God in one kind or other are joyntly and severally one and the same thing with his Nature Essence and Being pag. 447. 29. The doctrin of Universall Redemption reserves Infants and such as are defective in discretion from the vengeance of eternal fire pag. 478. 30. This Doctrin presents God in his decree of Reprobation as truly and really intending the salvation of men as in his decree of Election pag. 479. 31. Regeneration which the Scripture appropriates only to years of discretion relates not to the naturall generation as such but to the spirituall state of men who being degenerated from the innocency of their childhood wherein they are if not simply and absolutely yet comparatively innocent harmless free from pride malice c. have need to be re-instated thereinto pag. 330. 32. For the dismembring of the body of Christ for the enterchange of members betwixt Christ and Satan for the frequent repetition of Regeneration there is no inconvenience nothing unworthy of God or of Christ in these things pag 327 328 329. 33. To refrain sining customarily against Conscience which kind of sin only excludes from the kingdom of God is no great matter of difficulty to the Saints pag. 337. 3. His wrested Quotations 1. Against the transient Actions of God in time this following Quotation out of Peter Martyr God moves the heart of man at a certain time whereas he moved them not before which notwithstanding we question not but he doth without any change of himself pag. 48. 2. Against the infallibility of effects by Free-working causes this following Quotation of Austin God so governeth all things which he hath created that he suffereth them to excercise and act their own proper motions pag. 53. 3. Against the determination of the Will by any act of God this following Quotation out of Gaudentine Doubtless it is no less than high Sacrilege so much as once to think that God who is not only good and just but Goodnes and Justice it self should either command or constrain that to be done which himself condemneth pag. 54. 4. Out of Peter Martyr to the same purpose God indeed draws all things but yet he yeelds after such a manner that he troubles or disturbs nothing so things though in respect of their natures they encline indifferently unto either side yet are they by God bowed more unto one Ibid. 5. To the same purpose out of Polanus God so worketh by the means of Nature that he worketh nothing contrary to their nature and therefore the Providence of God constraineth not the will of the creature pag. 55. I forbear more to that purpose in the following pages 6. For Universall Redemption out of Austin Against the wound of Originall sin wherewith in Adam the nature of all men was corrupted and become dead c. the death of the Son of God is a true potent and singular remedy who being not lyable to the debt of death and the onely person without sin dyed for those that were sinners and debters therefore as to the greatness and potency of the price and as far as concerns one and the same cause of Mankind the blood of Christ is the Redemption of the vvhole World but they who pass through this world without the faith of Christ and the Sacrament of Regeneration are strangers to this Redemption therefore whereas by reason of one nature of all men and one cause of all men truly undertaken by our Lord all men may truly be said to be redeemed yet all men are not brought or rescued rather out of Captivity the propriety of Redemption is doubtless vvith them out of whom the Prince of the world is cast forth and who are not more vessells of the Devill but members of Christ whose death is not so bestowed upon mankinde that they who never come to be regenerate should belong to the redemption thereof but so that what by one only example is done for all might be celebrated in particular persons by a particular Sacrament for that cup of immortality which was tempered and made of our infirmity and the divine power hath in it wherewith to profit all men or has indeed in it self that it may profit all men but if it be not drunk it profits not p. 524. 7. Out of the Synod of Dort God commiserating mankind being fallen sent his Son who gave himself a price of redemption for the sins of the whole world and a little after Since that price which was paid for all men and which will certainly benefit all that believe unto eternall life yet doth not profit all men c. And again So then Christ died for all men that all and every man might by the mediation of Faith through the vertue of this ransom obtain forgiveness of sins and eternall life p. 546. I shall trouble neither you nor the Reader with any more of your wrested Quotations this last gives light to discover how far you are from integrity in your Quotations for you know abundantly the Synod of Dort understood these generall expressions not universally but indefinitely as did other Authors the like expressions we might add the same wresting of Quotations out of Calvin and others for falling away from the state of grace but he that shall instance all that you wrest shall leave little behind 4. His uncouth Philosophy 1. That 's but a pretty strain of Physicks p. 1. Trees that are throughly and deeply rooted in the earth will grow and flourish though the dew or rain from heaven should seldom or never fall upon them 2. For future Contingents at the same time when God knoweth that they will come to pass he knoweth also that there is no necessity that they should come to pass that they may well be prevented in which respect in case they should not come to pass the knowlege of God should suffer no defeiture p. 27. 