these words he is speaking to them describing them by their former and present condition with the causes of it he tells them that though they abode with them for a season yet they were never of them as to the Communion and fellowship they had with the Father and Sonne and so were never true Members of the Church The only reason M. Goodwin gives to Invalidate this sence of the Words is that he is able to give another meaning of them in his own judgement more proper to the words and more commodious to the scope of the place which whether it have any more efficacy to take in the force and evidence of the Interpretation given lying plaine and cleare in the first view of the words and Context than it hath to evade the eduction of any Truth whatever from any place of Scripture whatever seeing some or other suppose themselves able to give another sence of the words let the Reader judge But he adds Secondly §. 30. That this Expression they were of us signifies that they were true Believers is presumed of the uncertainty of this supposition we shall saith he give the like account Ans. When we come to take M. Goodwin's farther Account we shall be able I make no doubt to reckon with him and to discharge his Bill In the meane time we say that supposition if they had been of us whence our Inference is made evidently includes a fellowship and communion with the Apostle true Believers in their fellowship with God which is asserted as a certain Foundation of mens abiding in the communion of the Saints But saies he Thirdly §. 31. t is supposed that these words they went out from us signifie their finall defection or abdication of the Apostles communion or their totall and finall renunciation of Christ his Church and Gospell This supposition hath no bottome at all or colour for it Ans. Divide not the words from their coherence and the intendment of the place and the signification denyed is too evident and cleare for any one with the least colour of Reason to rise up against it They went out so out from the communion of the Church as to become Anti-Christs opposers of Christ and seducers from him and certainly in so doing did totally desert the Communion of the Apostle renounce the Lord Christ as by him Preacht and forsooke utterly both Church and Gospell as to any fellowship with the one or the other And we know full well what is the bottome of this and the like Assertions that such and such things have no bottome at all which never yet failed M. Goodwin at his need Fourthly saith he §. 32. 'T is supposed that this clause they would no doubt have continued with us signifies they would have continued in the same Faith wherein we Persevere and continue nor is there saith he any competent Reason to inforce this sence of those words because neither doth the Grammaticall tenour of them require it and much lesse the scope of the passage Ans. The Fellowship John invited Believers unto and to continue in as hath been often observed with him and the Saints with him was that which they held with the Father and the Sonne to continue with them therein in the Litterall Grammaticall sence of the words is to continue in the Faith It being Faith whereby they have that fellowship or Communion this also is evident from the scope of the whole passage and is here only impotently denied But saith he Fiftly The said Inference supposeth that John certainly knew that all those who for the present remained in his communion were true Believers for if they were not true believers they that were gone out from them in the sence contended for might be said to be of them that is persons of the same condition with them But how improbable this is I meane that John should infallibly know that all those who as yet continued with them were true Believers I referre to consideration Ans. Had M. Goodwin a little poised this passage before he took it up perhaps he would have cast it away as an uselesse trifle But his masters having insisted on it perhaps he thought it not meet to question their judgements in least for feare of being at liberty to deale so with them in matters of greater importance I say then that there is not the least coulour for any such supposall from the inference we make from the text nor is there any thing of that nature intimated or suggested in the words or Argument from them the body of them whom the Apostates forsooke were true Believers and their abiding in the fellowship of the Saints was a manifestation of it sufficient for them to be owned as such which the others manifested themselves never to have been by their Apostacy But saith he Sixtly §. 33. The inference under contest yet farther supposeth that John certainely knew that they who were now gon out from them neither were now nor ever before true Believers yea and that he certainely knew this by their departure or going out from them Ans. This is the very thing that the Apostle affirmes that he certainely knew those Apostates never to have been true Believers and that by their Apostacy or falling totally from the Gospell becomming seducers and opposers of Christ Let him argue it out with the Holy Ghost if he can whose plaine and cleare expression this is and that confirmed by the insuing Argument of the Perseverance of them who were true Believers and whose fellowship is with the Saints in their communion with the Father and the Sonne Wherefore saith he Lastly it presumeth yet farther that all true Believers do alwayes abide in the externall communion of the Church §. 34. and that when men do not so abide they plainly declare herein that they never were true Believers which is not only a manifest untruth but expressly contrary to the Doctrine it selfe of those men who assert the inference for they teach as we heard before that a true Believer may fall so foulely and so farre that the Church according to the command of Christ may be constrained to testify that shee cannot tolerate them in her externall communion nor that ever they shall have any part or portion in the Kingdome of Christ unlesse they repent Doubtlesse to be cast out of the Church according to the institution and command of Christ who commands no such thing but upon very heinous and high unchristian misdemeanours is of every whit as sad importance as a voluntary desertion of the Churches communion can be for a season Ans. It supposeth that no true Believers fall so off from the Church as to become Antichrist's opposers of Christ and the Church so as to deny that Christ is come in the flesh which was the great busines of the Antichrists in those dayes T is true and granted by us that a true Believer may forsake the outward communion of some particular Church
