learned Deodate Others are for the second viz. for the Gentiles Calvin is very expresse and Paraeus leaves it only in doubt A third sort are for all promiscuously Jew and Gentile as Cornel. de Lapid and those that are of his minde But for my part I shall not solicitously contend to extricate my selfe out of this difficulty for whether it be meant of the Jews alone or particularly of the Gentiles or both mixt to me the case seemeth to returne to the same issues for if the Gentiles be taken in either junction or division it must be understood de Gentibus vocatis of the Gentiles that were called that is by the letter of the Gospel orally preached and effectually moving them to believe as appeareth Rom. 9.24 wherein he opens a faire way to what he afterwards in cap. 10 uttereth in these words even us whom he hath called not of the Iewes onely but of the Gentiles and of such Gentiles he speaketh verse 30 who had obtained the righteousnesse of faith which righteousnesse of faith comes by the word of faith preached by the Apostles Romanes 10.8 Now if it appeare that it be spoken of either the Jews or those Gentiles that were called by the Gospel then will it be a very impertinent proofe to fortifie his assertion which is that those that never had the letter of the Gospel are yet bound to beleive And by the ducture of the method of the Apostle I affirme First that that hearing by which he saith faith cometh is not the hearing of the sound of the heavens but of the Gospel orally preached And secondly b Laus ministeritrepetitur loquitur Paulus non de interno auditu sed de exteerna praedicatione ad quam apostoli mussi erant Pet. Martyr in loc that the question have they not heard meaneth not the sound of the heavens and the creatures but the sound of the letter of the gospel Mr. Goodwin affirmeth the contrary in both I examine whether his judgement or mine hath the best countenance from interpreters I fear he hath but smal for I wonder that Mr. Goodwin who is so prodigal of his quotations in matters that no whit at all concerneth him should not produce one in this which if hee could carry on with strength and authority be might presume to build his whole fabrick upon it as upon a sure foundation Let him consult with Galvin though he be his greatest Patron in that his exposition yet hee shall find him confuting him sufficiently a Est notabilis locus de efficacia traedicationis no tandum enim est Dei doctrim â fideÌ„ fandari non ex qualibet doctrinâ fidem otiri sed nominatim restringit ad Dei verbum Haec omnia non obstaÌ„t quin Deus per hominis vocem efficit ut in nobis fidem creet Calvin in loc Faith comes by hearing this is a notable place of the efficacy of preaching and it is to be noted that faith doth not arise out of every doctrine but by name he restraineth it to the word of God And by this he meaneth the word orally preached as appears by his adjoyning words These hinder not but that God doth efficaciously work by the voyce of a man that he might create faith in us Peter Martyr is expresse against him the prayse of the ministery is here repeated and Paul speaketh not of the internal word or hearing but of the external preaching to which the Apostles were called Beza in his annotations is against him thus faith comes by hearing that is as in Isaiah 57.19 faith is the fruit of the lips And that he meaneth by it oral preaching appeareth by his after word c Fides est ex auditu hoc est quod dicitur Isa 57 19. fidem esse fâ—uctum labioruÌ„ Auditus est ex verbo ie ex mandato Dei â qun mittuntur iâ— qui illud praedicant Beza in Annot. in loc thus hearing by the word that is by the command of God by which they are commanded that preach the Gospel Bullinger in his comment saith thus d Fides est ex auditurjam quia illuÌ„ per prophetas abundè habu stis non habetis quo peccato vestro praetexatis Bulling in loc faith comes by hearing that is because ye have had this abundantly by the Prophets ye have no cloak for your sin Deodate expressely referreth his interpretation as if he had purposely met with it who in his annotations saith Faith is by hearing not resolved into natural principles or discourse of reason but onely by the declaration that is made thereof to men Cornel. è Lapid though one of his owne side giveth his testimony full against him e Inde sequitur quod fides quâ credimus Christo evangelio esse exauditu pura per praedicationem apostolorum cui mâ—ssiâ—eâ—ant ad praedicandum Cornel è Lapid in loc therefore it followeth that this faith by which we believe in Christ and the Gospel is by hearing namely by the Apostles who were sent to preach as his Ambassadors Rivet amongst the rest in his Comment on Psal 19.4 citing this text of Paul Rom. 10.18 though he think it meant of the heavens yet he saith the Apostle by it proves that they had the Gospel because f Amplificatio gratiae Dei per coelos amplio i evangelicae doctrinae praeludisi Rivet in loc the patefaction of the glory of God by the heavens was but praelude to the more ample knowledge of the Gospel What should I produce more evidences upon such an unequal ballance when he shall prove his interpretation but by the mouth of two sufficient witnesses which is as little as can be in a businesse of so great importance I shall say more but hitherto it doth not appeare that that hearing by which the Apostle saith faith comes is the hearing of the sound of the heavens but of the oral preaching of the Gospel And as for that other question have they not heard Interpreters give it of the letter of the gospel as for the words that follow yea verily their sound is gone out through the world Some as Calvin and Pareus with some others would have them to relate only to the heavens and the volume of the creatures yet in such a sense as will not serve Mr. Goodwin at all for those latter words they say are as an argument to prove that God had and would dispense the Gospel to those Gentiles to whom he had from the beginning given means of the knowledge of himselfe by the creatures so that the latter clause is brought to prove that they had certainly heard the letter of the gospel which is the thing which the former question seemes to demand yea and vehemently to affirm Have they not heard It is as much as yes verily they have heard and that the gospel orally preached and thus interpreters generally give it Paraeus thus a Vbsque terratuÌ„ praeconio apostolotum nunciatum est
constitutions of the Almighty God may say in this case as in Isa 44.7 who as I shall call and declare it and set in order for me the things that are to come to passe but to come to a close I shall in a line or two ingage him with two Arguments only to prove that the light of nature cannot discover to the heathen life upon the duty of repentance Arg. 1 That which the light of nature could not discover to Adam after his fall cannot be discovered by the light of nature to the heathen But the duty of repentance the light of nature could not discover to Adam after his fall Therefore the light of nature cannot discover it to the heathen The proposition is grounded upon his owne words in his postscript thus I see no difference in this case betwixt Adam and his posterity The minor or assumption is also his owne he saith in his postscript that there was no command to repent nor any thing of that import until the promise and therefore he was not obliged to repent And if the premises be both his the conclusion must be his Arg. 2 What the Apostle could not discover who had the advantage both of the light of nature and the letter of the Gospel the light of nature onely cannot discover to the heathen But the Apostles by the light of nature and letter of the Gospel could not discover life for the Gentiles upon repentance Therefore the light of nature cannot discover life upon the duty of repentance to the heathen The proposition is grounded upon this principle what a double advantage cannot do a single one cannot do alone The minor is cleare from Acts 11.18 indeed in all the tenth and eleventh Chapters wholly Thus have I touched upon every parcel of his pretended rational discourse that a heathen may as he saith make by the light of nature and after examination it appears that without his officious suggestion hee could not read one syllable of it I have been the shorter because I expect the provocation of his reply and I have sayd so much because it is the foundation of his whole Treatise But because Mr. Goodwin knoweth that it matters not what negotiating and busiy heads assert but how they prove he gives us a text or two or some few to prove all this which he seemes to pretend a serious examination of I shall do the like and thereby be enabled to survey both his understanding and ingenuity at once Now this I observe in the superficial survey of them all that they are all of them impertinent to this businesse for any that hath but an indifferent exercise of his reason may see that all those