3. Purposes and intentions in their propriety as in men ever suppose that the things purposed and intended shall be effected no man ever intending that which he certainly knowes before-hand never will be effected but it doth not follow from hence that purposes attributed unto God must be attended with expectance that the thing said to be purposed by him shal come to pass to reason thus God intended not the salvation of all men because he certainly knows that all men wil not be saved is to reason weakly p. 33. 4. God doth not will the conversion of Peter before he is converted nor the glorification of Peter before he be glorified though he willed or rather willeth both the one or the other from eternity p. 51. 5. God wrought as much towards the making of Peter a believer before he did believe as he did when he was actually brought to believe ibid. 6. It is impossible that God should act any thing in time other than what he acted from eternity p. 59. 7 Though the earth and heavens receive their beings in two severall dayes yet that which God did
came thereby to an untimely end neither their sin or their suffering by an un imely end was determined by God p. 9. 3. The actions and motions of naturall causes are not ordinarily by the concurrence of God determined p. 12. The like for the motion of brute Creatures p. 13 in these words Nor are the motions or actings of the second kinde of causes mentioned as of birds beasts c. any whit more determined than of the former by the presence of God with them in their actions the concurrence of God with the Lamb when it runs to the dam and when it flies from the wolf is doubtless one and the same Ibid. 2. His monstrous Conclusions 1. It is a thing as unquestionable as that the Sun is up at noon day that reason and understanding in men are competent to judge of the things of God of all of them that are contained in the Scripture according to the degree of their manifestation there Praf pag. 10. 2. Men that act according to the true principles of that reason which God hath planted in them cannot but beleeve and be partakers in the precious Faith of the Gospel pag. 11. 3. The Scripture knows not the Word naturall in any sense wherby it distinguisheth the unregenerate state of man from the regenerate pag. 12. 4. By the Natural man 1 Cor. 2. 14 is understood the weak Christian by the Spirituall man the grown Christian by the Things of God onely deep Mysteries pag. 13. 5 God doth require of me no more belief in the Mystery of the Trinity Incarnation of Christ and such like than my reason is able to apprehend pag. 17. 6. The dayes of mans continuance on earth are not determined as so many and no more by any decree of God Book pag. 9. Such Decrees are fitter to make an Alcoran divinity than Christian. pag. 11. 7. The Apostle Paul acquits himself and all others of all such irregular acts whereunto they are necessitated though by an inward principle pag. 13. 8. God might and did absolutely determine the giving up of Christ to suffer death upon the cross and yet not determine either that Herod or Pontius Pilate or any other persons by name should have acted this his determination pag. 23. 9. When a mans person house or goods are consumed by fire there is no competent ground to think that these were determined by God pag. 25. 10. As hands eyes ears grief repentance c. are attributed unto God which according to their proper signification agree not to him so Praescience or Fore-knowledge Election and Reprobation pag. 29. 11. Intentions Purposes and Decrees as well as Knowledge or Fore-knowledge are onely Anthropo-pathetically ascribed unto God pag. 32. 12. God doth not alwaies decree what he purposeth and intendeth to effect because he judgeth it meet to act only to a certain degree of efficiency foâ— the effecting and obtaining of some things by which if hee cannot effect or obtain them hee judgeth it not meet to act any further pag. 36. 13. God never starveth his ends for want of means and yet the things themselves are many times not obtained Ibidem 14. The object of Gods Fore-knowledge is far larger than the object of his intentions or decrees the object of his decrees only such things which he purposeth to effect without any exception the object of his intentions or purposes such things onely which he desireth and intendeth to give being unto but with condition and limitation pag. 39. 