higher then outward dispensations when the words expressly mention the Spirit already received Evident it is that the whole Grace Love Kindnesse and Mercy of this eminent Promise and consequently the whole Covenant of Grace is enervated by this corrupting Glosse Doe men think indeed that all the mercy of the Covenant of Grace consists in such tenders and offers as here are intimated that it all lyes in outward endearements and such dealings with men as may seeme to be suited to win upon them and that as to the reall exhibition of it it is wholly suspended upon the unstable uncertaine fraile wills of men The Scripture seemes to hold out something farther of more efficacy Ezek. 11. 19. The designe of these exceptions Jere 31. 32. 32. 40. is indeed to exclude all the effectuall Grace of God promised in Jesus Christ upon the account that the things which he promiseth to work in us thereby are the duties which he requireth of us In summe these are the exceptions which are given into this Testimony of God concerning the abiding of the spirit with them on whom he is bestowed and for whom he is procured to whom he is sent by Jesus Christ. And this is the Interpretation of the words As for mee for my part or as much as in me lieth this is my Covenant I will deale bountifully and gratiously with them the whole Nation of the Jewes my spirit that is in thee that they ought to take care that they entertaine and retaine the Holy Spirit and not walk so extremely unworthily that he should depart frō them the residue of the words wherein the maine Emphasis of them doth lye is left untouched The import then of this Promise is the same with that of the Promises insisted on before with especiall reference to the Holy Spirit procured for us and given unto us by Christ. The stability and establishing Grace of the Covenant is here called the Covenant as sundry other particular mercies of it are also Of the Covenant of Grace in Christ the blessed Spirit to dwell in us and rest upon us is the maine and principall Promise This for our consolation is renewed againe and againe in the Old and New Testoment As a Spirit of sanctification he is given to men to make them believe and as a spirit of Adoplion upon their Believing In either sence God even the Father who takes us into Covenant in Jesus Christ affirmes here that he shall never depart from us which is our first Testimony in the case in hand With whom the Spirit abides and whilest he abides with them they cannot utterly forsake God nor be forsaken of him for they who have the spirit of God are the Children of God sonnes and Heyres But God hath promised that his Spirit shall abide with Believers for ever as hath been clearly evinced from the Text under consideration with a removall of all exceptions put in thereto The second witnesse we have of the constant abode and residence of this spirit bestowed on them §. 26. which Believe for ever is that of the Sonne who assures his Disciples of it Joh. 14. 16. I will saith he pray the Father and he shall give you another Comforter that he may abide with you for ever As our Saviour gives a Rule of Interpretation expressely of his Prayers for Believers that he did in them intend not only the men of that present Generation but all that should believe to the end of the World Ioh. 17. 20. I pray not for these alone but for them also who shall believe on me through their word so is it a Rule equally infallible for the interpretation of the gracious Promises which he made to his Disciples that are not peculiarly appropriated to their season and worke in which yet as to the generall Love Faithfulnesse and Kindnesse manifested and revealed in them the concernements of the Saints in all succeeding ages does lye they are proper to all Believers as such For whom he did equally intercede to them he makes Promises alike They belong no lesse to us on whom in an especiall manner the ends of the World are fallen then to those who first followed him in the Regeneration Let us then attend to the Testimony in this place and as he shall be pleased to increase our Faith mix it therewithall that the Spirit he procureth for us and sends to us shall abide with us for ever and whilest the Spirit of the Lord is with us we are his Doubtlesse it is no easy taske to raise up any pretended plea against the evidence given in by this Witnesse the Amen the great and faithfull witnesse in Heaven He tells us that he will send the Spirit to abide with us for ever and therein speaks to the whole of the case in hand and Question under debate All we say is that the Spirit of God shall abide with Believers for ever Christ saies so too and in the issue what ever becomes of us he will appeare to be one against whom there is no rising up Against this Testimony it is objected by Mr Goodwin §. 27. Cap. 11. Sect. 14. Pag. 234. This Promise saith he concerning the abiding of this other Comforter for ever must be conceived to be made either to the Apostles personally considered or else to the whole body of the Church of which they were principall members If the first of these be admitted then it will not follow that because the Apostles had the perpetuall residence of the spirit with them and in them therefore every particular Believer hath the like no more then it will follow that because the Apostles were infallible in their judgments through the teachings of the spirit in them therefore every Believer is infallible upon the same account also If the latter be admitted neither will it follow that every Believer or every member of the Church must needs have the residence of the spirit with them for ever There are principall priviledges appropriated to Corporations which every particular member of them cannot claime the Church may have the residence of the spirit of God with her for ever and yet every present member thereof loose his interest and part in him yea the abiding of the spirit in the Apostles themselves was not absolutely promised Ioh. 15. 10. 1. The designe of this discourse is to prove Ans. that this Promise is not made to Believers in generall or those who through the word are brought to believe in Christ in all Generations to the end of the World and consequently that they have no Promise of the Spirits abiding with them for that is the thing opposed and this is part of the Doctrine that tends to their Consolation and improvement in Holinesse What thankes they will give to the Authors of such an eminent discovery when it shall be determined that they have deserved well of them and the Truths of God I know not especially when it shall be considered that not
this Epistle to the whole Church could not possibly have led them into a greater snare It is a sad thing to consider the pittiful entanglements and snares that some men runne into who will undertake to make good what they have once engaged for let what will come against them To returne then It is evident that in the time of Clement there were but two sorts of Officers in the Church Bishops and Deacons whereas the Epistles of Ignatius do precisely in every place where any mention is made of them as there is upon occasions and upon none at all insist on three Orders distinct in name and things With Clement it is not so Those whom he calls Bishops in one place the very same persons he immediatly calls Presbyters after the Example of Paul Act 20. 28. And Titus 1. 5. 7. And plainly asserts Episcopacy to be the office of Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz Because they were in no danger to be cast from their Episcopacy And whereas the fault which he reproves in the Church of Corinth is their division and want of due subjection to their spiritual Governours according to the order which Christ hath appointed in all the Churches of the Saints he affirms plainly that those Governours were the Presbyters of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in all places throughout the whole Epistle writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that particular Church of Corinth the Saints dwelling there walking in the order fellowship of the Ghospel where he treates of those things he still intimates a plurality of Presbyters in the Church as there may nay there ought to be in every single congregation Act 20. 