Scriptures which are produced as proofes for his assertion must expressly point at the want of the letter of the gospel and also at the cleare tye and obligation particularly to these duties viz. to believe and repent But all his Scriptures produced by him fail in one of these two either clearly implying the letter of the gospel or else not arising so high as believing and repenting as shall presently appear Rom. 10.18 The first text by which he proves his assertion is Rom. 10.18 but I demand have they not heard yes verily their sound is gone through all the world By which he proves that a heathen man without the letter of the gospel may be enabled to discover an attonement and a very futilous and absurd consequence we have at the first entrance The text saith have they not heard and yet this is produced as a proof that those that never heard of the letter of the gospel are yet bound to believe in Jesus Christ But I suppose this businesse will stick here betwixt us whether this hearing mentioned in this chapter be meant of hearing by the oral administration of the word or hearing the voice of the heavens and the creatures We are for the former he is strong for the latter in these words Pag. 10. The Apostle shews by what hearing Faith comes or at least what is sufficient to produce Faith it is the hearing of that sound and those words which the heavens the day and the night speak as appeareth by those words taken out of Psalme 19.4 And the Apostle further saith that that sound and those words uttered by the heavens are the words of eternal life as well as those words which our Saviour himselfe spake on earth onely not so clearely and plainely spoken In all which we have first his interpretation Sâ—condly his illustrative confirmation Thirdly his ground and reason His interpretation is thus the hearing mentioned in Rom. 10. is the hearing of the sound of the heavens the day and the night His conformation is this those words and sound of the heavens are the words of eternal life as well as those words that Christ spake on earth His ground and reason is because the Apostle useth the expressions of the Psalmist Psal 19.4 where that text relates to the sound of the heavens His interpretation I challenge with insolent forgery Secondly his illustration with impious blasphemy Thirdly his reason with weak and fond absurditie all these charges I shall make good against him in their order 1. His interpretation is an insolent forgery against a cleare text and this I prove First by the current of Interpreters Secondly by the testimony of the best of his owne side Thirdly by the expresses that drop from his own pen. Fourthly by the opening of the text and chapter all along 1. It appeares a forgery against a cleare text if we reflect upon the unanimous suffrage of interpreters against him It would seeme a prodigy in any but Mr. Goodwin to obtrude upon a text such an interpretation to which upon the least colour of reason we are not lead by the least syllable and neglect another to which every word almost doth safely lead us What one expression in the whole chapter gives the least incouragement to this interpretation as the heavens the day or the night Reprehendit Iudâ—orum incredulitatem et publicationem evangeclii amplificâ—t per coelorom sonum Pet. Martyr in loc or any thing to that purpose mentioned in all that subject about which the Apostle treateth but of the letter of the Gospel in many verses particularly in verses 15 16 upon which this immediately followeth faith cometh by hearing and this question have they not heard Now it may help much in this difficulty if there be any in it to consider the persons of whom this question proceedeth whether of the Jewes or Gentiles or both jointly Mr. Goodwin knoweth well that interpreters are very much divided and that to dissatisfaction herein Junius Beza Deodato Galvin Paraeus Cornel. Ã Lapid Some are for the Jewes as Peter Martyr who saith he reprehendeth the infidelity of the Jewes and amplifieth the publication of the Gospel by the sound of the heavens and many are of his judgement as Iunius in his Parallels Beza the
created us Col. 3.10 And hereby we are changed into the same image 2 Cor. 3.18 so that this is not reason as it is by nature or abilities meerly natural but as they are elevated by the supernatural grace of God and I am induced to think so because I finde other Fathers speaking of the same business to the same purpose as Chrysostome though not in his original language yet as Anianus and other uncertain Interpreters lay it down thus (d) Abscondit autem talentum in terrâ qui accipiens notitiam Christi contemnit vitam spiritualem in tervenis actubus deliciis conversans obruit illam in carne suâ mundi solicitudinibus quasi spinis suffocat suaefidel bonum fructum non fert Chrysost Anian Interpr in Loc. He hideth his talent in the earth that hath received the knowledge of Christ and yet contemneth a spiritual life and being conversant in earthly actions and delights overthrows it in the flesh choaks it by the cares of the flesh as so many thorns so that he brings forth no good fruit of his faith And why may not that Ratio data nobis ad imaginem which Ambrose speaketh of be all one with that notitia Christi which Chrysostome gives us but however how weakly is Mr. Goodwins assertion fortified with authority when in the midst of many flourishes there is not any thing that so much as looks towards him but one testimony excepted which is yet left in a dubious sense and may be fairly carried quite another way And this is the height of his authority But because he seems to look also at colour of reason and pretendeth that there is neither colour nor ground of reason for any man to think that the talents signifie any thing but natural abilities I shall in the next place produce severall particulars which to my understanding carry some colour of reason by them I intend to prove that by the talents are not meant natural abilities 1 To understand the talents of natural abilities takes away all pertinency and aptness either to the persons spoken to or the occasion of speaking from the words of Christ which yet we are upon very necessary principles to grant to them the persons to whom these words were spoken were Jews who had the letter of the Gospel preached to them and the occasion of speaking these words was immediately upon the preaching that parable of the sower the seed being the Word it fell on all grounds good and bad the stony thorny highway ground but these mysteries our Saviour spake in Parables the reason being asked he returns this answer in both places To him that hath shall be given but from him that hath not shall be taken away that which he hath Now let Mr. Goodwin shew the pertinency of this answer in his sense either to the persons or occasion for taking talents for natural abilities then this is the sense of the place Because the unbelieving Jews have not that is use not the light and abilities of nature well therefore they had not the clear understanding of the mysteries of heaven given to them but our Saviour gives the reason in the Parable because the Gospel in its glorious discoveries fell upon their hearts as upon stony high-way thorny ground therefore he spake to them in Parables and therefore adviseth them to take heed how they heard viz. the letter of the Gospel For to him that hath shall be given c. now to interpret the talents by the light of nature is very much irrelative to the occasion of Christs words which was their not using of the Gospel-light in the letter of it and what an incoherency doth it introduce into Christs words Luke 8.18 Take heed how ye hear For to him that hath shall be given c for then the sense must run thus Take heed how ye hear the Gospel for from them that use not the light of nature well shall be taken away the light of nature even that which they have the very words of taking heed how they hear seem to carry it hither that the talents did signifie the preaching of the Gospel 2. This very sense destroys his standing course of providence for clear it is that as Christ applyeth this proverbiall sentence the Jews did not use their talents well Now if by talents be to be understood naturall abilities then the unbelieving Jews did not use their naturall abilities well and yet they had the letter of the Gospel and God did not fail to reveal his Son Christ to them else how could they be unbelieving and if he revealed his Son to such as did not use their natural abilities regularly where is Mr. Goodwins standing Course of providence of revealing or hiding his Son Christ according to mens exercising or not exercising their naturall abilities regularly 3 Their talents that were given were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own goods that is the proper goods of their Master which he had in dispose to distribute to his servants and that as Mediator but where shall we finde that he received