15. Love and Hatred Mercy and Justice in God towards his Creature do not argue any different affection in him but onely a different dispensation so that we may truly affirm that he both truly hates and loves at once one and the same person pag. 44. 16. If God reprobated any from Eternity It must be himself pag. 45. 17. When God prevailes by his Word and Spirit with men in time to believe and during this their believing continues the same means towards their further establishment he is sayd to have elected them Again when God upon mens neglect refusall or abuse of the means of Grace shall withdraw these means to such a degree that they fall to open prophaness c. he is now said to have reprobated them pag. 62. 18. The love of God in Election is primarily and directly pitcht upon a certain species of men and not upon the persons of men save by accident and indirectly only in a Consequential way so that it argues no change in God though one while he love and another while hates the same person because no person is the object of his Elective love but onely as righteous nor any person the object of his reprobating hatred but only as wicked pag. 64. 19. The Apostles meaning in this Antithesis not of Works but of him that Calleth is plainly this not of Works but of Faith pag. 463 20. Elect through sanctification of the Spirit c. this implies that such a state and condition as this is that very state wherein what persons should at any time be found God in his eternall Counsels judgeth it meet to confer the honourable title of Elect upon them Ibidem 21. To chuse us in Christ signifies to intend purpose or decree to chuse us as being or when we should be in Christ by beleeving Ibidem 22. Though sober men will not yet God may intend and will that which he knows shall never come to pass pag. 424. 23. When God foresaw that the good gifts which he bestows upon some men would be abused by them yet his love in giving is no whit less because it is not in his power to have done more to the preventing of such abuse than he hath done pag. 426. 24. The utmost extent of the power of God is to proceed no further in vouchsafing Grace or the means of Grace than to leave men a power of rejecting the Grace offered and so of ruining themselves pag. 427. 25. It may be as truly and properly sayd of God when he vouchsafeth the least sufficiency of means unto some men as when he affordeth the greatest unto others that he doth what he is able to do as well for the one as the other pag. 430. 26. When we teach that Christ died for all men we mean that he wholly dissolved and took off from all men the guilt and condemnation that was brought upon all men by Adams transgression so that now no man shall be condemned but for such sins onely which shall be actually committed by him oâ— for such omissions which was in his power to have prevented pag. 433. 27. In this sense we desire to be understood when we affirm that God intends the salvation of all men without exception by the death of Christ that upon this account he vouchsafeth sufficiency of means unto all men considered as men and before their wilfull sinning that most hainous and unpardonable sin whereby to be saved pag. 448. 28. All the acts and actings of
towards their productions was done by him at once and though no plant of the field was actually produced before it was in the earth yet in respect of what God contributed towards their actuall production they were produced before p. 49. 8. That which depends upon any deliberate or elective act of the will of man cannot be said to be positively peremptorily or absolutely declared by God p. 185. 5. His Consequentiall Blasphemies 1. In case any such assurance of the unchangeableness of Gods love were to be found in or could be regularly deduced from the Scriptures it were a just ground to any intelligent man to question their authority and whether they were from God or no. p. 335. 2. That Doctrine which denies that Christ died for all men without exception directly tends to divide between the Creature and his Creator and to raise jealousies and hard thoughts in the former against the latter p. 475. 3. The same Doctrine represents God as ingaged to the days of eternity in counsells and purposes of blood yea of the blood of the precious souls of men and this without any consideration or respect had to any the future sins of those against whom it supposeth him so implacably and unmercifully engaged p. 478. 4. The Doctrine of Perseverance hath been found a meer Impostor an appearance of Satan in the likeness of an Angell of light I tell the Reader that to these I may add your packing Sophistry which is so frequently found throughout your Book as cannot but be obvious to every intelligent Reader I shall therefore point at some certain heads rather than trouble my self to single out instances Sometimes you transform your Adversaries Doctrines sometimes you confound the immanent and transient actions of God together sometimes again you confound absolute and conditional necessity the determination of the wil of man by God with coaction these things and the like are nothing rare in your discourse And now Sir after all this unpleasing but necessary conflicting I humbly beseech the Father of Mercies to pardon unto me whatsoever it is wherein I may have swerved from the rule of Righteousness as likewise to vouchsafe both to you and me such further light and assistance of his Spirit as that we agreeing together in the truth and purity of the Gospel I may chearfully and with much rejoycing subcribe my self Your affectionate friend and brother in Christ Rich. Resbury From my Study April 17. 