reason which God hath planted in them cannot but beleeve and be partakers of the precious faith of the Gospel and repentance he requires before faith as is evident in that passage of his God cals upon all men every where to repent and so to beleeve if they cannot but beleeve and that they may beleeve they must repent then from this knowledge in the Naturall mans power both faith and repentance necessarily ensue That this knowledge is in the power of the Naturall man according to his Doctrine is evident because the Objection and Answer is about the Naturall man whence he inferres this conclusion Now for answer here is the fallacy he confounds that knowledge which may be in the Naturall man with that which cannot be but in the Spirituall There is a two-fold knowledge about Spirituall things The 1 Naturall 2 Spirituall The former Historical or of Logical apprehension of Propositions rather then of things or of Propositions only distinctly of things contained in the Propositions confusedly and afar off as when a man reads an History of persons places c. but sees them not with his eye The latter Iniuitivè or of Spirituall Vision the things themselves in the light of the Spirit beheld as it were by Vision distinctly and at hand the former like that knowledge which the Queene of Sheba had of Salomon in her own Country only by heare-say the latter like that which she had of him at Ierusalem by the sight of her eyes 1. King 10. 4 5 6 7. then she beleeved then she admired not till then This is the knowledge whence springs faith and repentance and this is peculiar to the Saints 1 Ephes. 17 18. 1 Cor. 2. 9 10 11 12. Mat. 16. 17. CHAP. V. Goodwin YEa and evident it is from the Scriptures that men act beneath themselves are remisse and slothfull in awaking those Principles of light and understanding that are vested in their natures or else willingly choake suppresse and smother them if they remaine in the snare of unbeleefe Pray for us saith Paul so the Thessalonians that we may be delivered from unreasonable and evill men for all men have not faith By unreasonable or as the word signifyeth absurd and evill men he plainly meaneth not men who naturally or in actu primo were unreasonable such as those were not like to endanger him or to obstruct the course of the Gospel but such as were unreasonable Actu secundo that is persons who acted contrary to the light and principles of reason and hereby became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 industriously evill or wicked that there were such persons as these abroad in the world he gives this account For all men have not faith which clearly implyeth that men who act and quit themselves according to the true Principles of that reason which God hath planted in them cannot but beleeve and be partakers of the precious faith of the Gospel To this purpose that passage in Chrysostome is memorably worthy As to beleeve the Gospel is the part of a raised and nobly ingenuous soule so on the contrary not to beleeve is the property of a soule most unreasonable and unworthy and depressed or bowed downe so the soâ—â—ishnesse of bruit beasts Resbury Reader here we must grapple close with him observe in his owne words what here he saith about the understanding of the Naturall man and his power to make use of it for repenting and beleeving now one of these two he must needs affirme either that he may so use his naturall understanding as thence without any peculiar and higher worke of the Spirit of God he may repent and beleeve or rather he must or else upon such use of it as he may make he shall certainly receive such a worke of the Spirit upon his soule as thence not only may but must faith and repentance be produced whether of these he affirmes I charge it with 1. Evident falshood 2. With Pelagianisme First for the falshood of both these I shall use only foure Arguments to evince it I. From the doctrine of Naturall corruption If we be not sufficient of our selves as of our selves to thinke a good thought If there be none in the state of naturall corruption that understands that seekes after God If that that is borne of the flesh be flesh If in this flesh there dwels no good thing If the naturall man receives not the things of the Spirit of God but they are foolishnesse unto him neither can know them because they are Spiritually discerned If the flesh and the lustings thereof be contrary to the Spirit and the lustings thereof If in the regenerate with the flesh the Law of sinne is served in opposition to the minde serving the Law of God If vaine man though he would faine be wise yet is borne like a wilde Asses Colt If the naturall man be dead in trespasses and sins If he be darknesse If the minding of the flesh be enmity against God If it be not subject to the Law of God neither can be so that they that are in the flesh cannot please God then in neither of those sences is faith and repentance in the Naturall mans power But the Antecedent or the