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
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
was sent out by the command of the Holy Ghost more eminently peculiarly then formerly for the conversion of the gentiles Act 13. 1 2 3 in this undertaking in the space of a yeare or two he preached gathered Churches whereof express mention is made at Salamis Act 13. 5 in the Isle of Paphosv 6 at Perga in Pamphilia 13 at Antioch in Pisidia 14 at Iconium chap 14. 1 at Lystra and Derbe v 6 and at Perga 26 in all these places gathering some Believers to Christ whom before they returned to Antioch he visited all over the second time and setled Elders in the several congregations chap 14. 21 22 23 in this journey and travel for the propagation of the Gospel he seemes in all places to have been followed almost at the heeles by the professing Pharisees who imposed the necessity of the observation of Mosaical ceremonies upon his new Converts for instantly upon his returne to Antioch where during his absence probably they had much prevailed he falls into dispute with them cap 15. v. 1 and that he was not concerned in this controversy only upon the Account of the Church of Antioch himselfe informes us Gal 2. 4 affirming that the false Brethren which caused those disputes dissentions crept in to spy out his liberty in his preaching the Gospel among the Gentiles 2. v that is in the places before mentioned throughout a great part of Asia For the appeasing of this difference and the establishing of the soules of the disciples which were grieviously perplexed with the imposition of the Mosaical yoake It is determined that the case should be resolved by the Apostles Act 15. 2 partly because of their Authority in all the Churches wherein those who contended with Paul would be compelled to acquiesce partly because those Judaizing Teachers pretended the commission of the Apostles for the Doctrine they preached as is evident from the disclaimure made by them of any such commission or command v 24. Upon Paul's returne from the Assembly at Jerusalem wherein the great controversy about Jewish Ceremonies was stated and determined after he had in the first place delivered the decree and Apostolical salutation by Epistle to the Church at Antioch he goes with them also to the Churches in Syria and Cilicia expressed in the letter by name as also to those in Pamphilia Pisidia Derbe Lystra Iconium c. chap 16. v 1 2 3 4 and all the Churches which he had gathred and planted in his travells through Asia whereunto he was commanded by the Holy Ghost Act 13. 1. 2. Things being thus stated it necessarily followes that the Apostles had instituted Diocesan and Metropolitan Bishops For though the Churches were so small and thin and few in number that 7 yeares after this may we believe our Doctour the Apostles had not instituted or appointed any Elders or Presbyters in them viz when Paul wrote his Epistle to the Philippians which was when he was Prisoner in Rome as appeares cap 1 7 13 14 chap 4 22 about the third yeare of Nero yet that he had fully built and setled the Hierarchical fabrick contended for who once dares question Audacia Creditur à multis fiducia But if this will not do yet Ignatius hits the nayle on the head and is ready at hand to make good whatsoever the Doctour will have him say and his Testimonie takes up the sense of the 2 next following Sections whereof the first is as followes Hinc dicti Ignatianiratio constat in Epistolâ ad Romanos ubi ille antiochiae Episcopus se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastorem Ecclesiae quae est in Syriâ appellet cùm ad Antiochiam sci ut ad Metropolin suam tota Syria pertineret Sic Author Epistolae ad Antiochenos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eam inseribens totam Syriam ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse concludit But yet I feare the Doctour will find he hath need of other weapons and other manner of Assistance to make good the cause he hath undertaken The words of Ignatius in that Epistle to the Romans are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he recommends to them that particular Church in Syria which by his imprisonment was deprived of it's Pastor therefore without doubt he was a Metropolitical Arch-Bishop Tytere tu patulae c But the Doctour is resolved to carry his cause and therefore being forsaken of all fair and honest meanes from whence he might hope for assistance or successe he tryes as Saul the Witch of Endor the counterfeit spurious Title of a counterfeit Epistle to the Antiochians to see if that will speak any comfortable words for his relief or no. And to make sure worke he causes this gentleman so to speak as if he intended to make us believe that Syria was in Antioch not Antioch in Syria as in some remote parts of the world they say they enquire whether London be in England or England in Londan What other sense can be made of the words as by the Doctour transcribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Church of God dwelling in Syria which is in Antioch now if this be so I shall confess it is possible we may be in more errours then one and that we much want the Learned Doctour's assistance for our information the words themselves as they are used by the worshipful writer of that Epistle will scarce furnish us with this learned and