and his endeavours to vindicate them from exceptions this is the chiefe But yet there being two or three things §. 39. that M. Goodwin is pleased to adde to what went before as objections against his doctrine in generall though not of this last Arguments concernment any more than of any others he makes use of because there are in them Considerations of good advantage to the Truth in hand I shall a little insist upon them before I proceed with my intended discourse The First is §. 40 that the Doctrine of the Saints Apostacy maimeth or dismembreth the Body of Christ and brings in an uncouth and unseemely interchange of members between Christ and the Soule which howsoever slighted by M. Goodwin is a plea not of the least importance in the case in hand The body of Christ intended is that mysticall and spirituall not that Politicall and visible His body in respect of the reall union of every member of it unto him as the head described by the Apostle in its Relation unto him Ephes. 4. 15 16. It growes up unto him in all things which is the head even Christ from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase of the body unto the edifying of it selfe in Love So also Collos. 2. 19. the Body we intend whereof Christ is the Head is that not only in a Politicall sence as the supreame governour of it but in a Spirituall according to the Analogy of an Head Naturall from whence life all influence of it unto the Members do flow Of this body some are in their Spirits already consummated and made perfect in Heaven some are as yet pursuing their Warfare in all parts of the World pressing forward to the marke of the high-calling set before them Now that any member of his Body bone of the bone flesh of the flesh of Christ given him to make up his fulnesse and mysticall perfection joynted unto him washed in his bloud and loved by him according to the Love and care of a head to its members should be plucked off to be cast into the sire and after it hath so closely and vitally been admitted into the participation of his fulnesse and increase being united to him become a child of the Divell an Enemy to him and his sometimes fellow members so as to hate his head and to be hated of his head when yet no man ever yet hated his own flesh this we suppose no way to answer that inexpressibly intense Love which the Lord Jesus beares towards his members and to be exceedingly derogatory to his honour and Glory in reference with his dealing to Sathan the great enemy of his Kingdome But to this M. Goodwin Answers First For dismembering the Body of Christ is it not the Law of Christ himselfe in every particular Church or body of his that as any of their members putrifie and discover themselves to be rotten and corrupt §. 41. they should be cut off by the Spirituall sword of excommunication and doth not such a dismembring as this rather tend to the honouring adorning the Body of Christ than any wayes to maime or deforme it And for such a dismembring of the Body of Christ which the Doctrine in hand supposeth to be causable by the members themselves by the voluntary dis-faithing of themselves through sinne and wickednesse neither is the permission of this upon such tearmes as it is permitted either unworthy Christ or inconvenient to the Body it selfe Reply First that there is no Argument will tolerably arise from what is practicable and comely in a visible Ecclesiasticall Body of Christ to the Mysticall Spirituall Body that is from a particular visible to the Catholike Church of Christ. As to the matter in hand this is evident by the light of this single consideration that in such an Ecclesiasticall body of Christ there are alwayes or may be and Christ himselfe in the rules and Lawes that he hath given for the government thereof did suppose that there alwayes would be good and bad true Saints and empty professours whereas in the Body whereof we treate there is no soule actually instated but who is actually united to the head by the inhabitation of the same Spirit There never was nor shall to eternity any dead member be of that Body They are all living stones built upon him who is the Foundation now surely this is an inference attended with darknesse to be felt because it may be comely for those to whom the Administratione of Ordinances in the visible Church of Christ is committed to cut of a dead member from the membership which he holds by his confession of the Faith when he discovers himselfe not to answer the confession he hath made in his walking and Conversation Therefore Christ himselfe doth cut off or on way or other loose any living members of his body Mysticall and actually by Faith instated in the unity of his Body with him And if it shall be objected that even living members and such as are truly so may yet for and at a season be cut off from a visible particular body of Christ. I Answer 1. It is true they may so in respect of their ordinary present right to the enjoyment of Ordinances not in respect of their remote fundamentall Right that still abides 2. They are so or may be so for their amendment not for their destruction That separation for a season being an expression of as much Love and tendernesse to them in Christ as his joyning of them to the Body was from whence they are so separated And 3. This makes not at all to the impairing of the true compleatnesse of the mysticall Body of Christ and the perfection of its parts for as in particular visible bodyes of Christ there may be and are dead members which have no place in the body but are as excressencyes in the vine and yet the body is not rendred monstrous by them so a true member may be removed and the Body not be maimed in the least The member though perhaps from any such visible body for a season and yet the true Spirituall sicke and pineing continuing a member thereof still Now there is nothing of all this that will in any measure agree to the plucking off a member from the Mysticall Body of Christ whereof alone we speake If any should be so separated it must not only bee to his present actuall enjoyment of Union but to the losse of his Spirit also and with him of all right and title plea or claime whatever to any interest therein Neither is it possible that it should be a meanes for the correction and amendment of such an one it lying in a direct tendency to inevitable destruction separation from all interest in Christ can looke no other way so that still the uncouthnesse of such a procedure abideth Secondly The reason that