former is true Therefore the Consequent or the latter As for those frivolous exceptions which you have against some of these particulars concerning naturall corruption we shall blow them away when we come to them for they are light chaffe II. From the Doctrine of the Naturall mans subjection to Satan If Satan be the Prince of the world the god of the world If the course of the world in the lusts of the flesh fulfilling the desires of the flesh be according to the Prince of the power of the Aire the spirit that workes effectually in the children of disobedience If Satan the strong man have such possession of the Naturall man as without the peculiar worke of the Holy Ghost as the stronger he cannot be dispossest Then is not repentance and faith in either of the two named sences in the power of the naturall man But the former is true Therefore the latter III. From the subjection of the Naturall man to the Law as the Covenant of Workes If in this estate of naturall corruption and subjection to the Devill therein all Naturall men be under the Law as the Covenant of Workes and the Law only reveales sinne and wrath stirres up and increaseth finne but gives no strength against it When we were in the flesh the motions of sinne which were by the Law did worke in our members Rom. 7. 5. Sin tooke occasion by the Commandement and wrought in me all manner of concupiscence ver 11. Then as formerly But the former is here true likewise Therefore the latter IV. From the Doctrine of Regeneration If Regeneration be as the word sounds a New Birth a birth of the Spirit in opposition to the naturall Birth as the birth of the Flesh a birth not of bloud nor of the will
preveniency efficacy and peculiarity of Grace I shall shut up this Discourse with certaine determinations of the second Arausican Councell which Councell was held about the middle of the fifth Century Canon 3. If any man saith That the Grace of God may be conferr'd by Humane invocation but not that Grace it selfe makes that it be invoked by us he contradicts the Prophet Isaiah or the Apostle saying the same I was found of those that sought me not I appear'd openly to those who asked not for me Can. 4. If any man contends That God expects our will that we may be cleans'd from sinne but doth not confesse that by the infusion and operation of the Holy Ghost it is brought to passe in us that even we will be cleans'd he resists the Holy Ghost affirming by Salomon that the Will is prepared by the Lord and he resists the Apostle wholsomely preaching that It is God that workes in us to will and to doe according to his good pleasure Can. 5. If any man saith that as the increase so the beginning of faith and the very affection of beleeving by which we beleeve upon him who justifies the ungodly and come to the Regeneration of Baptisme is not in us by the gift of Grace that is by the inspiration of the Holy Ghost correcting our will from â—nfidelity to faith from ungodlinesse to godlinesse but naturally he is an Adversary to the Apostles determinations blessed Paul saying We are confident that he that hath begun this good worke in you will finish it untill the day of our Lord Iesus Christ and that to you it is given for Christ not only to beleeve but to suffer for him And yee are saved through faith and that not of your selves it is the gift of God For they that say that faith whereby we beleeve on God is naturall doe after a sort define all that are strangers to the Church of Christ to be Beleevers Can. 6. If any man saith That Mercy from God is bestowed upon us beleeving willing desiring endeavouring labouring watching caring asking seeking knocking without the Grace of God but doth not confesse that it is wrought in us by the infusion and inspiration of the Holy Ghost that we may beleeve will or be able to doe all these things as we ought to doe and doth subjoyne the ayde of Grace either to humility or mans obedience and doth not agree that it is the gift of Grace it selfe that we are obedient and humble he resists the Apostle saying What hast thou that thou hast not received and by the grace of God I am that I am Can. 7. If any man avouch That by the strength of Nature we can thinke any good that belongs to the Salvation of eternall life as we ought or that we can chuse or consent to the saving that is Evangelicall preaching without the illumination and inspiration of the Holy Ghost who gives unto all sweetnesse in consenting to and beleeving the truth he is deceived by an Hereticall spirit not understanding that voyce of God in the Gospel saying Without me yee can doe nothing and that of the Apostle Not that we are sufficient of our selves to thinke any thing as of our selves but our sufficiency is of God Can. 8. If any man contend That some may come to the grace of Baptisme by Mercy others by Free-will which as it is evident is depraved in all that are borne of the transgression of the first Man he is proved an Alien from the right faith for