28. without the least intimation of any singular Person promoted upon any account whatever above his fellowes So in the Advice given to the persons who occasioned the division before mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Had there been a singular Bishop at Corinth much more a Metropolitan such as our Doctour speakes him to have been it had been impossible that he should be thus passed by in silence But the Doctour gives you a double answer to this observation with the several parts whereof I doubt not but that he makes himselfe merry if he can suppose that any men are so wedded to his dictates as to give them entertainment for indeed they are plainly iocular But learned men must have leave sometimes to exercise their fancies and to sport themselves with their own imaginations 1 Then for the mention that is made of many Presbyters in the Church of Corinth to whom Clement in the name of the Church of Rome exhorts to give all due respect honour obedience He tells you that by the Church of Corinth all the Churches of Achaia are meant and intended The Epistle is directed only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the least intimation of any other Church or Churches The difference it is written about was occasioned by one or two persons in that Church only it is that Church alone that is exhorted to order and due subjection to their Elders From the beginning to the end of the Epistle there is not one word apex or tittle to intimate the designation of it to any Church or Churches beyond the single Church of Corinth or that they had any concernment in the difference spoken to The Fabrick of after Ages lies so close to the Doctour's imagination that there is no entrance for the true frame of the Primitive Church of Christ and therefore every thing must be wrested and apportioned to the conceit of such an Episcopacy as he hath entertained Whereas he ought to crop off both head heeles of his own imagination and the Episcopacy of the latter dayes which he too dearly affects he chooseth rather to stretch torture the antient goverment of the Church that it may seem to answer the frame presently contended for But let us a little attend to the Doctor 's learned arguments whereby he endeavours to make good his assertion 1 He tels you that Corinth was the chief Citty of Achaia the Metropolis in a political sense and Acceptation of the word of Greece where the Pro-Consul had his Residence Diss 5 cap 2. Sect. 3. Let us grant this to our learned Doctour least we should find nothing to gratify him with all what then will follow hence saith he it will follow Sect 4 that this Epistle which was sent Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ad unius civitatis Ecclesiam sed ad omues totius Achaiae Christianos per singulas civitates regiones sub Episcopis aut praefectis suis ubique callocatas missa existimetur But pray Doctour why so We poor creatures who are not so sharp sighted as to discerne a Metropolitan Arch-Bishop at Corinth of whom all the Bishops in Greece were dependant nor can find any instituted Church in the Scripture or in Clement of one denomination beyond a single Congregation cannot but think that all the strength of this Consectary from the insinuation of such a state of things in the Church of God is nothing but a pure begging of the thing in Question which will never be granted upon such tearmes Yea but he adds Sect 5 That Paul wrote his Epistle not only to the Church of Corinth but also to all the Churches of Achaia therefore Clement did so also At first view this Argument seemes not very conclusive yea appeares indeed very ridiculous the inforcement of it which ensues may perhaps give new life and vigour to it How then is it proved that Paul wrote not only to the Church of Corinth but to all them in Achaia also why saith he in the 2 Epistle 1. chap 1. v it is so exprest he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Very good It is indisputably evident that Paul wrot his second Epistle to the Church at Corinth and all the rest of Achaia for he expresly affirmes himselfe so to do and for the first Epistle it is directed not only to the Church of Corinth 1 cap 2. verse but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith our Doctour in the whole Region of Achaia So indeed saies the Doctor 's great friend Grotius to whom he is beholding for more then one rare notion I say it not in any way of any reproach to the Doctour only I cannot but think his careful warding of himselfe against the thoughts of men that he should be beholding to Grotius doth exceedingly unbecome the Doctour's gravity and selfe denyal This is complained of by some who have tryed it in reference to his late comment on the Revelation And in this dissertation he is put by his own thoughts I will not say guilty to an Apology cap. 1. Sect. 24 Quâ in resuffragi msuum tulisse Hugonem Grotium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex annotationibus posthumis nuper editis postquam haec omnia Typographo transcripta essent cursim
the whol world freed from Obligations to Cities or Mountaines walking before God in and with a pure and spiritual worship having no one Reason of that former institution in common with the Church of the Jewes must be cast into the same mould and figure I hope without offence I may take leave to deny the Consequence and what more I have to say to this Argument I shall yet deferre But the Doctour proceeds to prove that indeed the Apostles did dispose of the Churches in this frame and order according to the patterne of the civil goverment of the Romane Empire and that instituted of God among the Jewes The ninth Section wherin he attempts the proof of this Assertion is as followeth Ad hanc Imaginem Apostoles Ecclesias ubique disponendas curasse in omnibus plantationibus suit minorum ab eminentioribus civitatibus dependentiam subordinationem constituisse exemplis quidem plurimis monstrari possit illud in Syria Cilicia patet Act 16.4 cum enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud cap 15. 2. Hierosolymas reforretur ab Ecclesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiochiae Cap. 14. 26 15. 3. decretum ab Apostolis denuò ad eos mitteretur v 22. in Epistolâ quâ decretum illud continebatur simul cum Antiochensibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehensos videmus v 23. Dein Epistolâ istâ Antiochenae Ecclesiae reddita v 30. Paulus tandem Sylas Syriam Ciliciam peragrantes v 4. cap. 16. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulis civitatibus observanda tradiderunt ut quae ad hanc Antiochiae Metropolin ut totidem subordinatae Ecclesiae pertinerent ut ipsa Antiochia ad Hierosolymas primariam tam latae ut ex Philone pradiximus provinciae Metropolin pertinebat ad eam ad dirimendam litem istam se conferebat This being all that the Doctour hath to produce from the Scripture to his purpose in hand I have transcribed it at large for this being removed all that follows will fall of it's own accord 1 Then the dependance on and subordination of lesser Citties to the greater is asserted as an Apostolical institution Now because I suppose the Doctour will not assert nor doth intend a civil dependance and subordination of Cities as such among them selves nor will a dependance as to Counsel advice assistance and the like supplies which in their mutual Communion the lesser Churches might receive from the greater and more eminent serve his turne but an Ecclesiastical dependance and subordination such as whereby many particular Churches with Inferiour Officers residing in them and with them depended on and were in subjection unto some one person of a superiour order commonly residing in some eminent City and many of these Governours of a superiour order in the greater Cities were in such subordination unto some one of high degree termed a Metropolitan and all this by Apostolical institution is that which he aymeth at which being a most gallant adventure in a waking generation we shall doubtless find him quitting himselfe like a man in his undertaking 2 Then he tells you that the question about Mosaical Rites and necessity of their observation was referred to Jerusalem by the single Church of Antioch But how does the Doctour make good this first step which yet if he could would do him no good at all It is true that Paul was now come to Antioch ch 14 26 also that he was brought on his way by the Church chap 15. 3 but yet that the Brethren who were taught the Doctrine contested about v. 1 were only of the Church of Antioch when it is most certaine from the Epistles of Paul to the Galatians Colossians Romanes others that great disturbance was raised farre and wide in all the Churches of the Gentiles obout this controversy nothing is offered It seems indeed that their disputes grew to the greatest height at Antioch whether Brethren from other parts and Churches did also come whilest Barnabas and Paul abode there but that that single Church referred the determining of that controversy to them at Jerusulem exclusively to others the Doctour proves not And it is most evident from the returne of the Answer sent by the Apostles from Jerusalem v 23 that the reference was from all the Churches of the Gentiles yea and all the scattered brethren perhaps as yet not brought into Church Order not only at Antioch but also throughout Syria and Cilicia It is then granted what he next observes viz that in the Answer returned from Jerusalem with them at Antioch those in Syria and Cilicia are joyned the reason of it being manifest namely their trouble about the same Controversy being no less then theirs at Antioch It is also granted that as Paul passed through the Cities that he delivered them the decrees to keep that were ordained by the Apostles and Elders ch 16. 4 and that not only to the Churches of Syria and Cilicia which he left c 15. 