that is every Believer is Christ He is the Head of the Church and the Saviour of the Body Ephes. 5. 23. he is the Head of the Body the Church Col 1. 19. This relation of Head and Members I say between Christ and his holds out the Union that is between them which consists in their being so As the Head and the Members make one Body so Christ and his Members make one mysticall Christ Whence then is it that the Head and Members have this their Union whereby they become one Body Wherein doth it consist Is it that from the Head the Members do receive their influences of life sence and guidance as the Saints do from Christ Eph. 4. 15 16. They grow up unto him in all things who is the Head from whom the whole body fitly framed together and compact by the which every joynt supplieth according to the effectuall working in the measure of every part groweth up to an holy increase So also Col 2. 19. holding the Head from whom the whole body by bands and joynts knit together increaseth with the increase of God But evidently this is their Communion whereunto Union is supposed Our Union with Christ cannot consist in the Communcation of any thing to us as Members from him the Head but it must be in that which constitutes him us in the Relation of Head and Members He is our Head antecedently in order of nature to any communication of Grace from him as a Head and yet not antecedently to our Union with him Herein then consists the Union of Head and Members that though they are many and have many Offices Places and dependencies there is but one living quickning soule in Head and Members If a man could be imagined so big and tall as that his feet should stand upon the Earth and his head reach the starry Heavens yet having but one soule he is still but one man As then one living soule makes the naturall Head Members to be one one body so one quickning Spirit dwelling in Christ and his members gives them their Union makes them one Christ one body This is cleare from the 1 Cor. 12. 12. As the first man Adam was made a living Soul so the last man Adam is made a quickning Spirit Secondly §. 14. Of Husband and Wife The Union that is between them sets out the Union betwixt Christ and his Saints There is not any one more frequent Illustration of it in the Scripture the Holy Ghost pursuing the allusion in all the most considerable Concernements of it and holding it out as the most solemne Representation of the Union that is between Christ and his Church Ephes. 5. 31 32. For this cause shall a man forsake his Father and Mother and cleave to his Wife and they two shall be one flesh This is a great mystery but I speake concerning Christ and the Church The transition is eminent from the Conjugall Relation that is between man and wife unto Christ and his Church What the Apostle had spoken of the one he would have understood of the other Wherein consists then the Union between man and wife which is chosen by God himselfe to represent the Union between Christ and his Church The Holy Ghost informes us Gen. 2. 24. They shall be no more twaine but one flesh This is their union they shall be no more twaine but in all mutuall care respect tendernesse and love one flesh The Rise of this you have v. 23. Because of the bone flesh of Adam was Eve his helper made Hence are they said to be one flesh Wherein then in answer to this is the Union between Christ and his Church The same Apostle tells us 1 Cor. 6. 16 17. He saith he that is joyned to an harlot is one flesh and he that is joyned to the Lord is one spirit as they are one flesh so these are one spirit and as they are one flesh because the one was made out of the other so these are one Spirit because the Spirit which is in Christ by dwelling in them makes them his Members which is their Union 3. Of a Tree §. 15. an Olive a Vine and its Boughs and Branches I am the Vine saith Christ yee are the Branches John 15. 5. Abide in me and I in you As Tree Branches they have an abiding Union one with another Wherein this consists the Apostle sets out under the example of an Olive and his Boughs Rom. 11. 16 17. It is in this that the Branches and Boughs being ingrafted into the Tree they partake of the very same juyce and fatnesse with the Root and Tree being nouâ—â—shed thereby There is the same fructifying fatning virtue in the one as the other only with this difference in the Root and Tree it is originally in the Boughs by way of Communication And this also is chosen to set out the Union of Christ and his Both he and they are partakers of the same fruit-bearing Spirit He that dwells in them dwells in him also only it is in him as to them originally in them by Communication from him Take a Cyon a graft a plant fix it to the Tree with all the art you can and bind it on as close as possible yet t is not united to the Tree untill the Sappe that is in the Tree be communicated to it which communication states the Union Let a man be bound to Christ by all the bonds of profession imaginable yet unlesse the Sappe that is in him the Holy and Blessed Spirit be also communicated to him thereis no Union between them And this is the first thing that doth issue and depend upon the indwelling of the Spirit in Believers even Union with Christ which is a Demonstration of it a posteriori 2. The Spirit as indwelling gives us Life and Quickning God Quickens our mortall bodyes or us in them by his Spirit that dwells in us Rom. 8. 