1652. The lightlesse-Star OR Mr. Iohn Goodwin discovered a Pelagio-Socinian CHAP. I. The Examination of the Preface THat which we have to doe in the Examination of this Preface is to discover the errors of it and to cleare up the truth against them The errors wherewith it is fraught are of two sorts yet near a kin and mutuall supporters each to other both very dangerous and against the very heart of Christianity Socinian against the authority of the Scriptures and Pelagian against the grace of God According to our intention for the discovery and refutation of these wee shall diligently insist upon those passages in this Preface where those monsters appear passing by or lightly touching upon the rest to avoid tediousnesse and impertinency And therefore whereas we have four parts of this insuing Discourse the first his invitation to read his booke the second his motives therunto the third a prevention of objections there-against the fourth an Apology for his change of judgement as he calls it The first part or his invitation we shall passe by what ever observations might be made shewing the spirit of the Authour as but the sounding of his trumpet to bid battle to the truth Upon the same account for his first motive to read his Booke which is a long and plausible discourse against error in generall we shall not speake much to it onely a word or two for caution about it It is though a discourse against error yet itself very erroneous 1. In the aime and tendency of it which is insensibly and by covert insinuations to instill those errours into the Reader which afterwards are more openly contended for 2. In the Contexture of it which manifests together with his insuing discourse what was the aime of it To make this clear we shall take notice of a passage or two in it and then adde some thing afterwards exprest which will satisfie concerning the aime we speake of 1. For the insinuation of his Socinian doctrine against the authority of the Scriptures we have this expression from him That a man or woman who have for many years profest the Gospell may in processe of time come to discover vanity in some erroneous principle or tenet where-with their judgements had been leavened for some considerable space formerly and so grow into a disapprobation or contempt of it and yet may very possibly think and suppose that the Gospell favours or countenanceth it and that otherwise they should never have owned nor approved it What Socinianisme is here vented against the authority of the word of God we shal shew hereafter where we have occasion to insist against this error and therefore desire the Readers patience till he shall meet with it in due place 2. For the insinuation of his Pelagianisme exalting the nature of man against the grace of God generally his high declaiming against errour as the onely cause of sinne is secretly to undermine the doctrine of originall sinne as to the corruption of the will Particularly wee shall transcribe a passage or two wherein he so derives both our ignorance and sinfulnesse from errour voluntarily by our selves in our owne persons contracted as thence hee evacuates the Scripture-doctrine concerning both our naturall blindnesse of mind and corruption of will to this purpose he hath this passage That errour and all mis-notions of God c. pollute corrupt and imbase the mind and understanding of a man by their union and communion with them as a person of a noble house and blood staines his honour and reputation by coupleing himselfe in marriage with a woman of base parentage and conditions This is a cleare insinuation as if the understanding in the naturall man was in a state of great excellency and honour contrary to the doctrine of originall sin concerning it there is none that understands c. vaine man would faine bee wise though he be borne like a wilde Asses Colt But of this more hereafter Another passage of like import speaking of erroneous and lying apprehensions and conceites concerning God he addes wherwith men willingly suffer their mindes and consciences to bee imbased and corrupted even to a spirituall rottennesse and putrifaction Againe that errour disposeth the soule which drinkes it in and converseth with it to a spirituall death In both which he supposeth nothing lesse then that the soule is by originall sin through the corruption of the will in a state of spirituall death rottenesse and putrifaction And thus having shewed from his discourse it self his erroneous aim and