naturall abilities to bestow upon his Church or that he is said to give such as mediatour True he is that light that enlightens every man to wave all other commodious interpretations that are given how will Master Goodwin prove that those are spoken of Christ as Mediatour but rather as Creatour John 1.9 10. the text saith not he is the true light but he was the true light yea also he was in the world and the world was made by him He was that enlightening light when he was in the world creating the world and so endewing them with the light of reason and this way hath much countenance from Interpreters When Christ ascended on high Ephes 4.9 10 11 12. he distributed those gifts that he had received but what were they shall we so far mistake as to judge them natural abilities the text will explode such a sense because they are not pertinent for the perfecting of the Saints the work of the Ministery the edifying of the body of Christ the Apostle saith Ephes 1.3 John 1.16 That in him we are blest with all spiritual blessings and that of him we receive grace for grace but where shall we finde that his Church receiveth from him the abilities of nature and that from him as Mediatour Now he must prove this before it can be clear that these talents signifie naturall abilities 4 Those talents that were given were in a various degree to diverse men some five some two some one talent but how can Mr. Goodwin make his to agree with the light of nature if he consider his own words Pag. 10. Pag. 10. That all men by the light of nature may make out the conclusions of the Gospel and that an attonement is made for sin if all men can do thus much and no man any more where is this variety that the Parable speaketh of 5 These talents
THE PAGAN PREACHER SILENCED OR An Answer to a Treatise of Mr. John Goodwin ENTITULED The PAGANS DEBT DOWRY Wherein is discovered the weaknesse of his Arguments and that it doth not yet appear by Scripture Reason or the Testimony of the best of his own side that the Heathen who never heard of the letter of the Gospel are either obliged to or enabled for the believing in Christ and that they are either engaged to matrimonial Debt or admitted to a matrimonial Dowry Wherein also is Historically discovered and Polemically discussed the Doctrin of Universal Grace with the Original growth and fall thereof as it hath been held forth by the most rigid Patrons of it By OBADIAH HOWE A. M. and Pastor of Horne-Castle in Lincolnshire With a verdict on the Case depending between Mr. Goodwin and Mr. Howe by the learned GEORGE KENDAL DD. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ducit Evangelio scil ipsis prophanis tunc demum patefacto Judaeis exhibito quo respicit particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absque Christi verbo benignitas Dei potest perducere homines ad peccati sensum non ad veram rescipiscentiam Beza in Rom. 2.4 Quomodo fieri possit ut rescipiscerent si virtutes ut virtutes tantum considerentur virtutes quà tales rescipiscentiam non suadent necesse est aliquid quo rescipiscentia mandetur aut suadeatur saltem nam sine verbo ne fictam tantum rescipiscentiam efficere possunt virtutes Acta Synod Art 4. p. 725. Quantum ad Ethnicos ad quos Christi nomen non pervenit illos tali gratiâ absolutè ad salutem aut fidem sufficiente praeditos non esse saepe supra diximus Corvin in Mol. cap. 37. Sect. 11. But now is made appear through the appearing of Jesus Christ who hath brought Immortality and life to light through the Gospel 2 Tim. 1.10 If I had not come and spoken to them they had had no sin John 15.22 London Printed by Th. Maxey for John Rothwell at the Fountain and Bear in Cheap-side 1655. Intelligent Reader DEdications and Epistles plead prescription to commit a Treatise to the wide world without these phylacteries would be to thrust it forth seemingly naked and so be a Soloecisme both to the present and the practices of Antiquity because many expect I shall say something but because it is the result but of second thoughts I shall say but little For me to tell thee much of the persons engaged herein would be an unseemly Digression and to tell thee of the matter of the ensuing Treatise here would be a too unseasonable anticipatiō only of the occasion thereof a word or two The Moralists tel us that Virtutes sunt connexae virtues are linked in an irrefragable chain and so are divine Truths connected and tied together by such rational sequitur's that they all point at a concentricity in that unity of faith spoken of by the Apostle And as Vertues and Truths are linked so are vices and errors saving only with this difference Truths are so coupled as the Hangings and Curtains of the Tabernacle by the top and the sides thereof with rings of gold to the ornament and beauty of the House of God but Errours are like Samsons foxes tied together onely by the tails purposely to set on fire the glorious harvest of divine Truths It is wel known that those flames that did utterly consume the peace of the Belgick Churches have miserably of late broken out amongst us and as it was then that Arminius though he penn'd a small Tract De componendo Religionis dissidio yet he himself was no smal Incendiary even so it is now I need not tell thee that the fewel of that fire was the hot agitation of those five Points which when the Remonstrants came to declare themselves upon at the Synod of Dort they did not load their Remonstrance with such a voluminous Title as to rehearse all and the singular Articles but this De Predestinatione cum suis annexis granting us gratis That No absolute Election Universal Redemption Universal Grace Resistibility of Grace Apostacie from Grace were so mutually interwoven that they must either stand or fall together Some indeed there have been of late of such clouded Intellectuals that they have driven on furiously in some but have imagined they might relinquish other of the five Points such I leave as not worthy an examen being men incapable of carrying their own interst not knowing where it lyeth But Mr. Goodwin with whom I have now engaged is something in this more discreet for when he comes forth like Saul higher by the head then the rest of his brethren in that great Body Redemption Redeemed hee orders this little Tract to follow him as his Armour-bearer wherein he doth or would at least prove an Universal sufficient Grace without which he can never prove an Universall Redemption In which although for the substance of his work he doth but follow the steps of his Ancestours yet for the manner of it hee appears like Goliah that sets forth in his might to defie the whole Host of Israel None I am confident amongst the Philistines hath been found to engage so far and so singly as he hath done His pen is his spear and his voluble expressions and daring boldnesse and polished phrasiologies have made it swell into the magnitude of a Weavers beam yet I am confident some little stones out of the bag of Scripture and Reason will smite him down This I have by the divine help in my ensuing Discourse attempted for me to say any thing of it here would be not so much to satisfie thee as to prepossesse thee I have an adversary that will lose no ground by cowardize his works are all along full fraught with such assertions which have neither the stabiliment of Scripture evidence of Reason patronage of Authority nor any seconds of the best of his own side so we may presume of this advantage that he will be left in the combat to mannage his own quarrell Of those Heterodox and impious passages of his in all his Works Catalogues are extant by better hands then mine yet in this small Tract of his The Pagan Debt and Dowry there are some few that will increase the store 1. That the patience of God leads men to faith in Jesus Christ whether he be known or not known to them p. 9. 2. That by the light of Nature God is known or knowable c. that men may by it come to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effect and substance of the Gospel p. 9 10. 3. That the Apostle Rom. 10. sheweth that by that hearing whereby faith is wrought or which is able to produce it is meant the hearing of the words sound of the heavens the day and the night p. 10. 4. That the words of the heavens the day and the night which they speak in the ears of all Nations are the words of eternal life as well as those which