11. by which Spirit Christ also was raised from the dead and therefore the Apostle mentioning in another place the beginning and carrying on of Faith in us he saith it is wrought according to the exceeding greatnesse of the power of God which he wrought in Christ when he raised him from the dead Ephes. 1. 8. Now in this Quickning there are two things 1. The Actus primus or the Life it selfe bestowed 2. The Operations of that Life in them on whom it is bestowed For the first I shall not positively determine what it is nor wherein it doth consist This is cleare that by nature we are dead in trespasses and sinnes That in our Quickning we have a new Spirituall life communicated to us and that from Christ in whom it is treasured up for that purpose But what this Life is it doth not fully appeare whilst we are here below All actuall Graces confessedly flow from it and are distinct from it as the Operations of it I say in this sence they flow from it confessedly as suitable
principles the Flesh and Spirit are as those contrary qualityes of the same subject and the inclinations yea and the elicite acts of the will are of the same nature with them so that in the same act they may both be working though not with equall efficacy Notwithstanding any thing then said to the contrary it appeares that in the sinnes which the Saints fall into they do not sinne with their whole wills and full consent which of it selfe is a sufficient Answer to the foregoing Argument Sect. 25. containes a discourse §. 17. too long to be imposed upon the Reader by a transcription There are three parts of it the first rendring a Reason whence it is that if the Spirit be stronger than the flesh yet the flesh doth often prevaile in its lustings The second The way of the Spirits returne to act in us after its motions have been rejected The third endeavours a proofe of the Proposition denied That the Saints sinne with their full and whole consent by the example of David For the first he tells you That the spirit acts not to the utmost efficacy of its vigour and strength but only when his preventing motions are entertained and Seconded with a suitable concurrence in the hearts and wills of men through a deficiency and neglect whereof he is said to be grieved and quenched i. e. to cease from other actings or movings in men This Truth is the ground of such and such sayings in the sayings of Paul for if you live after the flesh ye shall dye but if ye through the spirit doe mortify the deeds of the Body ye shall live for as many as are led by the spirit of God they are the Sonnes of God c. Ans. The Spirit here intended by M. Goodwin is the Holy and Blessed spirit of Grace What his actings to the just efficacy of his vigour and strength are M. Goodwin doth not explaine nor indeed notwithstanding the seeming significacy of that expression is able It must be to act either as much as he can or as much as he will That the Holy Spirit in opposing sinne acts to the utmost extent of his Omnipotency in any I suppose will not be affirmed If it be as much as he will then the sence is he will not in such cases act as much as he will what that signifies we want some other expressive phrase to declare To let this passe let us see in the next place what his actings to this just efficacy are suspended upon it is them in cafe his first preventing motions be received and seconded But then secondly What are these first preventing motions of the spirit §. 18. And what is it to entertaine them with a suitable concurrence of the Will For the First M. Goodwin tells us in this Section they are motions of a coole and soft inspiration such clowdy expressions in a thing of this moment are we forced to embrace preventing motions of the spirit are either Internall Physicall Acts in with and upon the Wills of men working in them to will and to doe called preventing from the actings of the wills themselves or they are Morall insinuations and perswasions to good according to the Analogy of the Doctrine M. Goodwin hath espoused it is the latter only that are here intended The preventing motions of the spirit are his Morall perswasions of the Will to the good proposed to its consideration See then in the next place what it is to second entertane these motions with a sutable concurrence in the heart and Will Now this must be either to yeeld Obedience to these motions and to doe the good perswaded unto or something else if any thing else we desire to know of M. Goodwin what it is and wherein it consists if it be to doe the good perswaded too then what becomes I pray you of those subsequent Helps which are suspended upon this obedience when the thing it selfe is already performed which their help and assistance is required unto They may well be called subsequent motions which are never used nor applyed but when the things whereunto they move and provoke are before hand accomplished and performed yea they are suspended on that condition Farther wherein do these subsequent helps as it is expressed which move at a more high and glorious rate consist We have had it sufficiently argued already to a thorough conviction of what is Mr Goodwins judgment in this matter viz. That he acknowledgeth no operations in or upon the wills of men but what are Morall by the way of perswasion contending to the utmost efficacy of his vigour and strength in disputing that there is an inconsistency between Physicall internall operations in or upon the Will of men and Morall exhortations or perswasions as to the production