he doth not affirme that the free will of all men is weakned by the sinne of the first Man or certainly he thinkes it so hurt as that yet some may be able to search out the Mystery of eternall life by themselves without the revelation of God which how contrary it is the Lord himselfe proves who testifies not that some men but that no man can come unto him but whom the Father drawes As he saith likewise to Peter Blessed art thou Simon the son of Ionah for flesh and bloud hath not revealed this unto thee but my Father which is in heaven And the Apostle No man can say that Iesus Christ is the Lord but by the Holy Ghost Can. 9. It is of the gift of God both when we thinke rightly and keep our feet from falshood and unrighteousnesse for as often as we doe good God workes in us and with us to work Can. 10. The Divine ayde is alwayes to be implored even by the regenerate and the Saints that they may come to a good end or that they may abide in a good worke Can. 19. The nature of man though it should remaine in that integrity wherein it was Created yet could it in no wise keep it selfe without the ayde of the Creator whence since without the Grace of God it could not keep safe that health which it received how without the Grace of God shall it restore what it hath lost Can. 20. Many good things are done in man which man doth not but no good things doth man which God doth not make man to doe Can. 22. No man hath of his own but a lye and sin but if any man have truth and righteousnesse of that fountaine it is which we ought to thirst after in this wildernes that being as it were bedewed with some drops from it we may not â—aint by the way To the same purpose with these is the five and twentieth Canon which because it is something long and we have in these sufficient I forbear to transeribe CHAP. XII ANd now Reader thou mayest tax me for my prolixity in this Argument let me plead my excuse in a word or two 1. We shal be shorter in many other things hereafter which we may the better be because we have been so long here 2. Thou hast by this discourse something to recompence the length of it as 1. The severall states of the Pelagian heresie declared 2. The doctrine of naturall corruption how utterly impotent unto all saving good man is thereby dead in sin under the power of the devill altogether in the dark about averse from adverse to the things that according to the mystery of godlinesse accompany salvation 3. The doctrine of saving grace if thou beest any thing attentive thou mayst observe that 1 For the nature of it It is by the supernaturall operation of the spirit plainly of divine originall and extraction in opposition to what is naturall to fallen man 2 For the Subject of it that the Understanding is the subject of internall illumination by the holy ghost that the Will is the subject of renewing of regenerating of quickening of soâ—…ing of subduing of healing of rescuing of effectuall of determining of transforming of cleanâ—ing of infranchising Grace 3 For the Distinctions of Grace First Prevenient and Subsequent that prevenient grace findes many unwilling and resisting makes him of unwilling willing of resisting obeying that subsequent Grace carries on what by prevenient Grace was begun in
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
Lord But nothing is so contrary to this intention as for any man so to boast of his merits as though he had done them to himselfe and not the Grace of God but that Grace which differenceth the good from the bad not that which is common to good and bad From Election many heare the word of truth some beleeve others gaine-say these therefore will beleeve these will not who knowes not this who denies But for as much as in some the will is prepared of the Lord in others it is not prepared verily we must distinguish what comes from his Mercy and what from his Judgement What Israel sought saith the Apostle he obtained not but the election hath obtained and the rest were blinded Behold Mercy and Judgement Mercy in the election which hath obtained the righteousnesse of God but Judgement upon the rest which were blinded and yet these because they would beleeved these because they would not did not beleeve therefore Mercy and Judgement are done even in the wills themselves for Election is of Grace not verily of Merits Therefore freely hath the Election obtained what it hath obtained there was not something of theirs that went before which they first gave and recompence was made to them for he saved them for nought but to the rest who were blinded as it is not there concealed retribution was made All the wayes of the Lord are Mercy and Truth but his wayes are unsearchable unsearchable therefore are his Mercy whereby he freely acquits and his Truth whereby he justly condemnes cap. 7. But haply they say the Apostle distinguisheth faith from workes and Grace he saith is not of workes he doth not say it is not of faith true but Christ saith Faith likewise