may it come into the minde of any man right in his wits that yet notwithstanding it is true and may be proved by the Word of God Now adde Mr. Goodwins doctrine and see if it speak not the same language I verily beleeve by the Secinian not Apostolicall faith that in case any such assurance of the unchangeablenes of Gods love was to be found in or could regularly be deduced from the Scriptures it was a just ground to any intelligent and considering man to question their authority and whether they were from God or no These doctrines plainly allow not the Scripture in the Grammar and Logique of it the rule and light to guide and conclude mans reason but exalt the reason of man as judge above it whence whatsoever Article of faith they dispute about nothing is more usuall with them then this objection this or that is false because contrary to reason We have now seen their doctrines let us see their deductions which likewise must be yours your doctrine being the same Hence they proceed to deny many Articles of the faith because contrary to reason at least in their apprehensions The Racovian Catechisme the body of their Theology or Heresie rather rejects the doctrine of the three persons in one essence p. 49. the two natures in the one person of Christ pag. 55. Danies that Christ by his death satisfied for us and merited eternall life for us pag. 261. And all because these are contrary say they to right reason Smalcius against Franzius opposeth Originall sinne because if he say true it is utterly contrary to reason that an innocent person by once sinning should infect all his posterity These for a touch of your Doctrine and whither it leads CHAP. III. Goodwin COncerning the Word of God it is to be acknowledged that this is to be in speciall manner interessed in all our dijudications between Doctrine and Doctrine Opinion and Opinion in matter of Religion Resbury Why doe you not acknowledge it the perfect rule Goodwin And that this is the fire which must try every mans worke of what sort it is and must separate the vilâ— from the precious Resbury Doe not you sit then as a Refiner by fire of this fire it selfe by your reason so as to reject any thing that may be found in the Scripture or regularly deduced there-from Goodwin But as the Plummet and Rule doe not measure the worke of the Architect or discover whether it be true and square or otherwise of and by themselves but as they are regularly applyed hereunto either by the Workman himselfe or some other capable of making such an application however true it may be that a sufficient test or proofe of the worke cannot be made without the use of the Plummet and Rule about it In like manner though the Word of God be of soveraigne use and necessity for the measuring of Opinions and Doctrines and for the discovery of what is straight and what crooked in them yet he that desires to reap the Spirituall benefit and advantage of the usefulnesse of it in this kind must first understand the minde and sence of God in it aright and secondly Be dextrous and expert in making a due application of it being rightly understood to the Doctrines or Opinions the soundnesse or unsoundnesse whereof he desires to understand by it Resbury To what end are these waste words 1. The Scripture is the rule and reason is the eye but as the Scripture is the rule so is it the light too by which this eye must be enlightened otherwise it is too darke to apply this rule It is by the Scriptures that a right understanding is had of them and a dextrous faculty for applying them they being the meanes by the Holy Ghost appointed and sanctified for enlightening and sanctifying the reason of man The Scripture is not only a rule for tryall aâ— is that of the Architect but for instructing too it is such a rule as gives rules for instructing and directing in all matters of Religion and even for the use of it selfe as a rule and indeed that you may the lesse wonder hereat all Arts are such rules as give rules for understanding themselves Suppose this Geometricall question was to be debated ' whither in a right angled Triangle the square of the Hypolemise be equall to the square of the sides I thinke you will grant that we must fetch the demonstration from Geometry it selfe and the demonstration must conclude us we must not say though this proposition be demonstratively concluded in Geometry yet we will question it only indeed here is the difference A Geometricall demonstration renders the conclusion not only agreeable to Principles and former propositions in Geometry by which it is demonstrated but withall cleare to reason but the conclusion of a Divine truth by Scripture is many times obscure to reason though clearly agreeable to Principles and other Doctrines in Scripture because even those Principles and Doctrines proving it are to mans reason not for want of light in them but through the blindnesse of it obscure Yet shall reason see the legitimacy of the proofe from Principles and Doctrines in Scripture laid downe when it hath very obscure apprehensions both of the thing contained in the conclusion and the things contained in the