of the same effect This then is the frame of this fine Discourse If upon the Spirits first perswasion to good men yeild Obedience and do it accordingly the Spirit will then with more power and vigour move them when they have done it and perswade them to doe it That this discourse of his doth readily administer occasion and advantage to retort upon him his third Argument formerly considered of imposing incoherent and inconsistent reasonings and actings upon God in his dealings with men the intelligent Reader will quickly find out and it were an easy thing to erect a Theater and upon Mr Goodwins principles to personate the Almighty with an incongruous and incoherent discourse but we feare God Thirdly That the Spirit is grieved with the sinnes of Believers and their walking unworthily of or not answerable to the grace they have received is cleare Ephesians 4. 31. The Apostle admonisheth Believers to abstaine from the sinnes he there enumerates and consequently others of the like import having put on and learned Christ unto sanctification that they doe not grieve the Spirit from whom they have received that great mercy and priviledge of being sealed to the day of Redemption But that therefore the subsequent and more effectuall motions of the spirit are not free as the first but supended on our performance of that which he first moves unto and so consequently that there is neither first our second motion of the Spirit but may be rendred uselesse and fruitlesse or be for ever prevented is an Argument not unlike that of the Papists Peter feed my sheep therefore the Pope is head of the Church The ensuing discourse also is not to be passed without a little Animadversion §. 20. thus then he proceeds Believers saith he doe then mortify the deeds of the body by the spirit when they joyne their Wills unto his in his preventing motions of grace and so draw and obtaine farther strength and assistance from him in order to the great and difficult work of mortification in respect of which concurrence also with the spirit in his first and more gentle applications of himselfe to them they are said to be led by the Spirit as in
the multitude or the people were not such poore inconsiderable things as they are reported to be when he advises them to stop and stay the sedition by yeelding obedience to the things by them appointed and commanded If it were in it selfe evill disorderly and not according to the mind of Christ that the people should order and appoint things in the Church it had been simply evill for Clemens to have advised any to yeeld obedience unto things by them so appointed Where is now Ignatius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Even those who are contending about Rule and Goverment in the Church are advised to stand to the determination of the people and to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is also insisted on by Blondellus who thence argues potestatem plebis Circa Sacra Disser 5. Cap. 8. Sect. 4. Ad verba haec saith our Doctor prodigii instar est quod notandum duxit Dav Blondellus potestatem Plebis Circa Sacra de quâ tandem integram dissertationem elucubravit artificiis quibuscunque asserturus Hic inquit nos monet Clemens fideles etiam de Episcopatu aut Presbyterio contendentes non ab Episcopi singulari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutu sed à multitudinis praeceptis pependisse But let not our Doctour be angry nor cry out so fast of Prodigies a little time will manifest that many things may not be prodigious which yet are contrary to sundry of his conceptions and Apprehensions I cannot but acknowledge him to be provoked but with all must say that I have found very commonly that reasons ushered in by such loud Clamours have in examination proved to have stood in need of some such noyses as might fright men from the consideration of them What is in the next Sections set up to sheild the Children of Episcopacy from being afrighted with this prodigy may perhaps be of more efficacy thereunto then the exclamations before mentioned He therefore proceedes Sect 5. Certè saith he si serio rem ageret Da◠Blondellus de Presbyteris suis non de Episcopis nostris actum planè triumphatum erit nec enim ab universo aliquo Presbyterorum Collegie quod ille tam afflictim ardet sed a multitudinis solius Arbitrio tum contendentes de Episcopo tum fideles omnes Corinthios pependisse aequè concludendum erit If any man in the world hath manifested more desperate Affection towards Presbyterie then this Doctour hath done toward Episcopacy for my part solus habeto But though neither Clemens nor Blondellus speak any one word about the ordering of things multitudinis solius arbitrio yet here is that said by them both as is sufficiently destructive not only to the Episcopacy the Doctour contends for as a thing wholly inconsistent with the power and liberty here granted the people but of any such Presbyterie also as shall undertake the ordering and disposing of things in the Church of God without the consent and Concurrent suffrage of the People Such a Presbytery it seemes Blondellus does not defend But yet neither the Doctours Out-cry as at a Prodigy nor this retortion upon Presbytery is any answer to the testimony of Clemens nor indeed is there the least possible reflection upon an orderly Gospel Presbytery in any Church and Over it by what Clemens here professeth to be the power of the People all the appearance of any such things is from the terme Solius foysted into the discourse of Blondellus by the Doctour in his taking of it up to retortat Clemens in the very next words secures us from any thought that all things depended à multitudinis solius arbitrio His very next words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Doctours and Masters having stuft their imaginations