is the worke of God Joh. 6. So therefore the Apostle distinguisheth Faith from Workes as in the two Kingdomes of the Hebrewes Iudah is distinguished from Israel when as yet Iudah is Israel for yee are saved by Grace through faith and that not of your selves it even faith is the gift of God and faith is not of workes lest any one should boast and all that the Father hath given me shall come unto me What is this shall come to me but shall beleeve in me but that it may be done the Father gives No man can come to me except the Father which hath sent me draw him And they shall all be taught of God and every one that hath heard of the Father and learned comes to me If every one that hath heard of the Father and learned comes truly who comes not hath not heard of the Father nor learned for had he heard and learned he would come Farre removed from the apprehensions of the flesh is this Schoole in which the Father is heard and teacheth to come to the Sonne There is likewise the Sonne himselfe because he himselfe is the Word of the Father whereby he so teacheth neither deales he with the eare of the flesh but of the heart there is together likewise the Spirit of the Father and the Sonne for neither doth he not teach nor doth he teach apart because we say the workes of the Trinity are inseparable and he is verily the Holy Ghost of whom the Apostle saith Having the same Spirit of faith Farre removed I say from the apprehensions of the flesh is this Schoole in which God is heard and teacheth we see many come to the Sonne because we see many beleeve in Christ but where and how they have learned this of the Father we see not verily this grace is secret but that it is grace who doubts This Grace therefore which by Divine bounty is after an hidden manner given unto the hearts of men is by no hard heart refused because it is therefore given that the hardnesse of the heart may first of all be removed when therefore the Father is inwardly heard and teacheth to come to the Sonne he takes away the stony heart and gives a heart of flesh as he promised by the Prophet Ezek. 36. for so doth he make the sonnes of the Promise and the Vessels of Mercy which he hath prepared unto glory why therefore doth he not teach all that they may come to Christ but because all whom he teacheth in mercy he teacheth but whom he teacheth not in Judgement he teacheth not because he will have mercy on whom he will have mercy and whom he will he hardens but he hath mercy bestowing good he hardens recompencing according to desert But why he teacheth not all the Apostle opens so farre as he thought fit to be opened Rom. 9. 22 23. Hence it is that the word of the Crosse is foolishnesse unto them that perish but to those that are saved the power of God All these God teacheth to come to Christ all these he will have saved and to come to the knowledge of the truth for if he would have taught those to come to Christ also to whom the word of the Crosse is foolishnesse without doubt even they had come too for he neither deceives nor is deceived who saith Every one that hath heard and learned of the Father comes to me farre be it therefore that any man should not come who hath heard and learned of the Father When therefore the Gospel is preached some beleeve some doe not beleeve but they that beleeve whilst the Preacher sounds without they heare and learne of the Father within but they that beleeve not they heare without not within neither doe they learne that is to the one it is given to beleeve to the other it is not given which afterwards is more openly spoken No man can come to me except it he given him of the Father Therefore to be drawne by the Father to Christ and to heare and learne of the Father is nothing else but to receive the gift of the Father whereby to beleeve in Christ. For he did not distinguish Hearers of the Gospell from no Hearers who said No man can come to me except it be given him of the Father but Beleevers from unbeleevers Faith therfore both begun and finished is the gift of God and that this gift is given to some and not given to all he cannot doubt who will not oppose most manifest holy Scriptures Chap. 12. When we come to little ones and to the Mediator betwixt God and man the Man Christ Jesus all assertion of humane merits going before the Grace of God falls to the ground because they are not distinguisht from the rest by any good preceding merits that they should belong to the deliverer of men nor he by any preceding humane merits when he is a man also was made the deliverer of men For Infants Originall sinne being by the Grace of God forgiven or by the Judgement of God not forgiven when they dye they either passe by Regeneration from an evill to a good state or by Originall corruption from an evill to an evill state And Lib. de bono persever