rare notion they are at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he first opens his mouth with a lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is here more expressed then that the latter passage in Antioch is restrictive of what went before was spoken of it's residence in Syria with reference to the name of Christian first given to the Disciples in that place I know not and therefore it is most certaine that the Apostles instituted Metropolitan Arch-Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to make all sure the learned Doctour will not so give over But Sect 11 he adds that the Epigraphe of the Epistle to the Romans grants him the whole case that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex quâ saith he Ecclesiae Romanoe eiusque Episcopo super ecclesiis omnibus in urbicariâ regione aut provinciae Romana contentis praefecturam competiisse videmus Although I have spent some time in the consideration of mens conjectures of those suburbicarian Churches that as is pretended are here pointed to and the rise of the Bishop of Rom's jurisdiction over those Churches in a correspondency to the civil goverment of the Prefect of the City yet so great a Critick in the Greek tongue as Casaubon Exerc 16. ad An 150 having professed that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be barbarous and unintelligible I shall not contend about it For the presidency mentioned of the Church in or at Rome that it was a presidency of Jurisdiction and not only an eminency of faith and holinesse that is intended the Doctour thinks it
persevere He compares it further with the Grace that Adam received Lib. De Correp Grat Cap. 12 primo itaque homini qui in eo bono quo factus fuerat rectus acceperat posse non Peccare posse non mori posse ipsum Bonum non deserere datum est Adjutorium Perseverantiae non quo fieret ut perseveraret sed sine quo per liberum Arbitrium persever are non possit Nunc verò Sanctis in regnum Dei per gratiam Dei praedestinatis non tantum tale adjutorium Perseverantiae datur sed tale ut iis Perseverantia ipsa donetur non solùm ut sine isto done Perseverantes esse non possint verùm etiam ut per hoc donum non nisi perseverantes sint And a little after ipseitaque dat perseverantiam qui stabilire potens est eos qui stant ut perseverantissimè stent And in the eight Chapter of the same Book expounding that of our Saviour Luke 22 I have prayed for thee that thy faith faile not he manifesteth how upon that account it was impossible that the will of Peter should not actually be established to the end in believing His words are an audebis dicere etiam rogante Christo ne deficeret fides Petri defecturum fuisse si Petrus eam deficere voluisset idque si eam usque in finem perseverare noluisset quasi aliud Petrus ullo modo vellet quà m pro illo Christus rogâsset ut vellet nam quis ignorat tunc fuisse perituram fidem Petri si ea quae fidelis erat voluntas ipsa deficeret permansuram si voluntas eadem permaneret quando ergo oravit ne fides ejus deficeret quid aliud rogavit nisi ut haberet in fide liberrimam fortissimam invictissimam Perseverantissimam voluntatem And in this persuasion he had not only the consent of all the sound and Orthodox Doctours in his time as was before manifested but he is followed also by the School men of all ages and not forsaken by some of the Jesuites themselves as we shall afterwards see when we have added that consideration of the Doctrine of this learned man which hath given occasion to some to pretend his consent in opposition to that which most evidently He not only delivered but confirmed There are in Austine and those that either joyned with him or followed immediately after him notwithstanding the Doctrine formerly insisted on that Actual perseverance is a Gift of God and that it flowes from Predestination as an Effect thereof and is bestowed on all Elect Believers infallibly preserving them unto the end wherein they assert and strongly prove the whole of what we maintaine sundry Expressions commonly urged by the Adversaries of the truth in hand granting many who were Saints believing and Regenerate to fall away and perish for ever I need not instance in any of their sayings to this purpose the Reader knowes where to find them gathered to his hand in Vossius Grotius Mr. Goodwin from them The seeming contradiction that is amongst themselves in the delivery of this doctrine will easily admit of a Reconciliation may they be allowed the common courtesy of being Interpreters of their own meaning What weight in those dayes was layd upon the Participation of the Sacramental figures of Grace and what expressions are commonly used concerning them who had obtained that Priviledge is known to all Hence all baptised persons continuing in the Profession of the Faith and Communion of the Church they called counted esteemed truly regenerate and justified and spake so of them Such as these they constantly affirme might fall away into everlasting destruction but yet what their judgment was concerning their present state indeed even then when they so termed them Regenerate and Believers in respect to the Sacraments of those Graces Austine in sundry places clearly delivers his thoughts to the undeceiving of all that are willing to be free This he especially handles in his book de Correp Grat Cap 9 non erant saith