immediate sufficiency and pleads for a mediate sufficiencie in pag. 15. to this effect Not that they can by the light of nature discover a Christ pag. 1◠but they may by nature do those things and so please God that he wil not faile to reveale his son Christ and this he proves from the parable of the Talents wherein it is expedient for him to resolve what those Talents are which are given upon the improvement of which Christ is revealed but when he is resolved himselfe he wil resolve u◠For in pag. 20. he saith thus The Talents cannot signifie any thing but natural gifts and abilities Yet in pag. 21. he saith These Talents or abilities given to men to improve are more commonly then properly called natural Againe doth he not seat his controversie not in any sufficiency either immediate or mediate as he pretendeth but pag. 23. in a remote capacity which is far different from the former two and in this sense that they are capable of it viz. the Gospel as any Nation is capable of the Commodities that are exportable out of another Nation by equitable adresses to it Yea sometimes thus that the Gospel is preacht to all the world just the assertion of his brethren and in him we may see their fluctuations In pag. 23 24 25 26. he earnestly contends that the Gospel is actually preacht to the world But in pag. 34. he contendeth not for an Actual but a Virtual and constructive preaching in this sense The Gospel is preached in some eminent places of the world and it s interpreted and constructively preached all the world over For upon Rom. 10.18 he saith How can this assertion stand but in the strength of this supposition that the Apostles publishing of it in the places where they had opportunity to come was virtually and constructively a preaching through the world But lest this should fail he is content with a potential preaching at last that it may be preached And this he doth pag. 23. in this sense It is preacht in some place of the world and the rest of the world may addresse themselves to that place and so come to hear of it As the Queene of Sheba came from the South to heare the wisdome of Solomon And are not these fit men to be encountred with reason whose reason is not yet so much resolved as to give a setled ground of dispute It is the desire of my heart and my taske to grapple with the first borne of Mr. Goodwins strength But I have this disadvantage that Reuben like it is as unstable as water I have not hitherto annexed any answer to Mr. Goodwins or the remonstrants because my task hath been historicall not disputative to show the rise and progresse of this doctrine of universal saving grace and hitherto it appears to have had its rise out of a mist not the cleare Sun-light a mist of uncertainties and conjectures not out of the Sun-light of a setled and well grounded truth And as to Mr. Goodwin I say Quorsum hae erroris latebra what means these starting holes which truth never seeketh which are demonstrative not of a desire to vindicate the truth but an unwillingnesse to relinquish an errour these are but the doubles and the retropasses of the subtle fox to foile the sent meerely to retard the pursuer And as their labouring to prove an universal grace is demonstrative of the validity of the proposition so their dark and unresolved progresse in proving of it gives much credit and strength to the assumption of our argument and lets me see that their invented method for such an universal grace is not able to abide the light or to give satisfaction to any rational scrutiny And I am now come to examine Mr. Goodwins assertion and probation thereof all along his whole treatise That which he asserteth is that every heathen man to whom the letter of the Gospel never came is yet bound to believe in Christ and that upon this ground because they have sufficient meanes by the creatures and light of nature to discover Christ and the summe of the Gospel as he saith almost as often as he hath pages an attempt that none of his predecessors durst ever so roundly and professedly make In the Examen of which I must propound a few things by way of stating right understāding of the question in difference betwixt us First when he saith those that never hear of the letter of the Gospel are yet bound to beleive in Jesus Christ I suppose by the letter of the Gospel he understandeth the commands as well as the promises of the Gospel the one is Gospel as well as the other Hence wee find in the Scripture obedience to the Gospel as well as faith of the Gospel 2 Thes 1.8 and indeed the commands of the Gospel are good newes as well as any other part thereof they being evidences to us that God will again take us into his service and give us further work to doe when wee deserve to be banished from his face for ever Then the question will arise to this whether those that never heard the letter of the Gospel viz. neither the commands nor promises nor any other part of that which wee cal the Gospel are yet bound to believe in Christ Secondly he must not think that we confine the discovery of Christ and salvation by him to the oral preaching of men or that the question betwixt us turneth upon this hinge I leave to the Almighty his liberty to use what meanes he pleaseth to discover his holy will to men I will thus far comply with Mr. Goodwin that whether men come to know God in Christ by reading any part of the written word or by hearing of it preached or by immediate revelation of the spirit of God or by an angel as to the shepherds or by a voyce from heaven as to Paul these wayes may all lay an obligation upon us to believe but then in all these they enjoy the letter of the Gospel The matter betwixt us in controversie is whether those heathen who have onely the light of nature and the creature and the works of common providence to direct them have such discoveries of Christ as that they become bound to believe in him This is the purport of Mr. Goodwins whole treatise as I shal cleare in some few instances Pag. 10. In one place he saith thus The Scripture intimateth that all men by the light of nature by such a rational discourse can draw out this Evangelical conclusion that an attonement is made And in another place thus That hearing by which faith comes or which is sufficient to produce it is the hearing of the found and those words which the heavens Ibid. and the day and night speake And the constant course of providence speaks in the ears of all nations the words of eternal life as well as those words of Christ himselfe when he was upon earth And in
a word or two in this particular because it will be useful to us in the point of faith in Jesus under the old Testament Now I say they had the name of Christ in the due latitude and acceptation of the word Name Mr. Goodwin I hope seeth a wide difference betwixt preaching the name Christ and preaching Christ by name as it is in one thing to preach or speak the name God and another thing to preach God by name for hee hath many names 2. I premise this also the question betwixt us will not be whether they were well acquainted with the discoveries of Christ by his names probably they might not and yet it be true that he was preached by name As it was true that God was preached to the Jews by name when he bad Moses say I am hath sent thee although they did not so well know him by that name which being premised I thus proceed As that is a mans name wherby he is knowne and distinguished nomen quasi noscimen or notamen so is Gods name not only the words God Lord but the tearms Almighty Jehovah I am are Gods names So of Christ we must not confine the name of Christ to the words Christ or Jesus but Counsellour Everlasting Father Prince of Peace Wonderful Isai 9.6 7 Zech. 6.12 Isai 11.1 Branch And all these the Scripture expressely saith are the names of Christ as we may see in Isai 9.6 7. Zech. 6.12 His name is Wonderful Counsellour c. Which last name Branch the prophet Isaiah expresseth by the rod coming forth out of the root of Ishai Isai 11.1 Now in that his name is the Branch wee may conclude by the rule of proportion that whatever expresseth his original is his name So in that Counsellour is his name we may conclude any thing that expresseth any of his perfections is his name in that Christ and Jesus are his names wee may conclude that such expression as denote any of his offices of mediation are his names also so that by this we may clearly prove that the antient Jews had his name preached upon all occasions as Gen. 3.17 Gen. 3.17 The seed of the woman c. Why may not this passe for the name of Christ as well as the branch out of the root of Ishai seeing it is retained in Gods promise to Abraham and Sarah in thy seed shall all nations be blessed Gal. 3.16 Deut. 18.15 And the Apostle retaineth this name and applyeth it to Christ Gal. 3.16 to thy seed which is Christ So Deut. 18.15 prophetically Christ is there called by the name of the prophet and that prophet Rev. 5.5 Gen. 49.8 9 And why is not this Christs name as well as Counsellour we read in Rev. 5.5 Christ is called the Lyon of the tribe of Judah And was not this name discovered unto the ancient Jews Gen. 49.8 9. prophetically Gen. 49.10 Christ to come out of Judah is set out to them thus Judah is a Lyons whelp And in Gen. 49.10 We find that the Scepter shall not depart from Judah untill Shiloh come Let Mr. Goodwin tell me whose name is that doe not interpreters say it is Christs Whether we deduce the word from Shalah paciferum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be peaceble or peace maker it is his name as well as that of Isai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince of peace or as others would have it from the word Shil which signifies a son and the suffix vau and so to signifie his son it may passe for the name of Christ and is so Heb. 1.4 5. Heb. 1.4 5 He hath obtained a more excellent name and this name is but this thou art my Son only Yet further Rev. 22.16 Christ is there called the bright morning star Rev. 22 16 Numb 24.27 and was not this preach't to the Jews by Balaam prophetically Num. 24 27. And if these serve not I further say that not onely Christ by name but the very name Christ was preached to them of old by David Psal 2. 