41 but also to those throughout Phrygia and the Regions of Galatia v 6. What now followes out of all this What but that Antioch by Apostolical institution was the Metropolitan See of all the Churches of Syria and Cilicia Good Doctour do not be angry but tell us how this may be proved Why doubtless it was so as Antioch belonged to the Metropolitan Church at Jerusalem as he told us out of Philo who was excellently acquainted with Apostolical institutions What Jerusalem was to the whole Church and Nation of the Jewes whilest the name of God was fixed there we know But what was the primitive estate of the Churches of Jesus Christ made of Jewes and Gentiles tyed neither to City or Mountaine I must be pardoned if I cannot find the Doctour making any tender of manifesting or declaring The reasons of referring this controversy unto a determination at Jerusalem the Holy Ghost acquaints us with Acts 15 2. That we have no need of this Metro-political figment to informe us in it And now if we will not not only submit to Diocesan Bishops but also reverence the grave Metro-Politans standing upon such cleare Apostolical institution It is fit that all the world should count us the arrantest Schismaticks that ever lived since Pope Boniface his time The summe then of this doubty Argument for the Apostolical institution of Metropolitans that none might ever more dare to call Diocesians into question hereafter Is this Paul who was converted about the 3 or 4th yeare of Caligula 5 or 6 yeares after the Ascention of Christ having with great success for 3 yeares preached the Gospel went up to Jerusalem with Barnabas upon the Persecution rais'd against him at Damascus Act 9 22 whence returning to his work he went first to Tarsus Act. 9. 30 thence to Antioch where he abode one whole yeare Act 11. 25. 26 was then sent to Jerusalem with the collections for the Saints about the 4th year of Claudius Ver. 30 thence returning againe to Antioch he
The certaine salvation of the whole mystical body of Christ with whom he hath that communion as to give them his Spirit as he took their flesh for he took upon him flesh and blood because the Children were partakers of the same is evidently asserted which he could not do who thought that any of those on whom he bestowed his spirit might perish everlastingly And againe de praescripti ad Haeret. In pugnâ pugilum gladiatorum plerumque non quia fortis ost vincit quis aut quia non potest vinci Sed quoniem ille quivictus est nullis viribus fuit adeò idemille victor bene valenti posteâ comparatus etiam superatus recedit non aliter haereses de quorundam infirmitatibus habent quòd valent nihil valentes si in benè valentem fidem incurrant Solent quidem illi miriones etiam de quibusdam personis ab Haeresi captis aedificari in Ruinam quarè ille vel illa fidelissimi prudentissimi usitatissimi in Ecclesiâ In â—â—am partem tranfierunt quis hoc dicens non ipse sibâ— respondet neque prudentes neque fideles neque usitatos aesimandos quos haeresis potuit demutare He plainly denies them to have been believers that is truely throughly properly so who fall into pernicious haeresies to their destruction Cyprian is express to our purpose saith he nemo existimet bonos de Ecclesiâ posse disecdere tritioum non rapit ventus nec arborem solidâ radice fundatam procella subvertit inanes paleae tempestate metantur invaâ—â—â—e arbores tutbinis incursione evertuntur Hos execratur percutit Apostolus Johannes dicens ex nobis exierunt sed non fuerunt ex nobis si enim fuissent ex nobis mansissent utique nobiscum Cyp de Unita Eccles The whole Doctrine we contend for is plainly and clearly asserted and bottomed on a text of Scripture which in a special manner as we have cause we do insist upon all that is lost by temptations in the Church was but Chaffe the Wheat abides and the rooted Tree is not cast down Those fall away who indeed were never true believers in heart and union what ever their profession was And yet we are within the compass of that span of time which our adversaries without proof without shame claime to be theirs One Principal foundation of our Doctrine is the bestowing of the holy Ghost upon Believers by Jesus Christ. Where he is so bestowed there say we he abides for he is given them for that end viz to abide with them for ever Now concerning him Basil tells us that though in a sort he may be said to be present with all that are baptised yet he is never mixed with any that are not worthy that is he dwells not with any that obtaine not salvation Basil Lib de Spir Sanc Cap 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By that seeming presence of the holy Ghost with hypocrites that are baptized professors he evidently intends the common gifts graces that he bestowes upon them and this is all he grants to them who are not at last for such he discourses ofâ— found worthy Macarius Aegyptius Homil 5 about the same time with the other or somewhat before is of the same mind He tells us that those who are Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how men can be assured of Heaven whilest they live here by the earnest of it which they have received as well as if they were crowned and reigning in Heaven If those who have received that earnest may loose it againe I know not The words of Ambrose to this same purpose Lib 1. de Jacob Vitâ beat are many But because they do not only fully assert the truth we contend for but also insist briefly on most of the Arguments with which in this case we plead I shall transcribe them at large and they are as followeth Non gloriabor quia justus sum sed gloriabor quia redemptus sum gloriabor non quia vacuus peccati sum sed quia mihi remissa sunt Peccata non gloriabor quia profui nec quia profuit mihi quisquam sed quia advocatus pro me apud Patrem Christus est sed quia pro me Christi sanguis effusus est Haeredem te fecit Cohaeredem Christi Spiritum tibi adoptionis infudit Sed vereris dubios vitae anfractus adversarit insidias cûm habeas auxilium Dei habeas tantam ejus dignationem ut filio proprio pro te non peperceâ—it nihîl enim excepit qui omnium concessit Authorem Nihil est igitur quod negari posse nobis verâ—â—â—ur nihil est in quo de munificantiae divinae diffidere perseverantia debeamus eujus fuit tanâ— diutuâ—na jugis abertal ut primò praedestinaret deinde vocanet quos vocavit has justificaret quos justificaret has glorificaret Poterit deâ—erere quos tantis beneficiis neque ad prâ—mia prosecutus est Inter â—ot beneficia Dei num metuendâ— sunt aliquae accusationis insidea sed quis audeat accusare quos electos divine ceâ—nit judicia num Dous pater ipse qui Contulit potest dona sua resâ—iâ—dere quos adaptione suscapit eos à paterni affectâs gratiâ religare sed metus est ne judea severior sit confidera quâ—m judicem habeas nempe Christo dedit pater omne judicium poterit te ergò ille demnare quem redemit à morte pro quo sâ— abtulit cujus vitam suaemortis mercedem esse cognescit nonne decit quae utilitas in sanguine meo si damno quem ipse salvavi deinde consideras judicem non consideras advocatum The foundation of all our glorying in the Love of God and assurance of salvation He lays in the free grace of God in redemption and justification for the certainty of our continuance in that estate he urges the decree of Gods prâ—destination the unchangeableness of his love the Compleat Redemption made by Christ with his effectual Intercession all which are at large insisted upon in the ensuing treatise Adde to him his contemporary Chrysostome Serâ—â— 3. in 2 Cor 1. 21. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these words of the Apostle he given the ensuing exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The designe and aime of our Establishment by the Spirit is he tells us that we be not shaken or moved from the saith of Christ So establisheth 〈…〉 not to depart fall away from the faith And that the argument which he insistion from what we have presently received to an assurance of abode in our Condition to the enjoyment of the full inheritanceis not contemtible in the Cause in hand as is further manifested in the treatise it selfe And these instances may suffice for the first period of time mentioned before the rising of the Pelagian heresy of which those others of the same kind that might be produced though they may not seem so full and expressive to