to pray you to speak plainly and particularly you use the same Artifice and Cant most extreamly Afterwards in the first Chapter of your booke when you should lay downe your expresse doctrine about the divine influx and concourse we must try if wee can hunt you out of your holes there CHAP. XVI Goodwin 1. THough the spirit of God contributes by his assistance after that high manner which bath been declared toward the right apprehending understanding discerning the things of God by men yet this no wayes proveth but that they are the Reasons and Understandings of men themselves that must apprehend discerne and understand these things and consequently must be provoked raised ingaged imployed and improved by men that they may thus apprehend and discerne notwithstanding all that assistance which is administred by the spirit otherwise nothing will be apprehended or discerned by them Nor will the assistance of the spirit we speake of turn to any account of benefit or comfort but of losse and condemcondemnation unto men in case their Reasons 〈◊〉 Understandings shall not advance and quit themselveâ— according to their interest thereupon Resbury This may passe as impertinent It is the Reason of man that must apprehend c. But it is Reason sanctified that apprehends savingly man must stirre up his owne soule but it is by the worke of the sanctifying spirit that so he doth effectually These things have been proved abundantly already Goodwin 3 In case the Spirit of God shall at any time reveale I mean offer and propose any of the things of God or any spirituall Truth unto men these must be apprehended discerned judged of yea and concluded to be the things of God by the Reasons and Understandings of men before they can or ought to receive or beleeve them to be the things of God Yea before such a revelation can any wayes accommodate benefit and blesse their soule When our Saviâ—â—â— speaking of that spirit to his Disciples saith And he will shew you things to come And againe he shal receive of mine and shal shew them unto you Joh. 16. 13 14. he supposeth that they viz. with their own Reasons and Understandings were to apprehend and judge of the things that should be thus shewed unto them to have been shewed unto them by the spirit of God and not to have proceeded from any other Author Yea in case men shall receive the things of God themselves for the things of God or of the spirit of God before their Reason and Understanding have upon rationall grounds and principles judged them to be the things of God yet can they not receive them upon these termes as the things of God I mean as the tnings of God ought in duty and by command from himselfe to be received by men or so as to benefit or iâ—â—ich the soule by their being received For as God requires of men to be praised with understanding i. e. out of a rationall apprehension and due consideration of his infinite worth and excellency so doth be require to be beleeved also and they that beleeve him otherwise beleeve they know not what nor whom and so are brethren in vanity with those that worship they know not what and build Altars to an unknowne God to trust or beleeve in God upon such termes as these is being interpreted but as the devotion of a man to an Idol yea the Apostle himselfe arraignes the Athenians of that high Crime and misdemeanour of Idolatry upon the account of their sacrificing to an unknown God Resbury This is of the same Spirit Error and impertinency with the last 1 The Spirits revelation he interprets his Proposall This is just Pelagius his revelation proposall by his word and doctrine 2 The things by the Spirit proposed must be discerned the things of God by our owne reasons c. Who doubts this but which he meanes not by our owne reasons enlightened by renewing and peculiar Grace hee saith They must be received upon rationall grounds true reason being by Scripture enlightned Goodwin 4 And lastly The interposure and actings of reason and understanding in men are of that soveraigne and most transcendent use yea necessity in and about matters of Religion that all the agency of the Spirit notwithstanding a man can performe 〈◊〉 thing no manner of service unto God with accepâ—… nothing in a way of true edification to himselfe withâ—… their engagement and service First I stand chargâ—… by God not to beleeve every Spirit but to try thâ— Spirits whether they be of God I demand bâ— what rule or touch-stone shall I try any Spirit whâ—… or upon what account shall I reject one as a Spirit 〈◊〉 errour falshood and delusion and doe homage 〈◊〉 my judgement and conscience to another as the Spirit of God If it be said I ought to try the Spirits by the Scriptures or Word of God I demand againe But how shall I try my touch-stone or be sure that that Principle notion or ground which I call thâ— Word of God and by which I goe about to try the Spirits is indeed the Word of God There is scarce any errour that is abroad in the Christian world but freely offers it selfe to be tryed by the Word of God as well as the true Spirit of God himselfe i. e. by such meanings sences or conclusions as it selfe confidently