2. They assemble themselves against the Lord vegnal meshicho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read properly against his Christ Now Mr. Goodwin affirmes and proves too pag 44. that this Psalme is spoken of Christ and he must confesse that here his name is preached For Mashach in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence comes Messias signifies to annoint as well as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek whence comes Christ and these two words are both the same John 1.41 This is Messias which is by interpretation Christ John 1.41 Matth. 1.23 Isai 7.14 and the time when the holy Psalmist preacht this name was but four hundred yeares after Moses againe is not Christ called Emmanuel Matth. 1. And is he not so called by name Isai 7.14 And this above a thousand years before Christ was born all this Mr. Goodwin had either not the divinity to know or not the candor and ingenuity to acknowledge although it be so cleare from the words of the gospel that those ancient words did directly and clearly lead to Christ As Peter applyes the name of the Prophet to him out of Deut. 18.15 in Acts 3.22 and Philip to Nathanael thus spake We have found him of whom Moses and the Prophets do write John 1.45 Even Jesus of Nazareth And Christ himselfe had ye beleived Moses ye would have believed me for he wrote of me But had Mr. Goodwin carryed it at this turne so as to prove that the ancient Jewes had neither the letter of the gospel nor the name of Christ preached and yet could produce such a peremptory evidence upon record against us from Heb. 2.4 that the gospel was preached to them what a plausible way had he found out to make good that in the propriety of language those heathen might have the Gospel preached some way or other although they neither had Christ by name nor yet the letter of the gospel preached to them But he miserably faileth in all yet let the evidence of the parallel prove how it will he at a venture concludeth that As the rock is said in type and representation to have been Christ in like manner yea and with much more pregnancy and neerenesse of signification is the goodness and patience and bounty of God vouchsafed to the heathen to be termed Christ But why should Mr. Goodwin or any man usurp that licentious way of glossing upon the oracles of God that when the Scripture expressely saith the rock was Christ but no where saith that the bounty and patience of God is Christ yet we shall say that the patience of God is to be called Christ in more pregnant neerenesse of signification then the Rock Doe we not in these methods of ours irreverently chastise the holy spirit of God in that he doth not call that Christ which indeed is so in a greater neernesse of signification then that which
whom they have not heard how shall they heare without a preacher And that all these interogatories are understood of the oral preaching of the gospel if Mr. Goodwin did not acknowledge it pag. 31 32. I should easily prove it Some I confesse may be so perverse but none so blind as to think that those words preaching hearing word gospel believing so often repeated in this chapter are not understood and relate to the oral preaching of the Gospel and in the letter of it And thus till he produce further proofe on all hands we shall conclude his interpretation a meer forgery against a clear text and so adjudged against him by the current of interpreters the judgement of the best of his owne side his own expresses and the cleare genius of the whole chapter 2. Having examined his interpretation I proceed to the confirmation and illustration of his interpretation He would establish it by affirming that the voice of the heavens and the night and the day and the words which they speak are the words of eternal life as well as those which Christ himselfe spake when he was upon earth which I charged with impious blasphemy and proceed thus to make it good If to affirme any thing from Christ that derogateth either from the dignity of his person or office be truely to be termed blasphemy then they may be termed so for herein he doth both advance the creatures into the Chaire of Christ and reduce Christ into the ranke of the creatures Christ hath received an universal charter and patent to bee the publisher of the Gospel and that out of his mouth should proceed the words of eternal life according to that text Luke 4.18 the spirit of the Lord is upon me to preach c. We find a dicotomy in Heb. 2 2. of Gods speaking by the prophets and speaking by his Son but of his speaking the things of the gospel by the heavens no where Had such a pregnant suggester stood at Peters elbow when he asked this question Whither shall we goe Lord thou hast the words of eternal life Ioh. 6.68 he would have told him that he was not a well tutoured scholler in the schoole of Christ And as the wiseman sends the sluggard to the ant so he would have sent Peter to the heavens the Moon and the Sun and Stars to hear them preach the words of eternal life What futilousnesse and vanity doth this assertion of his introduce into the words of the Apostle 2 Tim. 1.10 But is made appear by the appearing of Jesus Christ who hath brought immortality and life to light through the gospel And this gospel is that which Paul was appointed to preach in the next verse what need the Apostle wrap up all in expressions at such a distance as to say Now it is manifest and that by the coming of Christ and that Hee hath brought immortality and life to light And that in that Gospel which Paul was sent to preach if that life and immortality and the saving grace of God be clearely discovered by the creatures Nay I intreat Mr. Goodwin to consider whether he doth not by this introduce a needlesnesse and uselesnesse of Christ coming to discover the mysteries of the gospel to the Gentiles or of any oral preaching thereof either to Jew or Gentile if that in the heavens and the creatures there be so much seen of the Gospel as to make men wise unto salvation And so good old Simeon must stand charged rather with dotage then devotion in waiting for Christ to be the light of the Gentiles How doth he in this utterly make voyd the dignity and preheminence of the Scriptures which are said to make men wise to salvation 2 Tim. 3.15 and to be the words of eternal life Ioh. 5.39 If that both these may be as truly recorded of the book of the creatures as of the book of the Scriptures Lastly let Mr. Goodwin upon better thoughts consider whether the creatures and the motions of the heavens be truly and properly said to carry in them the words of eternal life at all 1. We find the Scriptures the words which Christ and his Apostles orally preached to the world to be called the word of Life Phil. 2.16 so Ioh. 6.63 the words which I speak unto you are life And the words of eternal life in many texts But I intreat Mr Goodwin to produce one text that either expressely or by intimation calls the sound of the heavens so Me thinks his reason should bespeak it too great presumption for any man to make the words of Christ to bee no more the words of eternal life then the sound of the heavens which never in Scripture are honoured with that dignifying title 2. The words of eternal life must discover not only God but Christ without the knowledg of both no salvation Iohn 17.3 This is life eternal to know God and Jesus Christ whom thou hast sent But how long long will it be ere he prove that the creatures can give the knowledge of Christ I expect that Mr. Goodwin give me some pertinent Scriptures to prove it Psal 19.1 2 3 4. Rom. 1.20 Act. 17.27 go no further then the glorie of God the invisible things of God and that they might seek after God but that the creatures of themselves discover a Christ the Scriptures say no where 3. The words of eternal life are the charter and magna charta of the Church Hence he knowes it is a rule extra ecclesiam nulla salus and also that of the Apostle Act. 2.47 The Lord added to the Church such as should be saved To be brought into the Church was to be brought in seriem salvandorum and both by the word of eternal life Then if the heavens declare the words of eternal life either that distinction betwixt the church of Christ and them that are without falls to the ground or else the word of eternal life is given as the ordinary means to bring men to faith in Jesus Christ to others besides the Church of God And then what transcendent love is there in Christ towards the Church in washing of it with water by the word Eph 5.25 26 4. The words of eternal life must convert the soule open the eyes make wise the simple otherwise they are not to bee called the words of eternal life But if Mr. Goodwin say that the creatures and voice of the heavens doe convert the soule c. then let him consider whether hee doth not overthrow that plaine distinction of the Psalmist Ps 19.4 6 7 8. where he saith the heavens declare the glory of God and the law converteth the soule He speaketh not of converting the soule til he passeth by the heavens and speaketh of the law of God 5. The word of eternal life is the ordinary meanes which God hath appointed to bring men to life But if Mr. Goodwin say that the heavens and the creatures are the ordinary way to bring men to salvation then he