or Context of the place nor of any such evidence for their interest in the businesse in hand that Mr Goodwin durst take them for ingredients in the case under consideration when he himselfe proposed it so that he was inforced to foyst in this counterfeit Case to give some colour to the Interpretation of the words introduced But yet this must not be openly owned but intermixed with other Discourses to lead aside the Understanding of the Reader from bearing in minde the true State of the Case by the Apostle proposed and by himselfe ackowledged So that this Discourse desinit in piscem c. 2. The Case being supposed as above §. 41. I aske whither the Apostle intended a Removeall of the Scruple and Answer to the Objection as far at least as the one was capable of being removed and the other of being answered This I suppose will not be Scrupled or Objected against being indeed fully granted in Stating the Occasion of the words For wee must at least allow the Holy Ghost to speake pertinently to what he doth propose then 3. I further inquire whither any thing what ever be in the least suited to the Removeall of the Scruple and Objection proposed but only the giving of the Scruplers and Objectors the best Assurance that upon solid Grounds and Foundations could be given or they were in truth capeable of that what they feared should not come upon them and that notwithstanding the deviation of others themselves should be preserved and then 4. Seeing that the summe of the sence of the words given by Mr Goodwin amounts to these two Assertions 1. That the Doctrine of the Gospell is True and Permanent 2. That God approoves for the present all who for the present believe supposing that there is nothing in the Gospell teaching the Perseverance of the Saints I aske yet whither there be any thing in this Answer of the Apostle so interpreted able to give the least satisfaction imaginable to the Consciences and Hearts of men making the Objection mentioned For is it not evident notwithstanding any thing here expressed that they and every Believer in the world may Apostatise and fall away into Hell Say the poore Believers Such and such fall away from the Faith Their eminent usefulnesse in their Profession beyond perhaps what we are able to demonstrate of our selves makes us feare that this abominable defection may goe on swallow us up grow upon the Church to a further desolation The answer is however the Gospel is true God bears gracious respects to thē that cleave to him in love whilst they doe so Quaestio est de alliis responsio de cepis Methinks the Apostle might have put them upon these Considerations which Mr Goodwin proposes as of excellent use prevalency against falling away that they put men out of danger of it Cap. 9. rather then have given them an answer not in the least tending to their satisfaction nor any way suited to their fears or inquiries no not as backed with that explanation that they fall away because they degenerate into loose and sinfull courses that is because they fall away A degeneracy into loose and sinfull courses amounts surely to no lesse 5. Againe I would know whether this Foundation of God be an Act of his Will commanding or purposing declarative of our duty or his intention If the first then what Occasion is administred to make mention of it in this place Whether it were called in Question or no and whether the Assertion of it conduces to the solution of the Objection proposed Or is it in any parallell termes expressed in any other place Besides seeing this Foundation of God is in nature antecedent to the Sealing mentioned of Gods knowing them that are his and the Object of the Act of Gods Will be it what it will being the Persons concerning whom that Sealing is whether it can be any thing but some distinguishing Purpose of God concerning those persons in reference to the things spoken of Evident then it is from the words themselves the Occasion of them the designe and scope of the Apostle in the place that the Foundation of God here mentioned is his discriminating Purpose concerning some mens certain preservation unto Salvation which is manifestly confirmed by that Seale of his that he knowes them in a peculiar distinguishing manner A manner of speech and Expression suited directly to what the same Apostle useth in the same case every where as Rom. 8. 28 29 30. Cap. 9. and 11. 11. Eph. 1. 4 5 6. But saith Mr Goodwin this is no more then what the Apostle elsewhere speakes Rom 3. 3. What if some did not believe shall their unbeliefe make the Faith of God of none effect that is shall the Vnbeliefe of men be interpreted as any tolerable Argument or ground to prove that God is unfaithfull or that he hath no other Faith in him then that which sometimes miscarrieth and produceth not that for which it stands ingaged Implying that such an interpretation as this is unreasonable in the highest But truly by the way if it be so I know not who in the lowest can quit Mr Goodwin from unreasonablenesse in the highest for doth he not contend in this whole Discourse that the Faith of God in his Promises for the producing of that for which it stands ingaged as when he saith to Believers he will never leave them nor for sake them doth so depend on the Faith of men as to the Event intended that it is very frequently by their unbeliefe rendred of none Effect Is not this the spirit that animates the whole Religion of the Apostacy of Saints Is it not the great Contest between us whether any unbeliefe of men may interpose to render the Faith of God of none effect as to the producing of the thing he promiseth Tibi quia intristi exedondum est But 2. Let it be granted that these two places of the Apostle are of a parallell signification what will it advantage the Interpretation imposed on us What is the Faith of God here intended And what the unbeliefe mentioned And whereunto tends the Apostles vehement interrogation The great contest in this Epistle concerning the Jewes of whom he peculiarly speaks v. 1 2. was about the Promise of God made to them and his Faithfulnesse therein Evident it was that many of them did not Believe the Gospell as evident that the Promise of God was made peculiarly to them to Abraham and his Seed hence no small peplexity arose about the Reconciliation of these things many perplexed thoughts ensuing on this seeming Contradiction If the Gospell be indeed the way of God what is become of his faithfulnesse in his promises to Abraham and his Seed they rejecting it If the Promises be true and stable what shall we say to the Doctrine of the Gospell which they generally disbelieve and reject In this place the Apostle only rejects the inference that the faithfulnesse of God
the consideration of what hath been from a like disposition of Causes to an Answerablenesse of Events What Mr Goodwin hath to plead in this Case he insists on §. 4. Chap. 9. Sect. 24 25 26 27. Pag. 167 168 169 170 171 172. The summe and aime of his Discourse is to Apologize for his Doctrine against sundry Objections which in the Observations of men it is lyable and obnoxious unto Now these are such as whatever the Issue of their Consideration prove doubtlesse it can be of no Advantage unto his Cause that his Doctrine is so readily exposed to them The first of these is §. 5. that the Doctrine he Opposeth and in Opposition whereunto that is set up which he so industriously asserts hath generally been received and imbraced by men eminent in Piety and Godlinesse famous on that account in their Generations with the generality of the People of God with them And this is attended with that which naturally insues thereon viz. The Scandalousnesse of the most of them yea of them all of this Nation is it spoken who have formerly asserted the Doctrine which Mr Goodwin hath lately espoused Whereunto in the third place an Observation is subjoyned of the Ordinary defection of men to loose and unsavory practises after they have once drunke in the principles of that opinion which he now so industriously mixeth and tempereth for them It is usually said there is no smoake but where there is some fire It would be strange if such Observations as these should be readily and generally made by men concerning the Doctrine under Contest unlesse there were some evident occasion Administred by it thereuto And I must needs say that if they prove True and hold under Examination they will become as urging a prejudice as can lightly be laid against any cause in Religion whatsoever The Gospell being a Doctrine according unto Godlinesse severall perswasions pretending to be parts and portions thereof if one shall be found to be the constant Faith and profession of those who also have the life and power of Godlinesse in them the other to be maintained by evill men aud seducers who upon their receiving it doe also wax worse and worse it is no small advantage to the first in its plea for admittance to the right and title of a truth of the Gospell To Evade this charge Mr Goodwin premises this in Generall §. 