asserts to be the Word of God i. e. the minde of God in the Scriptures so that I am in no capacity to try such a Spirit which upon such an account as this pretends his coming forth from God unlesse I be able to prove that those sences â—eanings and conclusions by which be offers to be tryed are not indeed the Word of God Now it is unpossible that I should prove this meerly and only by the Scriptures themselves because unto what place or places soever I shall have recourse for my proofe or tryall in this case this Spirit will reject my sence and interpretation in case it maketh against him and will substitute another that shall not oppose him Nor can I reasonably or regularly reject his sence in this case at least as an untruth unlesse I apprehend some relish or taste therein which is irrationall or some â—…on which jâ—rreth with or grateth upon some 〈◊〉 principle 〈◊〉 other of reason within me for as 〈◊〉 â—…e one hand what Doctrine or Notion soever clearly â—â—cordeth and is commensurable with any solid and 〈◊〉 â—…ted Principle or ground of reason within me 〈◊〉 â—…by demonstrably evinced to be a truth and from God so on the other hand what Doctrine or saying sâ—…r beares hard or falls foule upon any such Principle must of necessity be an errour and somewhat that proceeds from Satan or from â—…n and not from God Resbury 1 The same things most impertinently stil over and over an endlesse waster of words 2 By what rule or touch-stone shall heâ—ry any Spirit or Doctrine he answers If it be said by the Scripture but how shall
I try this touch-stone I answer By it selfe as the rule by reason as the eye enlightned and guided by this rule according to the Grammar and the Logick of it He objects That it is impossible to prove the truth or disprove an errour meerly by the Scriptures because still the question will be about the sence of the Scripture I answer By the Scripture alone as the rule by reason as making use of this rule but so as in making use thereof it be guided by this rule and resolves all conclusions into the authority of this rule is the truth to be proved or errours disproved and the sence of whatsoever controverted text discussed and cleared As for that which you adde about irrationall last and grating upon reason c. for as much as you doe not object reason to the Word but oppose it thereunto and advance it there-above and will have reason the touch-stone of the Word beside and above the Word you shew your selfe as formerly a most impure and prophane Socinian by all good men to be abhor'd and whilst you plead so much for reason you are a man mad with reason no way solving those difficulties which you pretend upon supposition that the Scripture shall be the touch-stone for let us suppose reason the touch-stone must you not be at the same losse your adversary denying that to be according to the principles and grounds of reason which you affirme to be according to them But here is no such difficulty as you pretend for allowing the Scripture the Touch-stone you shall by some Scripture-truthes wherein both your selfe and adversary agree cleare the controverted text and resute his errours about it that he must either yeeld to the truth therein or deny what he affirmed and overthrow his owne foundations Goodwin The reason hereof is clearly asserted by the Apostle in these words For God is not the Author of confusion but of peace from whence it appeares that God is not divided in himselfe or contradictious to himselfe so as to write or assert that in one Booke as in that of the Scriptures which he denieth or opposeth in another as viz. That of Nature or of the fleshly tables of the heart of man but whatsoever he writeth or speaketh in the one he writeth or speaketh nothing in the other but what is fairly and fully consistent with it Resbury A doughty reason God is not the Author of confusion true but man is who hath so corrupted his reason as he hath night for a vision and gropes in the darke like a blinde man It is one thing what God wrote upon the nature of Man in his Creation who made man upright another thing what man hath written upon his owne nature by the Fall who hath found out to himselfe many inventions what the Devill likewise hath written upon his minde by deluding suggestions You may remember formerly a peice of discourse much like this of yours by your elder Brother the Collator with whom Prosper hath to doe confounding the state of Man by Creation with his condition since the Fall and Prospers answer to him It is admirable to see how the same spirit that possest Pelagius and his Disciples of old speakes the same things and useth the same Arguments in Mr. Goodwin One borne out of due time so many Ages after In the praise of five things did they craftily couch their sacrilegious Doctrine at so great enmity with the Grace of God as Aug. observes Lib. 3. contra duas Epist. Pelagian viz. In the praise of the Creature of Marriage of the Law of Free-will and of the