God by those fruitful seasons did not leave himselfe without witnesse of his good affection in Jesus Christ to the world His reason is because such things as showres and fruitful seasons are fit and proper onely to testifie Christ and mercy in him His second reason by which he would prove that the raine and fruitful seasons Act. 14.16 preach Christ and the gospel and the good will of God to men in Christ Jesus is this as followeth The Apostle being to preach the gospel unto the Gentiles preached no other doctrine to them at Lystra but this we cannot think that hee preached only metaphysical and philosophical sermons concerning the essence and properties of God but that which was evangelical and savouring of the gospel Now the holy Ghost reporteth nothing evangelical if this be not But this reason discovers as much of Mr. Goodwin as any that went before For 1. Take notice how he doth secretly asperse the Theological and divine Sermons of the Apostle concerning the essence and properties and providence of God with the detracting titles of metaphysical and philosophical Sermons Will not Mr. Goodwins knowledge serve him to discerne a difference betwixt Theology and Philosophy God being supra omnes Ens and extra omne praedicamentum above all Entities and without all praedicaments The discourses of his nature essence and properties are very weakly and absurdly called metaphysical which considers ens quatenus ens for its object Metaphisicks consider God no otherwise then it considers all other beings as unum bonum verum that is as having onely an entitive unity goodnesse and truth but to consider God as a Creatour and Preserver as the fountaine of all good these are above metaphysical notions and Sermons Hence it is a rule Metaphysica parit scientiam tantum sed Theologia fidem that is Metaphysicks beget a knowledge onely but Theology or Divinity begetteth faith I would advise Mr. Goodwin to retract these notions lest his Church who are much led by an implicite faith should think that the divine discoveries of Gods nature and properties and providence comes under the notion of vaine philosophy 2. Suppose they were metaphysical Sermons truly so called yet in the next place Mr. Goodwin supposeth that the Apostle must not preach such he being to preach the Gospel at Lystra as if the preaching of the gospel and the precahing of the nature essence and proprieties of God were not consistent But upon what colour of reason I pray you may not such discoveries dispose and prepare them to receive the most intimate conclusions of the gospel Nay are not such discoveries necessary to this believing in Christ and are not such preparations and dispositions to receive the gospel the foundation of this doctrine of universal grace which the Remonstrants so much contend for True indeed had the Apostle come to preach the gospel to the Jewes who were well instructed in the knowledge of the true God there had been no such necessity but coming to the Gentiles who were generally lead away to dumb idols as the Apostle testifieth and did not know the true God it is now requisite that he begin here to make them to know him For the saving knowledge of Jesus Christ doth suppose a prevening knowledge of the true God as in Jo. 17.3 John 17.3 it is life eternal to know thee the only true God and Jesus Christ whom thou hast sent And in that text so much used in vaine by Mr. Goodwin Heb. 11.6 Heb. 11.6 he that cometh to God must first believe that God is But let Mr. Goodwin consider whether those discourses which treat of the nature essence and properties of God be not pertinent notions to make men believe that God is and that is no more then we must conclude if our understandings doe but goe hand in hand with the Scriptures for to believe in Christ is no more then to believe that God is reconciled to us in Christ Gods justice satisfied in Christ and that God will blesse us with all spiritual blessings in Christ which naturally importeth that there is a God who is reconciled whose justice is satisfied who was offended and who is a rewarder of them that seek him Hence Divines will tell him that Christ is but objectum mediatum et secundarium fidei Ames med Theol. pag. 7. the mediate and secundary object of saving faith and God himselfe the primary object of faith as the Apostle telleth us 1 Pet. 1.21 we believe by him in God that raysed him from the dead 2 Cor. 3.4 This trust have wee in God through Christ so that it appeares to me in vaine to preach Christ by whom attonement is made before we teach the true God who is offended and therefore stand in need of having an attonement made and also that these sermons of the nature properties and essence of God are necessary to the discoverie of Christ and may reductively and dispositive be called the preaching of the gospel Why then should Mr. Goodwin thus weakly argue that the Apostle did not preach the properties and essence of God because his task was to preach the gospel The Argument would avail è contra 3. Suppose I grant him these yet he will be found too light in the ballance for he saith that this must needs be gospel because if this be not gospel he is not found to preach the gospel at all at Lystra the holy Ghost doth not discover to us any other gospel preach't at Lystra I know not how to blemish his understanding so much as to say he cannot discover so much in the text as may confute him neither would I be censorious as to judge him too too willing to deceive both himselfe and his reader but I leave it to the world to judge He cannot but know there were many intervening degrees betwixt these words of the Apostle and the gospel which he preached at Lystra These words in controversie were spoken upon the occasion of the peoples idolatry this idolatry was upon the occasion of Apostles healing the criple and this miracle was occasioned by the Apostles seeing that the criple had faith to be healed and that faith was wrought by the gospel which the Apostle preached as the text expressely saith verse 7. by which he converted some to the faith although others were yet given to idolatry Now put the case that the words in question be not the gospel yet may we presume to say that they preached the gospel at Lystra because the holy Ghost saith that they did preach the gospel there and therefore that which he produceth as a reason seemes to be of the same validity with all the rest which is this the Apostles preached no other gospel because it is not recorded And may we not say by the same rule in ver 20.21 that Paul preached no gospel at Derbe because what Paul preached there is not recorded and would not this reasoning help us to give the holy Ghost