6. The experience Asserted in the Objection is not so unquestionable in point of Truth But that if the Asserters were put home upon the proofe they would I seare doubtlesse he rather hopes it accompt more in presumption than in reasonablenes of Argument For if Persons of the one judgement of the other were duly compared together I verily believe there would be found every whit as full a proportion of men truly Conscientious and Religious amongst those whose judgements stand and have stood for a possibility of falling away As on the other side but through a foolish and unsavoury kind of partiality we are apt on all hands according to the Proverb to account our own Geese for Swannes and other mens Swannes Geese Certaine I am that if the writings of men of the one judgement and of the other be compared together and an estimate made from thence of the Religion Worth and Holinesse of the Authors respectively Those who oppose the common Doctrine of Perseverance doe account it no Robbery to make themselves every way equall in this honour with their opposers The truth is If it be lawfull for me to utter what I really apprehend and judge in the case I doe not find that spirit of holinesse to breath with that Authority height or Excellency of power in the writings of the latter which I am very sensible of in the writings of the former These call for Righteousnesse Holinesse and all manner of Christian conversation with every whit as high a hand as the other and adde nothing to check obstruct or infeeble the Authority of their demands in this kind when as the other though they before many times in their exhortations and conjurements unto holinesse yet other while render both these and themselves in them contemptible by avouching such principles which cut the very sinews and strength of such their exhortations and fully ballance all the weight of those motives by which they seek to bind them upon the Consciences of men And for men truly holy and Conscientious doubtlesse the Primitive Christians for three hundred years together and upwards next after the times of the Apostles will fully ballance with an abundant surplusage both for numbers and truth of Godlinesse All those in the Reformed Churches who since Calvins daies have adhered to the common Doctrine of Perseverance And that the Churches of Christ more generally during the said space of three hundred years and more held a possibility of a totall and finall defection even in true and soun◠Believers is so cleare from the Records yet extant of those times that it cannot be denied Ans. To let passe M. Goodwins Proverb with its Applycation it being very facile to returne it to its Author there being nothing in the World by him proposed to induce us to such an estimation of his associates in the work of teaching the Doctrine of the Saints Apostasy and their labours therein or any other undertaking of theirs as he labours to beget in guilding over their Worth and Writings but only his own judgment an overweening of their Geese for Swans Let us see what is offered by him to evince the Experience Asserted not to be so unquestionable as is pretended He offers First his own Affirmation That if an estimate may be made of mens Worth and Holinesse by their writings Those who oppose the Doctrine of the Saints Perseverance will be found in the promotion of Holinesse and the practice of it to out goe their Adversaries Their writings he tells us breath forth a spirit of holinesse such as he cannot find in the writings of others But first for this you have only M. Goodwins naked single Testimony And that opposed to the common experience of the people of God What weight this is like to beare with men the event will shew It is a hard thing for one man upon his bare word to undertake to perswade a multitude that what their eyes see and their eares heare is not so M. Goodwin had need have Pythagorean Disciples for the imbracing of these dictates of his The experience of Thousands is placed to confirme the observation insisted on saith M. Goodwin It is not so they are in my judgement all deceived But Secondly § 7. who are they in whose writings Mr Goodwin hath found such a Spirit of Holinesse breathing with Authority as is not to be found out nor perceived in the writings of them that assert the Doctrine of the Perseverance of the Saints Calvin Zanchius Beza c. and to confine our selves home Reynolds Whitaker Perkins Greenham
Austine more particularly stood for the possibility of the Saints defection both totall and finall wherein it seemeth the greater part of our Moderne Reformed Divines have departed from them That this pretence is no whit better than that that went before will be evidenced by the light of this one consideration viz. That those among the Bishops and their adherents who were indeed most zealous of and best versed in the Writings of the Fathers were generally of the same judgement about the Grace of Christ and the Will of Man c. with the residue of the reformed Churches and the Puritan Preachers of our own Nation They were a company of Sciolists in comparison and men of Nothing who Arminianized Men as the Bishop of Lincolne once told them whose Learning lay in a few unlearned Liturgies It is true they had gotten to such a Head and to such a Height not long before their fall that they were ready to accuse and charge their Associates as to Discipline Worship and Ceremony of Puritanisme who failed not to retort Arminianisme and Popery back againe to them We know who said of the other that they were Tantum non in Episcopatu Furitani and who returned to him and his Associates Tantum non in Vxoratu Pontificii The truth is those among them as there were many among them both Bishops and men as they speak and think of Inferior Orders who were solidly Learned especially in the writings of the Ancients of whom many are yet alive and some are fallen a sleepe were universally almost to a man of the same judgement with Calvin in the heads of our Religion under consideration Jewell Abbot Morton Vsher Hall Davenant and Prideaux great names among the World of Learned men with a considerable retinue of men of repute for Literature and Devotion with whom on no account whatever the Arminianizing party of the Prelates and their followers are to be named the same day have sufficiently testified their thoughts in this matter to all the World From what Ambiguity of expression it is that any sentence is stolne from Austine and others of the Ancients seeming to countenance the Doctrine of the Saints Apostacy hath been elsewhere discovered and may farther be manifested as occasion shall be administred And without pretence to any great skill in the old Learning this I dare assert whereof I have given some account in the Preface to the Reader that not one of the Ancients much lesse Austin did ever maintaine such an Apostacy of Saints and such a Perseverance as that which M. Goodwin contendeth for This being that which M. Goodwin hath to offer for the clearing of the Doctrine he maintaineth §. 21. from the two first parts of the charge exhibited against it he applieth himselfe in the last place to contend with a common Observation made by Christians weighing and pondering the principles and wayes of men in the daies wherein we live Namely the degeneracy of the most of men who at any time embrace it from their former Profession and their turning aside to the paths of loosenesse and folly An observation which if true though M. Goodwin is pleased to assert that any considering man like himselfe will laugh it to scorne will not easily be digested in the thoughts of them that are willing to weigh aright the usuall presence of God with his Truths especially at the first embracement and entertainement of them Neither will this observation be diverted from pursuing the Doctrine against which it is lifted up by comparing it with that of the Vnhappinesse of Marriages made between Cousen-Germans there being nothing in that Relation that should be a disposing cause to any such issue as is pretended much lesse with that farther observation That some Apostatise from the Protestant Religion yea from Christianity it selfe there being not the least Parity or indeed Analogy in the instances If it might be affirmed of men that after their embracing of Christianity or the Protestant Religion they generally decline and grow worse as to their Morall Conversation then they were before I doe not know at present what Apology could be readily fixed on that might free the one and the other from grievous Scandall To fall from a Profession of any Religion or any head or part of a Religion upon the account of the corruption that is in them that so fall from it is rather an honour then a reproach to the Religion so deserted But in and upon the embracement of any Religion or any Doctrine in Religion for men to decline from that which is the proper end of all true Religion which is the observation that riseth up against the Doctrine M. Goodwin asserteth in reference to very many that embrace it doubtlesse is not the Crowne and Glory of that which they professe Neither is this observation built on so slight experience as to be muzled with Proverbs of Swallowes and Woodcocks The streets of our Cities and paths of our Villages being full of those fowles or rather fowle spirits that give strength unto it This is the whole of what M. Goodwin thought good to tender for the protection of his Doctrine §. 22. from the charge laid downe at the entrance of this digression on the consideration whereof I doubt not but it is evident how unable he is to shield it from the wound intended unto it thereby And shall we now Can we entertaine any other thoughts of it but that having constantly hitherto been denied and opposed by the most zealous painefull Godly successefull Preachers of the Gospell that these latter Ages have been through the goodnesse of God blessed withall entertained chiefely by Men of loose dissolute principles and practises enemies to the power of Godlinesse and the profession thereof and strongly suspected to corrupt the minds and conversations of Men that doe embrace it it is the only serviceable reliefe and assistance for the making of the Ministry of the Gospell usefull and fruitfull ingenerating holinesse and obedience in the Lives and wayes of Men. CAP. XIV 1 Mr. G's Third Argument proposed and considered The Drama borrowed by M. G. to make good this Argument 2. The frame of speech ascribed to God according to our Doctrine by the Remonstrants weighed and considered 3. The dealing of God with Man and the importance of his exhortations according to the Doctrine of the Saints Perseverance manifested 4. In what sence and to what end Exhortations and Threatnings are made to Believers 5. The fallacious Ground of this Argument of M. G. 6. M. G. Fourth Argument proposed to consideration considered Eternall Life how and in what sence a Reward of Perseverance 7. The enforcement of the Major proposition considered 8. The Proposition new moulded to make it of concernement to our Doctrine and denied from the example of the obedience of Jesus Christ. 9. Efficacy of Grace not inconsistent with Reward 10. The Argument enforced with a new consideration that consideration examined and removed 11. Farther