Saints How oft doe we heare Mr. Goodwin extolling man and the noble faculties of reason understanding c. in man and here from the Law of Nature and from the Wisdome of God hee thinkes to extoll the reason of blinde corrupt wretched selfe-confounded man against the Grace of God I hinted to you before what a faire offer you made against Originall sinne I beleeve your Doctrine about it is That it is wholly taken off from man by that glorious vouchsafement of light you told us of by Iesus Christ to every one that comes into this world but your darknesse about that light and the darknesse of Man-kinde about things of the Spirit of God that light notwithstanding we have lately seen As for the fleshly tables of the heart we know no such but in the regenerate when the Lord shall have taken away the heart of stone and given an heart of flesh Ezek. 36. You may remember how Austin concludes hence as formerly we alledged him that the will of man is wholly adverse and inflexible unto good before the effectuall and peculiar worke of regeneration and where then shall be that provoking and stirring up of reason understanding c. you tell us of so often in the Naturall man We told you before how ill-pleasing it was to you to hold fast the for me of found words I doe not wonder at it it is not for your advantage I perceive if we might have a new Scripture see forth by your superlative reason we should have the text much altered for the Tabernaâ—le of David the Tabernacle of Adam for the heart of stone the fleshly tables of the heart Goodwin Vpon this account it is a grave and worthy advertisement of Master Perkins in his Epistle before his Treatise of Predestination It is saith he also requisite that this Doctrine he speakes of Predestination Election and Reprobation agree with the 〈…〉 of coâ—â—on reason and of that knowledge of God which may be obtained by the light of Nature In 〈◊〉 â—…ing of his â—e â—â—â—arly supposeth That whatâ—… should be taught by any in the mysterious and high pâ—…ts of Predistination otherwise then according to the Scriptures and the truth may be clearly disproved by this viz. The disagreement of it with the câ—…on grounds of reason and of that knowledge of God which the light of Nature shineth into the hearts of men if himselfe had kept close to this Principle of his owne in drawing up his judgement in the point of Predostination the world had received a fâ—rre diffâ—ring and better account from his â—en of this subject then now it hath But if his sence were That the heights and depths of Religion for so we may call the Doctrines of Election and Reprobation c. 〈◊〉 nothing in them but what agrees with the grounds and principles of common reason and with the Diâ—â—ates of Nature in men and consequently may be measured discerned and judged of by these he did not conceive that matters of a more facile and ordinary consideration were above the capacity and apprehension of reason Resbury For Master Perkins his Testimony and your Descant upon it you doe but wander 1. He builds the doctrine of Predestination upon the Word of God in opposition to the judgements of men his words are these The Doctrine of Predestination and of the Grace of God is to be built
least of these great and most important commands in any due manner but by interressing my Reason Iudgement and Understanding and this throughly and effectually in and about the performance The truth is I stand bound in duty and conscience towards God and in faithfulnesse to mine owne soule neither to beleeve any thing at all as coming from God which I have not or may have a very substantiall ground in Reason to beleeve commeth indeed from him nor yet to doe any thing at all as commanded by him unlesse there be a like ground in Reason to perswade me that it is indeed his command Resbury Many waste words still according to your manner One passage or two we must call to account 1. God commands you you say in such and such precepts to rise up in the might of your Reason c. Wee heare in Scripture of the weaknesse of Reason as to the things of God not sufficient of our selves to thinke a good thought c. We hear of the might of the Word Preached to cast down the strong holds and reasonings in man against the things of God But where this mighty Reason dwels I would willingly aske Mr. Goodwin but that I feare he will send mee Racovia 2. Nothign may you beleeve as comming from God which you have not very substantiall ground in Reason to beleeve commeth from him the like for obedience to his Commands If you meant Reason enlightened and sanctified by the Word and Spirit thence beleeving upon the authority of the Word your meaning was the same with theirs whom you oppose but your meaning is Reason by its own light receiving or rejecting the Word it selfe according as such and such Doctrines are above or not above contrary or agreeable to the apprehensions of the Naturall man as wee have clearly found you out formerly and to this you