Principles and Doctrines proving it these things faith beleeving upon the authority of the word affirming 2. You deale with the Scriptures as he that because the rule and plummet doth not verifie the judgement which he made by his eye at a guesse he will therefore by his eye question the rule and plummet themselves whilst you take liberty to question the authority of the Scriptures and whether they be from God or not upon supposall of something found in them or regularly deduced from them which relisheth not with your reason Goodwin For first it is not the letter or forme of words as separated or considered apart from the spirit notion or sence of them that is the touch-stone or rule of triall for Doctrines yea the letter and words are only servants to the sence and notion which they containe and exhibit and were principally if not only delivered by the Holy Ghost unto men for this end that by them the sence minde and Counsell of God in all the particulariâ—ies of them which are held forth in the Scriptures might be communicated and conveyed to the reasons and understandings of men so that in case a man had the sence and minde of God upon the same termes of certainty of knowledge without the letter on which he hath it or may have it by meanes of the letter he should be as richly as compleatly qualified hereby to discerne between Doctrines as he now can be by the opportunity and advantage of the letter Resbury Words to no purpose still 1. If the Letter and words of the Scripture be servants to the Sence and Notion and so forth as you declare then is not that sence which
out on high as one of the Fathers speakes the Divinity of Christ insert the relation of a thing that had nothing strange nothing more then of ordinary and common observation in it or is any thing more then ordinary or what is most obvious that men doe not fly in the Aire like Birds or that Fishes doe not speake on the earth like men Or is it a thing of any whit the more savoury consideration then these that men voyd of all capacity and destitute of all power to comprehend the light should nâ—t comprehend it but that there should be a Generation of men whom it so infinitely concerned to comprehend the light to acknowledge and owne their Messiah being now come unto them and who withall had a rich sufficiency of meanes to have done the one and the other should notwithstanding be so stupid and unlike men as not to comprehend this light nor to acknowledge or owne this their Mâ—ssiah is a matter of high admiration and astonishment and the mention of it very commodious and proper for the subject of the discourse which the Holy Gâ—â—st had now in hand as might be shewed more at large but I feare the Reader hath more then his burthen of an Epistle Resbury 1 Here you answer certaine Objections against your new Doctrine and in the first place if I mistake not you contradict your selfe by the genius of your discourse granting that in the Call of the Ephesians there was a supernaturall worke for as much as you affirme that their state which was of darknesse was not such as naturall to fallen man whom you will have it seemes meerly in his Naturall state a Childe of Light rather then of Darknesse as Prosper upbraides the Collator so that howsoever nothing supernaturall be required for bringing men to faith and repentance generally yet here it must be admitted if so then is the word supernaturall vertually found in the Scriptures 2 Your supposall of their unregenerate state so dangerously encumbred above the unregenerate state of the generality of men that thence this difference should arise That though they were darknesse yet these are not is false and frivolous for 1 These very sins and trespasses whence you argue the speciall aggravation of their condition were the very same wherein the whole world walked according to the course of the world and in the same subjection to the Devill was the world according to the Prince of the power of the Aire the Spirit that wrought in the children of disobedience Such were all unregenerate needs must the course of the world be according to that Prince who is the Prince of the world the god of the world Nay the Apostles and first converted Iewes borne and bred in the visible Church before conversion had their conversation among them and were children of wrath together with them here was then nothing peculiar to them in their unregeneracy of force to quit the Naturall man of this charge of darknesse 2 These sins and trespasses wherein they walked were the fruits of Naturall corruption whereby all men are dead in sinne they here though dead in actuall sins yet dead by originall sinne Thus the Apostle describes this sinfull conversation to be in the lusts of the flesh and a fulfilling the wills of the flesh and of the minde all these sins of theirs were the workes of the flesh and what is the flesh but corrupt Nature found in all men to them derived from the first man Ioh. 3. 