whatever Mr Goodwin is pleased to think or say to the contrary nor is their apprehension weakened by Nathans charging upon David his despising of the commandement of the Lord. in doing evill which as it is virtually done in every sinne and in great sinnes in an eminent manner so that it did amount indeed not only to a consequentiall but a formall voluntary contempt of God Mr Goodwin shall never prove A Father often and severely chargeth upon his sonnes a despising of his command when he hath been carryed out to transgresse it when yet he kowes his sonne honoureth and reverenceth him in his heart and is exceedingly remote from any resolved contempt of him The close of all is a concession of the Contra-Remonstrants at the Hague Conference §. 38. That Believers might fall into such sinnes as that the Church according to the Commandement of Christ must pronounce that they shall no longer abide in her communion and that they shall have no part in the Kingdome of Christ which being usually made an argument for the Apostacy of the Saints I shall consider how it is here improved by M. Goodwin Certainly saith he their sence was That true believers may sinne above the rate of those who sinne out of infirmity in so much as there is no commandement of Christ that any Church of his should eject such persons out of their Communion who sinne out of infirmity only so that by the confession of our Adversaries themselves even true Believers may perpetrate such sinnes which are of a deeper demerit than to be numbred amongst sinnes of infirmity yea such sinnes for which the Church of Christ according to the Commandement of Christ stands bound to judge them for ever excluded from the Kingdome of God without repentance from whence it undeniably followes that they may commit such sinnes whereby their Faith in Christ will be totally lost because there is no condemnation unto those that are by Faith in Jesus Christ whether they repent or not and therefore they that stand in need of Repentance to give them a right and title to the kingdome of God are no sonnes of God by Faith for were they sonnes they would be heires also and consequently have right and title to the inheritance so that to pretend that howsoever the Saints may fall into great and grievous sinnes yet they shall certainly be renewed againe by Repentance before they dye though this be an assertion without any bottome on Reason or Truth yet doth it no wayes oppose but suppose rather a possibility of the totall defection of Faith in true Believers Ans. First That true Believers may sinne above the rate of sinnes of Infirmity because they may so sinne as that according to the appointment of Jesus Christ they may be cast out of a particular Church is not attempted to be proved M. Goodwin think none may be excommunicated but such as have sinned themselves out of the state of Grace That a man may through infirmity fall into some such sinne as for it to be amoved from a Church society that a motion being an ordinance of Christ for his recovery from that sinne I know not that it can be reasonably questioned So that by our confession that true Believers may so sinne as to be righteously cast out of the externall visible society of a particular Church doth no way inforce us to acknowledge that they may sinne above the rate of them who are overtaken with or surprized in sinne upon the account of their weaknesse or infirmity Secondly The Church of Christ in rejecting of one from its society according to the appointment of Jesus Christ is so farre from being obliged to judge any one for ever excluded from the Kingdome of God that they doe so reject a man that he may never be excluded from that Kingdome It is true he may be Ecclesiastically and Declaratively excluded from the visible Kingdome of God and his right and title to the outward Administration of the good things thereof but that such an one is and must be thought to be properly and really excluded from his interest in the Love of God and grace of the Convenant being still by the appointment of God and command of Christ left under the power of an ordinance annexed by him to the Administration of that Covenant it doth not follow Thirdly The non-restauration of persons cast out of communion by the Church to their place in the Kingdome of God but upon Repentance holds proportion with what was spoken before upon exclusion The Repentance intended is such as is necessary for the satisfaction of the Church as to its expressenesse and being known yet we grant withall that all sinnes whatever without Repentance in that kind and degree that is appointed and accepted of God are exclusive of the Kingdome of God and we doe much wonder that M. Goodwin to the Text Rom. 8. 1. should adde whether they repent or not which is not only beyond the sence of what went before but directly contrary to that which followes after that walke not after the Flesh but after the Spirit not to repent of sin is doubtlesse to walke after the flesh and no one of them who are freed from condemnation in Christ doth good and sinneth not The words we confesse are not the condition in the intention of God on which their non-condemnation is suspended but yet they are a description infallible of them who through Grace are made partakers of it We say then that Believers may so fall as that being on that account rejected from the communion of the Church so as not to be restored but upon the evidence of their Repentance and we say that Repentance is required for all sinnes or men cannot be saved wondring what Mr Goodwin according to his principles intends by the addition to the Text of Rom. 8. 1. unlesse it be that no man stands in need of Repentance unlesse he have cast off all Faith and interest in God a most Anti-evangelicall assertion and yet not commit such sins as whereby their Faith must needs be wholly lost Fourthly There 's a twofold Right and Title to the Kingdome of God a Right and Title by the profession of a true Faith to the externall Kingdome of God in regard of its outward Administration and a Right and Title to the Eternall Kingdome of God by the possession of a true Faith in Christ The former as it is taken for jus in re believers may loose for a season though they may not in respect of a remote originall fundamentall Root which abides the latter they never loose nor forfeite We say also that repentance for sinne being a thing promised of God for those that come to him in Christ upon the account of the ingagement of his Grace for the Perseverance of Believers All such fallers into sinne shall certainly return to the Lord by Repentance who heales their back-slidings which Mr Goodwin hath not been able to disprove Of whose Arguments
with whom we walke and towards whom it is required we beare Love without dissimulation Rom. 12. 18. towards such as shew us their Faith by their workes Our rule of walking from the principle of Love and Charity is layd downe in 1 Cor. 13. And if all that any man knowes at this day professours in this world should turne Apostates save only one and he had reckoned that one and them that are Apostatized before their Apostasy of the same ranke of Believers and had no evill thoughts of that one above the rest he was bound without any evill surmises to believe all things and to hope all things and not to let goe his sincere Love towards that one imbracing of him delighting in him holding cōmunion with him to his lives end without suspicion of Hypocrisy or other hard thoughts of him unles he also should degenerate 'T is said Joh. 2. 23. That many believed on Christ because of the profession of Faith that they made Ioh. 6. 