he filii etiam quando erant in professione nomine filiorum ◠non quiae justitiam simulaverunt sed quia in eâ non permanserunt This Righteousness he esteemed not to be meerly feigned and hypocritical but rather such as might truly intitle them to the state and Condition of the Children of God in the sense before expressed And againe isti cùm piè vivunt dicuntur filii Dei sed quoniam victuri sunt impie in eâdem impietate morituri non eos dicit filios Dei prascientia Dei And further in the same chapter sunt rursus quidam qui filii Dei propter susceptam temporalem gratiam dicuntur à nobis nec sunt tamen ` Deo and againe non erant in numero filiorum etiam quando erant in fide filiorum And sicut non verè Discipuli Christi ita nec verè filii Dei fuerunt etiam quando esse videbantur ita vocabantur He concludes Appellamus ergo nos Electos Christi Discipulos Dei filios quos regeneratos that is as to the Sacramental signe of that Grace piè vivere ceruimus sed tunc verò sunt quod appellantur si manserint in eo propter quod sic appellantur Si autem persever antiam non habent id est in eo quod caperunt esse non manent non verè appellantur quod appellantur non sunt As also de Doct Christianâ Lib. 3. C. 32 non est revera Corpus Christi quod non erit cum illo in aeternum And these are the Persons which Austine and those of the same judgment with him do grant that they may fall away such as upon the account of their Baptismal entrance into the Church their Pious devout lives their profession of the faith of the Gospel they called and accounted regenerate believers whom yet they tell you upon a through search into the nature and causes of holyness grace and walking with God that they would be found not to be truly and really in that state and condition that they were esteemed to be in of which they thought this a sufficient Demonstration even because they did not persevere which undeniably on the other hand with the testimonies foregoing and the like inumerable that might be produced evinces that their constant judgment was that all who are truly really and in the sight of God believers ingrafted into Christ and adopted into his family should certainly Persevere and that all the passages usually cited out of this holy and learned man to perswade us that he ever cast an eye towards the Doctrine of the Apostacy of the Saints may particularly be refer'd to this head and manifested that they do not at all concerne those whom he esteemed Saints indeed which is cleere from the consideration of what hath been insisted on Thus far He of whom what were the thoughts of the Church of God in the dayes wherein he lived hath been
Learned men in every Age of the communion of the Church of Rome crying out for the Papal definitive Sentence against the Pelagian errours crept into their Church especially hath this out-cry with supplication been renewed by the Dominican Fryars ever since the Jesuites have so cunningly guilded over that Pelagian Poyson set it out as the best most wholsome food for the Holy Mother and her children Yea with such earnestnes hath this been in the last Age pursued by Agents in the Court of Rome that a Congregation de Auxiliis being purposely appointed it was generally supposed one while that they would have prevailed in their suit and have obtained a definitive Sentence on their side against their Adversaries But through the just Vengeance of God upon a pack of bloudy persecuting Idolaters giving them up more and more to the Beliefe of Lyes contrary almost to the expectation of all men This very yeare 1653 Pope Innocent the tenth who now weares the Triple Crowne conjured by the subtilty and dreadful interest of the Jesuites in all nations that as yet wonder after him by a Solemne Bull or Papal Consistorian Determination in the Case of Jansenius Bishop of Ypress hath turned the Scales upon his first Suppliants and Cast the Cause on the Pelagian Side But of that whole business elsewhere I shall not perplex the Reader with the Horrid names of Trombet Holcot Bricot Sychet Tartaret Brulifer nor with their more Horrid termes and expressions Let the one Angelical Doctor answer for the rest of his Companions That this man then one of the great Masters of the Crew abode by the Principles of him before insisted on may quickly be made evident by some few instances clearing his judgment herein This in the first place he every where insists on that no Habitual grace received no improvment that can be made of it by the utmost ability diligence and the most rays'd Considerations of the best of men will cause any one certainly to Persevere without the peculiar preservation of God Of this he gives his Reason Lib. 3. Contrà Gent Ca 155. Illud quod Naturâ sua est Variabile ad hoc quod figatur in uno indiget Auxilio alicujus moventis immobilis sed liberum arbitrium etiam existentis in gratiâ Habituali adhuc manet variabile flexibile à bono in Malum ergo ad hoc quod figatur in bono perseveret in illo usque ad Finem indiget Speciali Dei Auxilio An Argument of the same importance with that mentioned out of Bradwardine which howsoever at first appearance it may seem to lye at the Out-skirts of the Controversy in hand yet indeed is such as being granted hath an influence into the whole as hath been manifested And this the same Authour further Confirmes saith he p p Q 109. A 9. Cùm