6. That which is borne of the flesh is flesh diametrically opposed to the Spirit which is the fountaine of Spirituall light and life and that which is borne of the Spirit is spirit without which Spirituall birth Nicodemus his grosse apprehensions there shew the darknesse of the Naturall man this flesh or corruption of Nature called likewise the Old man made up of many deceitfull Lusts the fountaine of this evill conversation Ephes. 4. 22. called by the same Apostle The Law of the Members contrary to the Law of the minde but of the minde renewed for otherwise walking in those abominable wayes whilst unregenerate they fulfilled the desires or willâ— of the minde in fulfilling the will of the flesh called The Body of death Likewise Rom. 7. through which the Naturall man is dead nay so much as remaines of it in the Spirituall man so much death there is still as the Apostles complaint testifies this the fountaine of whatsoever sins the Apostle now regenerate was pester'd with the fountaine then of all sins and only of sinne in unregeneracy The deadly strength of this corruption we see further by singular instance in David a Person so holy yet how upon advantage and surprisall did it prevaile against him to put forth those deadly fruites of Adultery and Murther which sins he derives from Naturall corruption that had seized him in the wombe Psal. 51. Further the Apostle charging corruption of Nature upon all Mankinde Iewes and Gentiles not one excepted Rom. 3. he makes up his charge of most hideous sins Their throat an open Sepulchre the poyson of Aspes under their lips their mouth full of cursing and bitternesse their feet swift to shed bloud c. because of those strong inclinations which are in all men through Originall sinne to these great transgressions and where ever sins of this or any other kind are actually committed they are the fruits of this corruption where they are not committed it is from the restraining hand of God at least upon men It was then by the corruption of Nature common to all that these Ephesians were dead in trespasses and sinnes covered over there-with as with the deadly streames of that spring of death running over them but the state of death is a state of darknesse to the utmost Adde that all unregenerate men in the state of death and darknesse through corruption are likewise in the possession and under the dominion of the Prince and of the power of darknesse by whom the remainders of Naturall light which is farre from Spirituall holy saving light are more and more darkned and the capacity of Historicall light more weakned the Doctrine then of the Naturall mans darknesse even in a state of death maintained as we saw before by the Fathers against the Pelagianâ— stands firme upon Scripture-foundations against which your attempts are as vaine asimpious so much for your first instance Now for the second Instance of the Iewes you say 1 Ioh. 5. it is manifest that darknesse is there charged upon all men made by him ver 3 4 5. and is not the like charge of darknesse upon all otherwhere 1 Cor. 2. 12. 14. and Iob 11. 12. vaine man would faine be wise though he be borne he is so by nature then like a wilde Asses colt The men of your Doctrine are deep in this condemnation of vaine men to no purpose then is your Discourse applying this darknesse to the Iewes only telling us of these and these things more then
the proofe we must expect in your second part in the meane time the same arguments which refuted your former opinion refute this too with the same breath and we must heare the Apostâ—… telling us that we are by nature the children of wratâ—… But you will here say something to confirme iâ—… Mat. 18. 1 2 3. Whence you infer a wresteâ—… conclusion that unlesse we shall say that children are in such a state of favour with God wâ—… shall make our Saviour in effect to say thaâ—… unlesse his disciples be like unto those who arâ—… in a state of condemnation they cannot be saved But this according to your usuall wringing rather then concluding For answer 1. Oâ—… Saviour compares them in their qualification not in their state or condition 2. This comparison will not conclude infants in a saving state 〈◊〉 for first though in humility negative rather then positive they must be like children yet that is not all they must not onely be free from pride ambition c. as children through the incapacity of their tender age are but further they must have a humble and remorsefull sence of sinne with contrition and selfe-loathing an high esteeme and true impression of free grace pardoning withall faith repentance c. which children have not secondly they growne to years of discretion cannot in this humility wherein they are compared be like children but from a principle of regeneration whereas in children it is onely through incapacity of their age therefore such qualifications in persons of years conclude higher for them then in Infants As children are radically rationall though in their infancy reason cannot expresse it selfe in many fruits so are they radically sinfull and that unto death in sin though sin in that age cannot expresse it selfe as to many fruits of