have been answered over and over according as your tautology hath given occasion Goodwin I confesse good Reader I have presumed at somewhat an unreasonable rate upon thy patience in detaining thee so long with the Argument yet in hand But the sense of that unconceiveable mischiefe and misery which I most certainly know have been brought upon the World Christian at least in our Quarters of it and which lyes sore upon it at this day by meanes of the reigning of this Notion and Doctrine amongst us That men ought not to use but lay aside their Reason in matters of Religion lyeth so intolerable sad and heavy upon my spirit that I could not relieve my selfe to any competent degree with saying lesse then what hath been said to relieve the world by hewing in sunder such a snare of death cast upon it most assuredly all the ataxies disorders confusions seditions insurrections all the errors blasphemous opinions apostaâ—ies from the truth and wayes of holinesse all trouble of mind and sad workings of conscience in me all unrighteousnesse and injustice all bribery and oppression all un-man-like selfe-seeking and prevaricating with publique interests and trusts all covetousnesse and deceit and whatsoever can be named in this world obstructive destructive to the present comfort and peace to the future blessednesse and glory of the sons and daughters of men proceed and spring from this one root of bitternesse and of death they neglect to advance and ingage home their Reasons Iudgements Understandings in matters of Religion to imploy and improve them according to their proper interests and capacities in these most important affaires Resbury Your tongue is your owne in way of apology for your wandring discourse hitherto you tell us of the deep apprehensions you had of that unconceiveable mischiefe c. brought upon the world by that doctrine That men must lay aside their Reason in matters of Religion a meer Hob-goblin of your own making that you may have somthing to pelt at How Reason is to be laid aside and how not we have shewed distinctly formerly not as you represent as if men should look at it as their duties to be Ideots and mad men in seeking into the things of God As for those Ataxies c. hence they are That men have been so bold to oppose their owne corrupt reasonings against the word of God instead of following the light and guidance of it and captivating their fleshly reason to the Doctrines of Faith Goodwin O Reader my mouth is open unto thee my heart is enlarged now for a recompence in the same I speake unto thee as a deare Brother in Christ be thou also enlarged say unto the world round about thee Awake thou that sleepest and arise from the dead and Christ shall give thee light doubtlesse the world should soone finde it self in another manner of posture then now it is and see the whole Hemisphere of it filled with the glorious light of the knowledge of God in Jesus Christ if the inhabitants thereof every man from his quarters would be perswaded to rise up in the might of his abilities those heavenly endowments of reason judgement understanding wherewith God by Jesus Christ hath re-invested them to seeke after him by enquiring diligently into by weighing narrowly all those things as workes of Creation workes of Providence inscriptions upon the Soule and especially the sacred word of extraordinary revelation wherein and whereby God hath drawne neare unto men and as it were prepared postured and fitted himselfe on purpose to be found and knowne and this as well in the excellency of his Grace as of his Glory by all those who upon these termes seeke after him The time was when the Spirit was not given because Christ was not glorified in Heaven the time now is wherein the Spirit is not given unto the world according to the preparations and royall bounties and magnificence of Heaven because he is not glorified on earth by the worthy imployment of the meanes abilities opportunities vouchsafed unto men the Word of God makes it one argument of the wickednesse and sensuall wayes of men that they have not the Spirit yea the Apostle Paul by charging the Ephesians to be filled with the Spirit clearly supposeth it to be a sensuall straine of a voluntary unworthinesse in men if they have not a very rich and plentifull anoynting of the Spirit Resbury A word or two to this wordy Paragraph 1 Say unto the world awake c. Say you to your Reader But for as much as this sleep is the sleep of death as is here evident in that the waking from it is standing up from the dead where is now that mighty Reason Understanding Judgement you have so often told us of as here again you doe in the naturall man 2 The time now is you say wherein the spirit is not given unto the world according to the preparations of the royall bounty and magnificence of heaven because c. this is as formerly we have seen at large the Pelagian doctrine so famously branded that grace is given according to our merits the Popish doctrine of the