nullum agens secundum agat nisi in Virtute primi sitque care spiritui perpetuò rebellis non potest Homo licet jam gratiam consecutus per seipsum operari Bonum vitare Peccatum absque novo Auxili◠Dei ipsum moventis dirigentis protegentis quamvis alia Habitualis gratia ad hoc ei necessaria non sit And the Reasons he gives of this conclusion in the body of the Article are considerable This saith he must be so primò quidem ratione generali propter hoc quòd nulla Res creata potest in quemcunque Actum prodire nisi virtute motionis divinae The Pelagian selfe-sufficiency and exemption from dependance in Solidum upon God both providentially and Physically as to operation was not so freely received in the Schooles as afterward Secundò saith he ratione speciali propter Conditionem statûs Humanae Naturae quae quidem licèt per Gratiam sanetur quantum ad mentem remanet tamen in eo Corruptio Infectio quantum ad carnem per quam servit legi peccati ut dicitur Ro 7 Remanet etiam quaedam Ignorantiae obscuritas in intellectu secundùm quam ut etiam dicitur Rom 8. quid eremus sicut oportet nescimus ideo necesse est nobis ut à Deo dirigamur protegamur qui omnia novit omnia Potest And will not this man think you who in his gropings after Light when darkness covered the Face of the Earth and thick darkness was upon the Inhabitants thereof with this his discovery of the impotency of the best of the Saints for Perseverance upon the Account of any Grace received because of the perpetual powerful rebellion of indwelling Lust and Corruption and that all that do persevere are preserved by the power of God unto salvation rise in Judgment against Those who in our Dayes wherin the Sun of Righteousness is risen with healing under his wings do ascribe a sufficiency unto men in themselves upon the bottome of their Rational Considerations to abide with God or Persevere to the end And this assertion of the Angelical Doctour is notably confirmed by Didacus Alvarez in his Vindication of it from the exception of Medina that we make use of habits when we will if men will make use of their Habitual Grace they may persevere without relation to any After Grace of God saith he Respondetur Habitibus quidem Nos uticùm volumus sed ut velimus illis uti praerequiritur Motio Dei efficax praemovens Liberum Arbitrium ut utatur Habitu ad operandum operetur bonum praesertim quando Habitus sunt supernaturales quia cùm pertineant ad superiorem Ordinem habent specialem Rationem propter quam potentia merè naturalis non utitur eisdem Habitibus nisi speciali Dei Auxilio moveatur Alvar de Aux Lib. 10. Disput. 100. Though received Graces are reckoned by him as supernatural Habits yet such as we act not by nor with but from new supplies from God Having layd down this Principle Thomas proceeds to manifest that there is a special Grace of Perseverance bestowed by God on some and that on whomsoever it is bestowed they certainly and infallibly persevere to the end p p Quaest 109 A 10 C and contrà Gent Lib. 3 he proves this Assertion from P 6. 1 Pet 5 10. Psal 16. But to spare the Reader I shall give you this man's judgment together with one of his Followers who hath had the happiness to cleare his Masters minde above any that have undertaken the maintenance of his Doctrine in that part now controverted in the Church of Rome therein I shall manifest what I formerly proposed what Beamings and Irradiations of this Truth do yet glide through that gross darkness which is spread upon the face of the Romish Synagogue referring what I have further to adde on this head to the account which God assisting I shall ere long give of the present Jansenian Controversies in my Considerations on Mr. Biddles Catechismes a taske by authority lately imposed on me This is Didacus Alvarez whose 10th Book de Auxiliis treats peculiarly of
of sensuality impenitency and obduration you have in other places sufficiently explained your selfe to intend their falling under the power of Sinne. And is this asserted by us to be the tenor of Gods Promises to Believers Or is it not or do you not know that it is not so did ever any say that God preserveth men in believing under obduration impenitency that is under unbeliefe for no man can be obdurately impenitent but unbelievers doe not you know that we maintaine that the Grace faithfully engaged to be bestowed on them is given them to this end to preserve them from the power of sinne from obduration and impenitency and shall certainely be effectuall for that purpose Prima est haec ultio quòd se Judice nemo nocens absolvitur CAP. VI. 1. The former Argument confirmed by an induction of particular instances Ioh 1. 5. opened The concernment of all Believers in that Promise proved by the Apostle Heb 13. 5. The generall interest of all Believers in all the Promises of God cleared Objections answered How Old Testament Promises may be improved 2. The Promise insisted on relates principally to Spiritualls The strength of it to the end intended 3. 1 Sam. 12. 22. To whom the Promise there is given 4. The twofold use of this Promise Threats to wicked men of use to the Saints Promises to the Saints of use to wicked men Isa. 4. 2 3 4. Psal. 89. 30 31 32 33 34 35 36 37. opened A condition of back-sliding supposed in Believers yet they not rejected Gods abididing with his Saints upon the account of his 1. Faithfulnesse 2. Loving-kindnesse 3. Covenant 4. Promise 5. Oath 5. The intendment of the words insisted on from 1 Sam 12. 