he calleth on all men to repent and believe in Christ without exception Bâ—t had he either discovered or considered what call they mean I perswade my selfe he would have waved their testimony He would make us believe that they affirm that God calls all to repentance by such a call as is without the letter of the gospel otherwise what is their testimony to his cause But in so doing he is guilty of manifest subornation for as for Calvin he witnesseth no such thing and that I cleare thus 1. He is so far from testifying to Mr Goodwins assertion that he saith that no man is sufficiently enabled to the knowledge of the Creatour without the familiar ducture of the Scriptures it is the adequate subject of the sixt chapter of the first book of his Institutions and if he say that man cannot come to the saving knowledge of his creator without the help of the written word we cannot rationally conceive that he whom Mr Goodwin calleth one of the best of the Protestant Divines should also say that a heathen man can come to the knowledge of his redeemer without the help of the written word or if he doe his testimony doth not agree with it selfe and so I shall lay it aside as not to bee taken in so weighty a cause 2. A second reason is this because I find him sometimes treating of that call whereby he saith God calls all without exception but in a sense far different from Mr. Goodwins dreames for in his discourse upon that text Many called but few chosen he saith thuâ— Nothing is ambiguous if we hold that there is a double kind of calling Nihil erit ambiguum si teneamus duplicem esse vocationis speciem un versalis una quâ â—mnes pariter ad se invitat deus perexternam verbi praedicationem et am quibus eam in mortis odo em proponit Caâ—v institut lib. 3o. c. 24. § 8 there is an universal call by which he calleth all alike to him in the external preaching of his word even them to whom it becomes the savour of death and the matter of more severe condemnation Now this is clearely Calvins meaning in his general cal so much relyed upon by Mr. Goodwin viz. by the express preaching of the gospel orally nâ—t at all any such universal cal by the creatures without the letter of the Gospel and until he can produce one place in all the workes of Calvin wherein he mentioneth any other call to Jesus Christ then by the letter of the gospel he must with me lye under the censure of a wilâ—ull and shamelesse pervertour of mens words for his owne purpose and if he thus meane by his general call then what strength this testimony contributeth to Mr. Goodwins cause let any judg who holds that all have a sufficiency for faith in Christ without the letter of the gospel And at the same rate runneth the testimony of Musculus As for the suffrage of the British divines at the Synod of Dort I cannot conceive that any who had his vote in the suffrage of that Synod about the five controverted points can produce any pertinent testimony for him my reason is because I find them thus speaking point blank against him Cap. 4o. of conversion Sect. 4. In man there are some remainders of the light of nature whereby he retaineth some principles of God c. But so far is he from being enabled by this inbred light to come to the saving knowledge of God and to turne himselfe unto him that he doth not make use of it in natural things And againe in that chapter of conversion one of the errors concerning that article which they rejâ—ct is as followeth that man can so use the common grace the light of nature that by it he may receive evangelical grace and that God hath for his part shewne himselfe ready to reveale Christ to all men seeing he doth sufficiently afford to every man necessary meanes for the making of Christ knowne and for faith and repentance Now if they reject that as an errour which is the adequate subject of Mr. Goodwins assertion certainely these are no probable or likely men to add any strength to his cause and I expect in his next that he produce the words and place where any of these men speake of a faith grounded onely upon the sound of the heavens or that the heathen are enabled by the light of nature to believe in Christ or else to judge himselfe whether it be not an unchristian course to force such a sense of mens writings contrary to the stresse and current of their judgement that so he may have the more plausible way for his causeless calumny of inconsistencies and contradictions and when he hath so barbarously broken their heads so childishly to give them a plaister by anking them in the number of the best Protestant Divines because he thinks they speake of his side Thus have I examined all his proofes both divine and humane and I cannot but adjudg them far short of proving his tenent and therfore I advise him either to send out new or to take a review of these in a second and better examination for they are all impertinent to the question first propounded some of them necessarily inferring the letter of the gospel the rest not inferring at all either repentance or faith in Jesus Christ therefore no proper testimony for this doctrine that all men without exception are bound to believe in Christ though they never heard the letter of the gospel And thus I have indeavoured to satisfie his owne desires and have taken the weapons out of his hands pag. 6. by which he thus unhandsomely digladiates against the truth and I shall conclude I have done it until I see in his next how hee doth reassume them or else surrender up to me this his first hold to which I finde him something inclined because as suspecting the strength of that which he hath all this while spoken he retreateth to a second which hath no coherence at all with this which I shal examine In the 15. Page of his Treatise we find him thus speaking Suppose we grant for Arguments sake that the heathen to whom the gospel was never orally preached were not in an immediate capacity of believing it in those terms of believing lately expressed yet this proves not but that they may be in a remote capacity of believing such a capacity I meane which by a regular and conscientious exercise of those worthy abilities which God hath conferd upon them might by the ordinary blessing and by the standing course of providence of God in such cases have risen up to an immediate capacity in this kind so that a heathen man who never heard of Jesus Christ may yet by the effect of the law written in their heart quit himselfe to such a degree of well pleasing to God that he will not fayl to reveale his son Christ to him after some
guilty of to forge such a gloss against the cleer text at this turn when yet they are forced to relinquish it in another Secondly to consider the Answer of the Contra-Remonstrants to this argument thus Faith is taken two wayes either for faith present or for faith fore-seen the text runs upon faith present but the question upon faith foreseen therefore the text cannot agree with the question To this Answer although very pertinent and plausible yet the Remonstrants with an open mouth reply thus (a) Quis non videt quà m Contra-Remonstrant haerēt quia Apostoli pronunciatum est absolututum universale Sine fide nemo potest Deo placere Act. Synod ibi Who seeth not the Contra-Remonstrants to be at a stand here seeing the saying of the Apostle is universal and absolute without faith a man cannot please God but mutato nomine de Remonstrantibus narratur fabula or the Remonstrants may well bear with us it is better sometimes to be at a stand then alwayes in a precipice falling down-right upon the truth in wilful contradictions for if the Apostles words be universal and absolute Without faith no man can please God why then I pray must it now be confined and determined to such a pleasing viz. to glory Is it such an offence for us to distinguish of the word faith because the words of the Apostle are universal and absolute and may they take the licence to distinguish of the word please by what law I pray or what reason for according to their own sense placere Deo to please God is immanent in God but to give glory is external to God the question is not what followes our pleasing of God but what goeth before it not what he doth by our pleasing of him but what we do whereby he comes to be pleased with us and their gloss to this purpose is altogether heterogeneous and impertinent Pleasing to glory then it seemeth there is one degree of pleasing to give the Gospel another to give faith a third to give glory and so that which is in their doctrine immanent in God shall be capable of intension and remission where shall they finde proof for these notions I shall expect it I have said thus much in this business because if Mr. Goodwin having consulted with them shall reply these things I prevent him and ease my self in putting things as far as I may or if Mr. Goodwin please to interpose other replies I am readie to receive them Or if this place or phrase do not please Mr. Goodwin I shall give him another and so let him take both together thus If no man that is in the flesh can please God then not the Heathen by all their improvements onely by the light of nature But no man that is in the flesh can please God Rom. 8.6 7. Therefore the heathen cannot please God c. This argument is grounded on this All men till regenerated are in the flesh and so long as they remain onely with the light of nature they are unregenerated till these arguments be answered I shall conclude that no Heathen can by his improvements please God Thirdly in the next place I am to make good that suppose man could both improve his naturals well and thereby please God yet there is no such standing course of providence whereby God doth proceed to the revealing Christ and working faith and so give salvation which course Mr. Goodwin affirms I on the contrary say there is no such neither doth that text Habemi dabitur To him that hath shall be given import any such thing If M. Goodwin take a survey of the Scriptures he shall find that there is no standing course of providence in any of his dispensations whether natural or spiritual We shall find in Scripture most frequently that much is given to them that had the least in possession or in improvement or in disposition somtimes God is found of them that seek him hence that command is given and a promise is annexed Seek and ye shall find but there is no standing course for this For sometimes yea very often he is found of them that seek him not Rom. 10.20 the Apostle seemeth to apply that saying to the Gentiles but his dispensations of mercy to the full crop and harvest of Gentiles are more Catholike and generall then to the handfull of the Jewes any standing course of providence or this grounded upon this method would prostitute the unsearchable wisdome of God to every common capacity and fill up that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or depth that the Apostle affirms yet admires Rom. Rom. 11.33 11.33 And what is that depth he telleth us in the 30. verse that they who have not yet believed the Gentiles no nor yet were disposed to believe should yet receive the Gospel It is remarkable how the Gentiles all along are branded with the black mark of all unrighteousness and a reprobate sense the Gentiles are made the standard and measure of all laciviousnesse excesse revellings and all kindes of Idolatry to commit these is to worke the will of the Gentiles 1 Pet. 4.4 5. 