34. They pray earnestly to be fed with the bread of Life So that they were accounted among his Disciples v. 60. yet upon a temptation they left our Saviour walked no more with him v. 66. Now notwithstanding the profession of these men our Saviour plainely sayes that they believed not v. 64. They falling thus away who had professed to believe and were accounted as Believers so called and named among the Disciples of Christ and Christ declaring on the account of their Apostacy that indeed they did never believe how was it that the remaining Twelve had not hard thoughts and jealousyes one of another especially considering that there was one Hypocrite still left among them whether they had true Faith or no◠seeing our Saviour had declared that those who so fell off as those before mentioned had none Doubtlesse they were instructed to walke by a better and streighter Rule than that Mr Goodwin here assignes to Believers Let him who will or can fall away whilst we are taught of God to love one another and are acted by the principle of Love which thinkes no evill and do contend against evill surmizes as the workes of the flesh There is not any thing in the least attending the discovery of one mans Hypocrisy to worke us to a perswasion that another not in any thing discovered is so also that because we see some goodly house fall under stormes and temptations to the ground and so manifest it selfe to have been built on the sand that therefore we must conclude that those which stand are not built upon the Rocke is not suited to any principle or Rule that our Master hath given us to walke by in order to the exercise of that Love which he calleth for in us towards one another Secondly §. 25. I say this way of proceeding in our thoughts and judgements doth the Holy Ghost lead us to 1 Iohn 2. 19. The Apostle giving an account of some who had formerly walked with him in the profession of the Faith and of the fellowship which they had with the Father and Sonne fell away from Christ into an opposition against him so farre as to deserve the title of Antichrists having not only forsaken the Gospell but making it also their businesse to oppose it and to seduce others from the simplicity of the same These he informes the scattered Believers of the Jewes were Apostates having formerly walked with them but deserted their fellowship and thereby manifested themselves never to have been true Believers nor ever indeed to have had fellowship with the Father and the Sonne no more than they of whom our Saviour spake in the place before mentioned And yet doubtlesse the Apostle may not be supposed to lay a foundation for jealousyes evill suspicions and surmises among Believers though he plainely and evidently affirme that those who fall away were never true Believers and that if they had been so they would have continued in their Faith and fellowship with the people of God They went ous from us saith he but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us A passage by the way clearely confirming the maine of the Doctrine we have hitherto insisted on §. 26. And therefore I shall turne aside before I come to the close of this Chapter having this occasion administred to vindicate it from the exceptions Mr Goodwin gives in against the Testimony it beares in this case The Argument that it readily furnisheth us withall is of this import § 27. If all they who fall away totally from the fellowship and society of the Church and Saints of God what ever their profession were before that Apostasy were never true Believers and are thereby manifested never to have been so then those who are true Believers cannot fall away But the First is true therefore the latter The words are so disposed as to be cast into an Hypotheticall Proposition which virtually includes a doubleArgument as every discrete Axiome doth 't is not thus therefore thus If true Believers might so depart and Apostatise as those here mentioned no unquestionable proofe could be drawne from such Apostacy that men were never true Believers which yet is plainely insisted on in the Text. M. Goodwin Cap. §. 28. 10. Sect. 21 22 23 24. Pag. 189 190 191 192. gathers up sundry Exceptions from the Remonstrants which as they also did he opposeth to this Interpretation of the words and the Inferences from them insisted on I shall briefely consider and remove them in that order as by him they are laid downe He saith First This Inference presumeth many things for which neither it nor any the Authors of it will ever be able to give any good security of proofe As First That this phrase they were not of us imports that they were never true Believers this certainly can never be proved because there is another sence and this every whit as proper to the words and more commodious for the Context and scope of the place which may be given of them as we shall see anon Ans. §. 29. That there is not any thing presumed for the eduction of the Inference proposed but what is either directly exprest or evidently included in the words of the Text will appeare in the farther consideration of what M. Goodwin hath to offer to the contrary That expression they were not of us imports evidently that they were not of them in the fellowship and communion which he was now exhorting Believers to continue and abide in He tells them at the head of this Discourse Cap. 1. 3. that the end of his writing to them was to draw them into and keep them in communion with himselfe and the Saints with him which Communion or Fellowship he tells them they had with the Father and the Sonne But as for the Persons of whom
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
Believers hath been formerly beyond contradiction manifested and maintained That expression then they went out from us is not an Answer by concession to an Objection but a description of seducers by their Apostacy Which words also in their regard to the Persons as before by him described do manifest their utter declining and forsaking the Communion of the Saints they so going from them as also going into an opposition to the Doctrine of the Gospell Thirdly That the Apostle here insinuates an advantage these Antichrists had to seduce from their former communion with him a thing not in the least suggested as was observed in the occasion of the words as laid downe by Mr Goodwin himselfe is proved from the use of the words they went out from us Acts 15. 24. Whence this undenyable Argument may be educed Some who went out from the Apostle had repute and authority in their preaching thereby these Antichrists went out from the Apostle therefore they had repute and authorety thereby younger men than either Mr Goodwin or my selfe know well enough what to make of this Argument Besides though there be an agreement in that one Expression all the neighbouring parts of the Description manifest that in the things themselves there and here pointed at there is no affinity Those in the Acts pretended to abide still in the communion and Faith of the Apostles these here expressively departed both from the one and the other to an opposition of them both The former seemed to have pretended a commission from the Apostles these according to Mr Goodwin himselfe did so farre declare against them that it was a scandall to some fearing that all had not been well among the Apostles Fourthly That which is called an Answer by way of Exception as in it lye the expression of it so used upon the matter is as much as we urge from these words The import of them is said to be they were not of us though they were with us yet they were not such as we are didnot walke in that uprightnesse of heart as we do they were not men of the same principles and spirit with us that is they were not true thorough sincere and sound Believers at all no not while they converst with the Apostles Now evident 't is that in those words as is manifest by the assuming of them againe for the use of an inference insuing for if they had been of us they would have continued with us the Apostle yeilds a Reason and Account how they came to Apostatize and fall to the opposition of the Gospell from the profession wherein they walked 't was because they were not men of thorough and sound principles true Belivers and consequently he supposeth and implyeth that if they had been so they would not they could not have so Apostatized for if they might there had been no weight in the account given of the Reason of their revolt In what followes §. 44. that these words but they were not of us do not necessarily imply they were Believers formerly but perhaps they had been so and were before fallen away being choaked by the cares of the world an observation is insinuated directly opposite to the Apostles designe and such as makes his whole Discourse ridiculous An account he gives of mens falling away from the Faith and tells them 't is because though they have been professors yet they were never true Believers yea but perhaps they were true Believers and then fell away after that fell away that is they fell from the Faith and then fell from the Faith for that is plainely intimated in is the sence of this doubty Observation But to proceed with his exposition §. 