with the shape and lineament of that Hierarchichal fabrick which the Craft Pollicy Subtilty Avarice Pride Ambition of many ages successively had formed and framed according to the Paterne they saw in the Mount of the World and the goverments therin upon the first hearing of a Church a flock of Christ walking in orderly subjection to their own Elders concurring with them and consenting to them in their Rule and Goverment instantly as men amazed cry out a Prodigy It is not imaginable into what ridiculous contemptible miscarriages pride prejudice and selfulness do often-times betray men otherwise of good abilities in their waies and very commendable Industry But Section the sixth the Doctour comes closer and gives his Reason why this Testimony of Clement is not of any efficacy to the purpose in hand saith He At quis sodes à fidelibus de Episcopatu ut vis contra ipsos ab Apostolis constitutos Episcopos contendentibus quis à populo contra principem suum tumultus ciente quis verbis ad retundendum seditionem ad plebem factis argumenta ad Authoritatem populo adjudicandum principi derogandum duci posse existimavit Though many words follow in the next Section yet this is all of Answer that is given to this signal Testimony of Clement's I know the Doctour for the most part meets not only with favorable Readers but also partial Admirers or else certainly his Exclamation would scarce pass for an invincible Argument nor such Rhetorical diversions as this be esteemed solid Answers There is not by Blondellus any Argument taken from the faithful's tumultuating against the Bishops that if appointed by the Apostles which is thrust in taken for the persons of those Bishops is against the express Testimony of Clemens in this Epistle nor from the peoples seditiously rebelling against their Prince nor from any word spoken to the People to represse their sedition neither was any thing of this nature urged in the least by Blondellus nor is there any colour given to such a collection from any thing in the words cited from the Epistle or the context of them It is the advise of the Church of Rome to the persons whether already in office or aspiring thereunto about whom the contention and division was in the Church of Corinth that is insisted on It is not the words nor plea of them who were in disorder there is not any reprehension given to the body of the Church the multitude or people who are supposed to tumultuate to quiet them but a direction given as was said by the Church of Rome to the persons that occasioned the difference how to behave themselves so that a timely issue might be put to the division of the Church To this end are they advised to observe the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the orders precepts decrees or appointments of the multitude as from Acts the fifteenth the body of the Church is called It is not that they should yeild to their tumultuating but to yeild obedience to their orderly precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by him approved had it not been lawful for them with the Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Affaires of the Church Clemens writing
as if they had found the whole far dell of the mass in it's perfect dress and their breaden God in the middest of it It is no otherwise in the case of Episcopacy men of these latter Generations from what they saw in present being and that usefulness of it to all their desires and interests having entertained thoughts of love to it and delight in it searching Antiquity not to instruct them in the truth but to establish their prejudicate Opinion received by Tradition from their Fathers and to consult them with whom they have to do what ever Expressions they find or can heare of that fall in as to the sound of words with what is now insisted upon instantly they cry out Vicimus Io Paean â— what a simple generation of Presbyters and Independents have we that are ignorant of all Antiquity or do not understand what they read and look upon Hence if we will not believe that in Ignatius his dayes there were many Parish Churches with their single Preists in subordination to a Diocesan Bishop either immediatly or by the interposed power of a Choreâ— Episcopus and the like and those Diocesans againe in the precincts of provinces laid in a due subjection to their Metropolitans who took care of them as they of their Parish Priests every individual Church having no Officer but a Presbyter every Diocesan Church having no Presbyter but a Bishop and every Metropolitan Church having neither Presbyter nor Bishop properly related unto it as such but an Arch-Bishop we are worse then Infidels truly I cannot but wonder whether it doth not sometimes enter into these men's thoughts to apprehend how contemtible they are in their proofes for the fathering of such â—n Ecclesiastical distribution of Governours and Goverment as indeniably lacquied after the civil divisions and constitutions of the times and places wherein it was introduced upon those holy persons whose soules never once entered into the secrets thereof Thus fares it with our Doctour and his Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall only crave leave to say to him as Augustus of Quintilius Varus upon the loss of his Legions in Germany under his command Quintili Vare reade legiones Domine Doctor redde Ecclestas give us the Churches of Christ such as they were in the dayes of the Apostles and down to Ignatius though before that time if Hegesippus may be believed somewhat deflowred and our contest about Church-Officers Goverment will be nearer at an end then perhaps you will readily imagine Give us a Church all whose members are holy called sanctified justified living-stones Temples for the Holy Ghost Saints Believers united to Christ the head by the