for a season yea and that upon his irregular walking and not according to the rule of Christ he may by the Authority of such a Church be rejected from its communion for his amendment and recovery into the right way of which before But that a true Believer can voluntarily desert the communion of the Saints and become an Antichrist that this text denyes and we from it and the many other witnesses of the same truth that have been produced Notwithstanding then all Mr Goodwin exceptions there is nothing presumed in the inference we make from these words but what is either expressly contained or evidently included in them But Mr Goodwin will not thus give over §. 35. he prefers his exceptions to this Testimony in another whole Section which because the Demonstration of the truth in hand from this place though here handled by the by is of great importance and such as by its single strength is sufficient utterly to cast to the ground the figment set up in opposition to it I shall present entirely to the Reader that our Authour may be heard out and nothing omitted that he pleads for the waving of the force of the Argument in hand that whole Section Thus then he proceeds Suppose that these two suppositions be granted to the Inference makers §. 36. First That this phrase to goe out from us signifies voluntarily to forsake the society and communion of Christians And Secondly That this expression to be of us signifies true and inward communion with those from whom they went out yet will not these contributions suffice for the firme building of the said Inference The Reason is Because the Apostle expressely saith that they would have continued with us not that they would have continued such as they were in respect of the Truth or Essence of their Faith and if the Apostles scope in this place were to prove or affirme that they who are once true Christians or Believers alwaies continue such then when he saith they would have continued with us he must of necessity meane either that they would have continued Faithfull as we continue Faithfull or else that they would have continued alwaies in our society or in the profession of Christianity But that neither of these sences are of any tolerable consistency is evident by the light of this Consideration viz. That the Apostle then must have known that the persons hee speakes of and who went out from them neither were nor ever had been true Christian Believers when they went thus from them Now if he had this knowledge of them it must be supposed either that he had it by extraordinary Revelation but this is very improbable and howsoever cannot be proved or else that he gain'd and obtain'd it by their departure or going out from them but that this could be no sufficient Argument or ground to beget any such knowledge in the Apostle concerning them is evident from hence Because it may very easily and doth very frequently come to passe That they who are true Christians doe not alwaies continue in the society to which they have joyned themselves no nor yet in the externall profession of Christianity it selfe yea our opposers themselves frequently and without scruple teach that even true believers themselves may through Feare or shame or extremity of sufferings be brought to deny Christ and without any danger of being ship-wrack't of their Faith forbeare making a profession of the name of Christ afterwards Ans. § 37. First What is meant and Intended by those expressions went out from us and to be of us hath been declared We are not to teach the Holy Ghost to speake What ever conceit we may have of our own abilities when we deale with Wormes of the Earth like our selves to his will to his expressions we must vaile and submit He is pleased to phrase their continuance in the Faith their continuance with us that is with the Saints in the fellowship and communion of the Gospell which they had with God in Christ The expression is cleare and evident to the purpose in hand and there is no contending against it Secondly we doe not say that 't is the direct scope and intent of the Apostle in this place to prove that those who are true Believers cannot fall away and depart from the Faith which he afterwards doth to the purpose Cap. 3. 9 but his mind and intendment was to manifest that those who forsake the Society of Christians and become Anti-Christs and seducers were indeed never true Believers useing the other Hypothesis as a medium for the confirmation of this Assertion Thirdly By that phrase they would have continued with us the Apostle intends their continuance in the society and fellowship of the Faithfull by the profession of Jesus Christ whom now they opposed denying him to be come in the flesh that is they would not have so fallen off as they have done upon the account of the Estate and Condition of true Believers and reall Saints who are kept by the power of God to salvation Fourthly The Apostle did know and professed himselfe to know that they were not nor ever had been true Believers when they were once so gone out from them as they went as our Saviour Christ profest them not to have been true believers who followed him for a while were called and accounted his Disciples when they fell in an houre of Temptation Neither have we the least reason to suppose that the Apostle had this knowledge by Revelation seeing the thing it selfe in reference and proportion to the principles he laies downe of the continuance of Believers did openly proclaime it Fiftly That true Christians or Believers can so fall away from the society of the Saints as these here mentioned did is denied and a grant of it ought not to be begged at our hands 't is true that as was before granted a true believer may for a season desert the communion or fellowship of a Church wherein he hath walk'd and that causelesly yea he may be surprized through Infirmity to deny under mighty temptations in words for a moment the Lord Christ whom yet his Heart loves and honours as in the case of Peter was too evident But that such an one may forsake the externall profession of Christianity or cease profession making and betake himselfe to a contrary interest opposing Christ and his wayes as those here insisted on did that 's denied and not the least attempt of proofe made to the contrary Whilst I was upon the consideration of these exceptions of Mr Goodwin's §. 38. to our Testimony from this Text of Scripture by us insisted on there came to my hands his Exposition on the 9. Chapter to the Romans In the Epistle whereof to the Reader he is pleased Sect. 6. Studiously to wave the imputation of having borrowed this Exposition from Arminius and his followers An Apology perhaps unworthy his prudence and great abilityes which Testimony yet I feare by