45. he sayes It followes for if they had been of us they would no doubt have continued with us in these words the Apostle gives a reason of his Exception telling them to whom he writes that this was a signe and Argument that those Antichristian teachers were not of them in the sence declared viz. That they did not continue with them that is they quitted their former intimacy and converse with the Apostles refused to steere the same course to walke by the same principles any longer with them which saith he doubtlesse they would not have done had they been as sincerely affected towards Jesus Christ the Gospell as we by which Assertion John plainely vindicated himselfe and the Christian Churches of his communion from giving any just occasion of offence unto those men whereby they should be any wayes induced to forsake them and resolves their unworthy departure of this kind into their own carnall and corrupt hearts which lusted after some fleshly accommodations and contentments that were not to be obtained or enjoyed in a sincere profession of the Gospell with the Apostles and those who were perfect of heart with them Ans. First That no aspersion was cast on Iohn or the Churches of his Communion by the Apostasy of the Antichrists of whom he speakes from which he should need to vindicate himselfe and them was before declared There was not indeed nor possibly could be the least occasion for any surmize of evill concerning them from whom men departed in turning ungodly opposers of Christ For any thing that is here offered 't is but an obscureing of the Light that breaks forth from the words for the discerning of the Truth in hand 't is granted that the Apostle manifests that they were not of them that is true upright sound believers that walked with a right foot in the Doctrine of the Gospell because they forsooke the communion of the Saints to fall into the condition of Antichristianisme wherein they were now engaged Now if this be an Argument that a man was never a true believer in the highest profession that he makes because he falls from it and forsakes it certainly those that are true believers cannot so fall from their stedfastnesse or the Argument will be of no Evidence or conviction at all Neither is any thing here offered by M. Goodwin but what upon a through consideration doth confirme the inferences we insist upon and make to the worke in hand Truth will at one time or other lead captive those who are most skilfull in their Rebellion against it What is added Sect. 24. concerning the Righteous Judgement of God §. 46. and the gracious tendency of his dispensations to his Churches use in suffering these wretches so to discover themselves and be manifested what they were I oppose not The discovery that was made was of what they had been before that is not true Believers not what now they were yea by what they now shewed themselves to be was made manifest what before they were Words of the like import you have 1 Cor. 11. 19. % For there must be also heresies among you that they which are approved may be made manifest among you as here those who fall away are manifested to be corrupt so there are those who
mix the promises of it with Faith or of the powers of the world to come as to receive them in power in their hearts by believing so that farther contest about these words seemes to be altogether needlesse How farre men may proceed in the wayes of God §. 36. what progresse they may make in amendment of life what gifts and common graces they may receive what light and knowledge they may be indued withall what kind of Faith Joy Repentance Sorrow Delight Love they may have in and about spirituall things what desire of mercy and heaven what usefull gifts for the Churches edification they may receive how farre they may perswade their own soules and upon what grounds that their condition Godward is good and saving and beget an opinion in others that they are true Believers and yet come short of union with Christ building their houses on the sand c. is the daily taske of the Preachers of the Gospell to manisest in their pressing that exhortation of the Apostle unto their hearers to examine and try themselves in the middest of their profession whether Christ be in them of a truth or no. I shall not now enter upon that labour the Reader knowes where to find enough in the writings of holy and learned men of this Nation to evince that men may arrive at the utmost height of what is in this place of the Apostle by the Holy Ghost ascribed to the persons of whom he speakes and yet come short of the state of true Believers M.G. indeed tells us Sect. 27. The Premises relating to the two passages yet under debate considered §. 37. I am so farre from questioning whether the Apostle speakes of true and sound Believers in them that I verily judge that he purposely sought out severall of the most emphaticall and signall characters of Believers yea such which are hardly or rather not at all to be found in the ordinary sort of true Believers but only in those that are most eminent amongst them that so he and such who though sound yet were weake in the Faith might fall away and perish but that even such also who were lifted up nearer unto Heaven than their fellowes might through carelesnesse and carnallsecurity dash themselves in pieces against the same stone make shipwracke of their soules as well as they Ans. The House built on the sand may oftentimes be built higher have more faire perapets and battlements windowes and ornaments than that which is built upon the Rock yet all guifts and priviledges equall not one Grace in respect of light knowledge guifts and many manifestations of the Spirit such who never come up to that Faith which gives reall union and communion with Jesus Christ may farre outgoe those that do 2. That there is any thing mentioned or any characters given of Believers much lesse such as are singular and not common to all M. G hath not in any measure been able to evince There is not the meanest Believer in the world but he is a Child of God heir of the Promises brother of the LordChrist hath union with him hath his living in him is Quickned Justifyed Sanctifyed hath Christ made to him Wisedome c. hath his Righteousnesse in God and his Life hid in him in Christ is passed from death to Life brings forth fruit and is deare to God as the apple of his eye accepted with him approved of him as his temple wherein he delighteth to dwell That any thing in this place mentioned and insisted on any characters we have given of the persons whom we have considered doe excell or equall or denote any thing in the same kind with these and the like excellencyes of the meanest Believers will never be proved if we may judge of future successes from the issue of all former attempts for that end and purpose And this is the issue of Mr Goodwin's third Testimony produced to confirme the Doctrine of the Saints Apostacy but hypothetically and under such a forme of expression as may not be argued from nor of Saints and true Believers at all His 4. followeth His fourth Testimony he produceth §. 38. and indeavours to mannage for the Advantage of his cause Sect. 31. in these words The next Scripture Testimony we shall produce briefely urge in the cause now under maintainance is in the same Epistle with the former and speaketh these words Now the Just shall live by Faith But if any man draw back my soule shall have no pleasure in him Our English translators out of good will doubtlesse to a bad cause have almost defaced this Testimony by substituting any man for the just man for whereas they translate but if any man draw back the Originall readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. if or but if he i.e. the just man who should live by his Faith viz. if he continues in it shall draw back Beza himselfe likewise before thē had stayned the honour of his faithfulnesse with the same blot in his Translation But the mind of the Holy Ghost in the words is plaine and without Parable viz. that if the just man who lives i. e. who at present enjoyes the favour of God and thereby is supported in all his tryalls and should live allwayes by his Faith if he continues in it as Pareus well glosseth shall draw back or shall be withdrawn viz. through feare or sloth as the word properly signifyeth See Acts 20. 27. from his believing my soule shall have no pleasure in him i.e. according to the import of the Hebraisme my soule shall hate or abhorre him to death as it is also expounded in the words immediately following But we are not of those who draw back to perdition but c. From hence then evident it is that such a man who is a just or Righteous man and under promise of living for ever by his Faith and therefore also a true and sound Believer may draw back or be withdrawne to the contracting of the hatred of God and to destruction in the end The forlornehope of evading because the sentence is Hypotheticall or conditionall not positive hath been routed over and over yea and is abandoned by some of the great Masters themselves of that cause unto the defence whereof it pretendeth And however in this place it would be most preposterous For if it should be supposed that the just man who is in a way under a Promise of living by his Faith were in no danger or possibility of drawing backe and that to the losse of the favour of God and ruine of his soule God must be conceived to speake here at no better rate of wisdome or understanding than thus The Just shall live by his Faith but if he shall do that which is simply and utterly impossible for him to do my soule shall have no pleasure in him What savour of wisdome yea or of commonsence is there in admonishing or cautioning men against such evills which there