Spirit that is given to them and dwelleth in them a Church whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that doth nothing by it's members apart that appertaines to Church-order but when it is gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church that being so gathered together in one place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acting in Church things in it's whole body under the Rule and presidence of it's Officers A Church walking in order and not as some who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom saith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as calling the Bishops to the Assemblies yet do all things without him the manner of some in our dayes he supposeth noâ— to keep the Assemblies according to the command of Christ give us I say such a Church and let us come to them when they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Churches in the dayes of Ignatius appeare to have been and are so rendred in the Quotations taken from his Epistles by the Learned Doctour for the Confirmation of Episcopacy as I said before the contest of this present digression will quickly draw to an Issue Being unwilling to go too far out of my way I shall not 1 Consider the severalls instanced in for the proof of Episcopacy by the Doctour Seeing indeniably the Interpretation must follow and be proportioned by the General Issue of that state of the Church in the dayes wherein those Epistles were writ or are pretended so to be if that appeare to be such as I have mentioned I presume the Doctour himselfe will confess that his witnesses speak not one word to his business for whose confirmation he doth produce them Nor 2ly Shall I insist upon the degeneration of the Institutions and Appointments of Jesus Christ concerning Church Administrations in the mannagement of the succeeding Churches as principled and spirited by the operative and efficacious Mystery of Iniquity occasioned and advantaged by the Accommodation of Ecclesiastical affayres to the civil distributions and Alotments of the political state of things in those dayes nor 3 Insist much farther on the exceeding dissimilitude and inconformity that is between the Expressions concerning Church-Officers and aâ—â—aires in these Epistles whence ever they come and those in the writings of unquestionable credit immediatly before and after them as also the uâ—â—er silence of the Scripture in those things wherewith they so abound The Epistle of Clemens of which mention was made before was written for the composing and quieting of a division and distemper that was fallen out in the Church of Corinth Of the cause of that distention that then miserably rent that congregation he informs us in that complaint that some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were wrongfully cast from the ministry by the multitude he tells you that these were good honest men faithful in the discharge of their duty for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they were unblamable both in their conversation ministry yet they removed them from their office To reprove this evill to convince them of the sinfulness of it to reduce them to a right understanding of their duty order walking in the fellowship of the gospel what course doth he proceed in what arguments doth he use He minds them of one God one Christ one body one faith tells them that Wicked men alone use such waies practises bids them read the Epistle of Paul formerly written to them upon occasion of another division and to be subject to their own Elders all of them leave off contending quietly doing the things which the people or the body of the Church delivered commanded Now had this Person writing on this occasion using all sorts of Arguments Artificial or inartificial for his purpose been baptized into the opinion esteem of a single Episcopacy superintendent whose Exaltation seemes to be the design of much which is said in the Epistles of Ignatius in the sense wherin his words are usually taken would yet never once so much as bid them be subject to the Bishop that Resemblance of God the Father supplying of the place of Christ nor told them how terrible a thing it was to disobey him nor pawned
only this but all other Promises uttered by Christ to his Apostles as we had thought not for their own behoofe alone but also for the use of the Church in all ages are tyed up in their tendency and use to the men of that Generation and to the employment to which they to whom he spoke were designed But let us see whether these things are so or no. I say 2. There is not any necessary cause of that disjunctive proposition The Promise of the perpetuall residence of the Spirit is made either to the Apostles personally or to the whole body of the Church By the Rule formerly given for the Interpretation of these Promises of Christ it appears that what in this kind was made to the one was also given to the other and how Mr Goodwin will inforce any necessary conclusion from this distinction framed by himselfe for his own purpose I know not The Promise was made both to these and those the Apostles and all other Believers because to the Apostles as Believers 3. The making of the Promise to the Apostles personally doth not argue that it was made to them as Apostles but only that it was made to their Persons or to them though under another qualification viz. of Believing 'T is given to them personally as Believers and so to all Believers whatever This also sets at liberty and plainly cashiers the comparison instituted between the Apostles Infallibility as Apostles and their sanctifying grace as Believers by the Spirit of Grace given for that end The Apostles Infallibility we confesse was from the Spirit for they as other Holy men of old wrote as they were moved by the Spirit of God 2 Pet. 1. 