22. Isa. 27. 2 3 4. Zeph. 3 17. illustrated The intendment of those words I will not forsake thee The reason of the Promise and means promised therein no cause in them to whom the Promise is made Ezek. 36. 31. Isa. 43. 22 23 24 25. opened also Isa. 57. 17. 6. The cause in God himselfe only The Name of God what it imports his Allsufficiency ingaged therein and his Goodnesse 7. The Rise and fountaine of all Gods Goodnesse to his peopl◠in his own good pleasure The summe of our Argument frō this place of Scripture 8. Psl. 23. 4 5. opened the Psalmists use of assurance of Perseverante 9. Inferences from the last use 2 Tim 4. 18. opened all Believers in the same condition as to Perseverance with David and Paul 10. The Second inference from the place insisted on Assurance a motive to obedience and is the end that God intends to promote thereby 11. Psal 125. 12. explained Psal 37. 28. Deut 33. 3. 12. Inferences from that place of the Psalmist perpetuall preservation in the condition of Saints promised to Believers 13. Mr G. Objections and Exceptions to our Exposition and Argument from this place removed 14. Promises made originally to persons not Qualifications not the same Reason of Promises to the Church and of threatnings to sinners 15. Other objections removed 16. Isa. 54. 7 8 9. 17. The mind of the Lord in the Promises mentioned in that place opened 19. The exposition given on that place and Arguments from thence vindicated 20. Direction for the right improvement of Promises 20. Hos. 2. 19 20. opened 21. Of the generall designe of that Chapter the first part of the totall Rejection of the Church and Politicall state of the Jewes 23. The second of Promises to the remnant according to the election of Grace Of this foure particulars 1. Of Conversion v. 14 15. 2. Of obedience and forsaking all false worship 3. Of Peace and quietnesse v. 18. 4. Discovering the fountaine of all the mercies 24. Some objections removed to whom this Promise is made 25. The Promise farther opened the persons to whom it is made 26. v. 14. of that Chapter opened The wildernesse condition whereunto men are allured by the Gospell what it imports 1. Separation 2. Intanglement 27. Gods dealing with a soule in its wildernesse condition 28. Promises given to persons in that condition 29. The summe of the foregoing Promises The persons to whom they are made farther described 30. The nature of the maine Promise it selfe considered Of the maine Covenant between God and his Saints 31. The Properties of God engaged for the Accomplishment of this Promise 32 33 24. Mr G. Exposition of this place considered and confuted 35. Ioh. 10. 27 28 29. opened 30. Vindicated HAving cleared the Truth of the one §. 1. and Meaning of the other Proposition mentioned in the Argument last proposed I proceed to confirme the Latter by an induction of particular Promises The first that I shall fixe upon is that of Ioshuah 1. 5. I will be with thee I will not faile thee nor forsake thee This Promise it is true in this originall Copy of it is a grant to one single person entring upon a peculiar employment but the Holy Ghost hath eminently taught the Saints of God to plead and improve it in all Generations for their own Advantage and that not only upon the account of the generall rule 2 Cor. 1. 10. of the establishment of all Promises in Jesus Christ to the glory of God by us but also by the application which himselfe makes of it unto them and all their occasions wherein they stand in need of the Faithfulnesse of God therein Heb 13. 5. Let your conversation be without Covetousnesse and be content with such things as you have for he hath said I will never leave thee nor forsake thee The Apostle layeth downe an Exhortation in the beginning of the verse against the inordinate desire of the things of this World that are laboured after upon the account of this present life To give power and efficacy to his Exhortation he manifesteth all such desires to be altogether needlesse upon consideration of his Allsufficiency who hath promised never to forsake them which he manifests by an instance in this Promise given to Ioshuah giving us withall a Rule for the Application of all the Promises of the Old Testament which were made to the Church and People of God Some labour much to rob Believers of the consolation intended them in the Evangelicall Promises of the Old Testament though made in generall to the Church upon this account that they were made to the Jewes and being to them peculiar their concernment now lyeth not in them If this plea might be admitted I know not any one Promise that would more evidently fall under the power of it then this we have now in consideration It was made to a peculiar person and that upon a peculiar occasion made to a Generall or Captaine of Armies with respect to the great Warres he had to undertake upon the speciall command of God May not a poore hungry Believer say what is this to mee I am not a Generall of an Army have no Warres to make upon Gods command the vertue doubtlesse
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
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
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
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