it In the next place you anticipate an objection which you could not but so that your doctrine is lyable to not any thing you say that hath â—â—eâ— said upon this last account supposeth children to be begotten or borne without originall sinne then you adde onely that indeed hath been said which supposeth that that sinne which is in children is taken away by the death of Christ So that they are generally whilst children in the favour of God through Christ notwithstanding that sinne which is in them which is as much as to say they are borne without the guilt of originall sinne Death according to your doctrine here raignes not over those that have not sinned after the Similitude of Adams transgression againe that state of corruption by naturall birth which you allow is far different from that which the Scripture teacheth yours is but such a state as is found in the regenerate as is notwithstanding that corruption a saving state the Scripture teacheth it such a state of flesh as without regeneration changing that state there can be no salvation One passage I had almost forgot whereas you say regeneration is appropriable onely to persons growne to years of discretion allowing what hath over over been proved that without regeneration there is no person in a saving state it will hence follow that so many children as are saved are regenerate Hitherto Master Goodwins interpretation with the examination of it which we had good reason to set downe in contradistinction to the true interpretation which now followes And it is such as will evidence it selfe clearly to suit with the Parable and is withall the sence of the Fathers generally who have spoken to it as likewise at least the prime sence of diverse Moderne Divines of the best note See the text Mat. 25. 14. to the 31. to which is Paralel Luke 19. to the 28. The maine parts of this Parable are three the First Of a man a noble man Luke 19. 12. travelling into a far Country to receive a Kingdome Luke ibid and committing to his servants his goods and these goods talents Mat. 25. 15. pounds Luke 19. 13. by them to be imployed for encrease to their Lord. vers 14. 15. This noble man is Christ this far Country heaven his journey thither his ascention the Kingdome he is gone to receive the Kingdome of glory at the resurrection these servants the Ministers of the Gospell these talents or pounds the doctrine of the Gospell committed to their Ministry their employment for encrease the faithfull discharge of their Ministry with deligent labour against manifold hazzards whereby the Gospell-Kingdome of Christ takes place in the world and is enlarged as in the Parrable Luke 12. 41. to the 49. the servant there is not the Christian in generall but the Minister of the Gospell viz. the Steward of his Lords house whom upon his faithfull discharge of his trust in the houshold his Lord will make him Ruler over all that he hath verse 42. with 44. So here the servants are the same si Ministers of the Gospell to whose trust the Lord hath committed the mannaging improvement of his estate si his Kingdome here upon Earth till his next â—…g whom upon their faithfull discharge of this their trust he will in like manner advance to further Rule as in the third part of the Parrable is exprest vers 21. and 23. Quere But what may the inaeqality of the talents here signifie Answ. In Parables there are some essentiall parts some amplifications for ornament the essentiall parts are of speciall signification in close connexion with the scope the amplifications of more generall signification which if they should be too presiesly restrained would many times pervert the true interpretation as to give one instance In the parable of the rich man in Hell he is represented as taking care for his friends upon earth that they may not come into those torments we may not hence conclude that the damned in hell have a loving affection towards and a tender care of their friends yet living in the world such an amplification no essentiall part I conceive the inaequality of the talents here to be of this general signification that the Lord doth in much wisdom and with due circumspection commit the Gospell ministry to the Ministers thereof good bad of the like consideration is that which immediately follows viz. to every one according to his several ability that is ingeneral the Lord requires a faithfull discharge of their Ministry from every one of them even the meanest but he that should give such a speciall interpretation as this that even those Ministers who prove unfaithfull and inbane condemnation in the end had the least charge committed to them and the least opportunities of Gospell-ministration should swerve from the truth therefore to shew that this is no speciall part of the Parable in Luke there is no inaequality of the pounds nor different ability of the Servants mentioned The second part of the parable vers 16. 17 18. the carriage of those servants in the absence of their Lord two of them trade with their talents and make encrease these are the fruitfull