21. but that this was a distinct guift bestowed on them as Apostles and not the teaching of the Spirit of Grace which is given to all Believers 1 Ioh. 2. 22. we need not contend to prove Besides to what end doth he contend that it was made to the Apostles in the sence urged and by us insisted on seeing he denies it in the close of this Section and chooseth rather to venture upon an opposition unto that common received perswasion that the Apostles of Christ the sonne of perdition only excepted had an absolute promise of Perseverance then to acknowledge that which would prove so prejudiciall and ruinous to his cause as he knowes the confession of such a Promise made to them would inevitably be He contends not I say about the sence of the Promise but would faine divert it from other Believers at the entrance of the Section by limiting it to the Apostles but considering afterward better of the matter and remembring that the concession of an absolute Promise of Perseverance to any one Saint whatever would evidently root up and cast to the ground the goodliest engine that he hath set up against the Truth he opposeth he suits it in the close of the Section to an evasion holding better Correspondency with its associates in this undertaking 4. I wonder what Chimericall Church he hath found out to which Promises are made and Priviledges granted otherwise then upon the account of the Persons whereof'tis constituted suppose I pray that Promises of the Residence of the Spirit for ever with it be made to the Church which is made up of so many members and that all these members every one should loose their interest in it what subject of that Promise would remaine What Vniversall is this that hath a reall existence of it selfe and by it selfe in abstraction from its particulars in which alone it hath its being Or what whole is that which is preserved in the destruction and dissolution of all its essentially constituent parts The Promises then that are made to the Church are of two sorts 1. Of such Grace and Mercies as whether inherent or relative have their residence in and respect unto particular persons as such of this sort are all the Promises of the Grace of Sanctification as also of Justification c. which are all things of mens personall spirituall interest The Promises made to the Church of this nature are made unto it meerely as consisting of so many and those Elected Redeemed persons whose right and interest as those individuall persons they are 2. Of all such good things as are the exurgency of the collected state of the Saints in reference to their spirituall invisible Communion or visible gathering into a Church constituted according to the mind of Christ and his Appointment in the Gospell and these also are all of them founded in the former and depend wholly upon them and are resolved into them All Promises then whatever made to the Church the Body of Christ doe not respect it primarily as a Corporation which is the second notion of it but as consisting of those particular Believers much lesse as a Chimericall universall having a subsistence in and by it selfe abstracted from its particulars This evasion then not withstanding this Promise of our Saviour doth still continue to presse its Testimony concerning the perpetuall residence of this Holy Spirit with Believers The scope of the place inforces that exception of these words §. 28. which we insist upon Our Blessed Saviour observing the trouble and disconsolation of his followers upon the apprehension of his departure from them stirres them up to a better hope and confidence by many Gracious Promises and ingagements of what would and should be the Issue of his being taken away v. 1. He bids them to free their hearts from trouble and in the next words tells them that the way whereby it was to be done was by acting Faith on the Promises of his Father and those which in his Fathers name he had made and was to make unto them Of these he mentions many in the following verses whereof the Fountaine Head and Spring is that of giving them the Comforter not to abide with them for a season as he had done with his bodily presence but to continue with them as a Comforter and consequently to the discharging of his whole dispensation towards Believers for ever He speakes to them as Believers as disconsolate dejected Believrs quickning their Faith by Exhortations and gives them this Promise as a solid Foundation of peace and composednesse of Sprit which he exhorted them unto And if our Saviour intendeth any thing but what the words import viz. that he will give his Holy Spirit as a Comforter to abide with them for ever the Promise hath not the least sutablenesse to relieve them in their distresse nor to accomplish the end for which it was given them But against this it is excepted Cap. 11. Sect. 13. Pag. 233 1. Evident it is that our Saviour doth not in this place oppose the abiding or remaining of the Holy Ghost to his owne departure from the hearts or soules of men into which he is framed or come but to his departure out of the world by death which was now at hand Ans. 1. This
given unto them There is not a quickning a life-giving Power in a quality a created thing In the state of Nature besides gracious dispensations and habits in the Soule inclining it to that which is good and making it a sutable subject for spirituall Operations John 5. Eph. 2. 1 2. we want also a vitall Principle which should actuate the disposed subject unto answerable Operations this a quality cannot give He that carries on the worke of quickning doth also begin it Rom 8. 11. All Graces whatever Gal. 5. 22. as was said are the fruits of the Spirit and therefore in order of Nature are wrought in men consequentially to his being bestowed on them Now in the first bestowing of the Spirit we have Union with Christ the carrying on whereof consists in the farther manifestation and operations of the Indwelling Spirit which is called Communion To make this evident that our Union with Christ consists in this the same Spirit dwelling in him and us and that this is our Union let us take a view of it First from Scripturall Declarations of it and then Secondly from Scripture Illustrations of it both briefely being not my direct businesse in hand 1. First Peter tells us §. 9. that it is a participation of the Divine Nature 2 Pet. 1. 4. We are by the Promises made partakers of the Divine Nature that is it is promised to be given unto us which when we receive we are made partakers of by the Promises That this participation of the Divine Nature let it be interpreted how it will is the same upon the matter with our Union with Christ is not questioned that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be only a gracious habit quality or disposition of Soule in us I cannot easily receive that is somewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5. 17. the New Crea ure but no where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Nature The pretended high and spirituall but indeed grosse and carnall conceits of some from hence destructive to the Nature of God and Man I shall not turne aside to consider What that is of the Divine Nature or wherein it doth consist that we are made partakers of by the Promises I shewed before That the Person of the Holy and Blessed Spirit is promised to us whence he is called the Holy Spirit of Promise Eph. 1. 13. hath been I say by sundry evidences manifested Upon the Accomplishment of that Promise he coming to dwell in us we are said in him by the Promises to be made partakers of the Divine Nature We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have our Communion with it Our participation then of the Divine Nature being our Union with Christ consists in dwelling of the same Spirit in him and in us we receiving him by the Promise for that end 2. Christ tells us § 10. that this Union arises from the eating of his flesh and drinking of his bloud Ioh 6. 56. Hee that eateth my flesh and drinketh my bloud dwelleth in me and I in him The mutuall Indwelling of Christ and his Saints is their Union this saith Christ is from their Eating my flesh and Drinking my bloud But how may this be done Many were offended when this saying was spoken neere and close trialls of sincerity drive hypocrites into Apostasy from his Christ takes away this scruple v 63. it is saith he the spirit that quickneth the flesh profiteth nothing It is by the Indwelling of the quickning Spirit whereby we have a reall participation of Christ whereby he dwelleth in us and we in him So 3. He prayes for his Disciples Ioh. 17. 21. that they may be one §. 11. as the Father in him and he in the Father that they may be one in the Father and Sonne and v. 22. let them be one even as we are one And that yee may not think that it is only union with and among themselves that he presses for though indeed that which gives them Union with Christ gives them Union one with another also and that which constitutes them of the Body unites them to the Head there is one Body because there is one Spirit Eph. 4. 4. which even Lombard himselfe had some notion of in his Assertion that Charity which is in us is the person of the Holy Ghost from that place of the Apostle God is Love I say he farther manifests that it is Union with himselfe which he intends v. 23. I in them saith he and thou in mee This Union then with him our Saviour declares by or at least illustrates by resemblance unto his union with the Father Whether this be understood of the Union of the Divine Persons of Father and Sonne in the Blessed Trinity the Union I meane that they have with themselves in their distinct Personality and not their Unity of Essence or the Union which was between Father and Sonne as Incarnate it comes all to one as to the Declaration of that Union we have with him The Spirit is Vinculum Trinitatis the Bond of the Trinity as is commonly and not ineptly spoken proceeding from both the other Persons being the Love and Power of them both he gives that Union to the Trinity of Persons whose substratum and Ground is the inestimable unity of Essence wherein they are one Or if you take it for the Union of the Father with the Sonne Incarnate it is evident and beyond inquiry or dispute that as the Personall Union of the Divine Word and the Humane Nature was by the Assumption of that Nature into one Personall Substance with it selfe so the Person of the Father hath no other union with the Humane Nature of Christ immediatly and not by the Union of his own Nature thereunto in the Person of his Sonne but what consists in that Indwelling of his Spirit in all fulnesse in the Man Christ Jesus Now saith our Saviour this Union I desire they may have with mee by the dwelling of the same Spirit in me and them whereby I am in them and they in me as I am one with thee O Father 2. The Scripture sets forth this Union by many Illustrations §. 12. given unto it from the things of the neerest Union that are subject to our apprehension giving the very termes of the things so united unto Christ and his in their Union I shall name some few of them 1. That of Head and Members making up one Body §. 13. is often insisted on Christ is the Head of his Saints and they being many are Members of that one Body and of one another as the Apostle at large 1 Cor 12. 12. even as the Body is one and hath many members and all the members of that one body being many are one body so is Christ The body is one and the Saints are one Body yea one Christ that is mysticall They then are the Body what part is Christ He is the Head 1 Cor. 11. 3. the Head of every man