1. Pet. 4.4 5. what dispositions or improvements are there found in these now when we shall consider that God taketh away the Gospel from the Jew and gives it to these Gentiles true it is there is some cause why he might take it away from the Jew but what was there that he should give it to the Gentiles was it To him that hath shall be given what had the Gentiles or did they to fetch this discoverie of the Gospel from the Almighty Where as this standing course of providence seeing here is nothing but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that admirable depth of goodnesse and wisdome Nay let me go a litle further when God chose Israel to be his people and to discover his Word and will to them what standing course of providence was there seen in that what improvement was there if any let Mr. Goodwin reconcile them to Deut. 7.7 8. There was Deut. 7.7 8. saith the Apostle 1 Cor. 5.1 Such Fornication amongst the Corinthians as was not named among the Gentiles the Corinthians who had the Gospel abused the light of nature so far as to commit and allow of that sin the Gentiles that had not the Gospel used the light of nature so well or at least lesse evilly as Arminius that that sin was not so much as named amongst them But God gave the Gospel to the Corinthians denied it to the other where is this standing course of providence in all this Again Ahab humbled himself Herod heard John gladly Agrippa was half perswaded to become a Christian Judas repented and Tyre and Sidon had so quitted themselves that God testified this of them that if they had enjoyed the means that Corazin had they would have repented and that long ago without any such delay All these are accompted by the Remonstrants to be as preparations to
Piscator in loc The Lord is Jesus Christ the servants are Christians chiefly those that bear office in the Church the talents are spiritual graces but especially those offices in the Church Neither doth he lead the way in this but follows the steps of many Interpreters Jerome by the talents understandeth the preaching of the Gospel and he interpreteth the text thus (c) Pater-familias est Christus post resurrectionem ascendens vocatis doctrinam Evangelicam tradidit Jerom. in loc The Master of the Family is Christ who after his Resurrection ascending to heaven his servants being called communicateth to them the Gospel And this way run Erasmus in his Paraphrase and Tossanus in his Commentary so that any may plainly see that Interpreters are not unanimous in any interpretation Some think these talents to signifie Election others the regenerating grace of God a third sort the offices in the Church a fourth the preaching of the Gospel but none of them saith any thing for natural abilities and yet Mr. Goodwin would perswade the world that Interpreters are unanimous for natural gifts and abilities But he produceth a testimony or two which because I will not be guilty of strengthning the authority of his cause by my silence I shall examine them and see how cleerly they make for him he brings a four-fold testimony one from Chamter a second from Calvin a third from Musculus a fourth from Ambrose First Chamier he quoteth saying thus (d) Talenta cuique distributa non possunt significare vitaÌ„ aeternam quia dantur servisomnibus frugi nequam sed necesse est referri ad gratias temporales quas Deus communâ—cat non tantùm piis electis sed impiis reprobis chamier in loc The talents cannot signifie eternal life because they were given to all the servants both good and bad but they are referred to temporary graces which God giveth to good and elect as also to the bad and the reprobate And doth not Mr. Goodwin well to begin with this cleer testimony But whether for us or for him there is the Question what one syllable is there extant in all this testimony that giveth the least hint that by talents are meant natural gifts it is not that part of it wherein he saith by talents cannot be meant eternal life for there are intervening graces betwixt natural abilities and eternal life hence Mr. Goodwin saith that natural abilities are not immediatly saving so that it may not be eternal life and yet not natural gifts nor yet is it that expression wherein he saith that these talents are given to all the servants for the supernatural graces of God are given to reprobate as well as the elect as before I shewed Now besides this he saith (a) Dominus indies locupletat novis suae gratiae dotibus servos suosaccumulat quia opus quod in illis coepit gratum habet in illis invenire quod majori gratiâ prosequatur atque huc pertinet sententia illa Habenti dabitur fateor expectandum esse fidelibus quò meliùs usi fuerint superioribus gratiis ut novis majoribus augcantur Calvin Instit lib. 2. c. 3. §. 11. they are gratiae temporales temporary graces now in that he calls the talents graces he overthroweth Mr. Goodwin who will have them to be natural abilities and in that he calleth them temporary he helpeth him not for supernatural grace being afforded promiscuously ad tempus for a time only may be called temporary but such is given to the Reprobates so that this Quotation though it grace the margin yet it dishonoureth the text 2 The second Protestant Writer whom he suborneth for his Cause is Mr. Calvin but we do not hear Calvin speaking From Mr. Goodwin therefore I shall produce his words upon this very text he saith thus The Lord doth every day enrich with and accumulate upon his servants new gifts of his grace every day because he accepts the work which he hath begun in them and findes that in them which he will follow with more grace and hitherto doth that sentence belong Habenti dabitur To him that hath shall be given and I profess this That believers may hence expect that the more they use the grace that is given the more they shall be endewed with further grace And is not Calvin a probable testimony for Mr. Goodwin who in even express words calleth the talents graces not nature I would not have Mr. Goodwin to injure the living works of dead Interpreters 3 The third testimony is out of Musculus in this he would have us acted by an implicit faith for he doth not produce his words and because he doth not I will This Proverbe Habenti dabitur is used in in two places Matth. 13. and Matth. 25. To the first text he saith thus (b) Quod múdus facit malè hic fit benè meritò ii qui gratiam regni Dei oblatam suo vitio repudiant aâ—feretur ab ii dabitut aliis qui sunt magis cupidi ut fiant abundantiores Musenlus in Matth. 13. What the world doth badly is here done well and deservedly that those who by their own fault refuse the grace of the Kingdome of God it should be taken away from such and given to those that are more desirous of it that they be more abundant And upon Matth. 25. saith thus (c) Per talenta significari officia illa quae servi sui gerunt in Ecclesia Musculus in Matth. 25. By these talents are understood any of those offices which his servants do bear in the Church And can he think Musculus his testimony can stand him in any stead except he will say that natural abilities may be called the grace of the Kingdom of God 4 The sourh Writer whom he produceth for his Cause is Ambrose whose words indeed he produceth in the margin but in that Edition those works which pass under the name of Ambrose which I have by me I finde not the words which he inserteth but take it as it lyeth The dint of the testimony lyeth here in that he saith The servant that hid his talent in a napkin was he that hid (d) Rutionem quae nobis data ad imaginem similitudinem studio voluptatis obruit quasi foâ—tâ carnis abscondit That reason which is given to us according to the similitude and image be burieth it in the study of pleasure and hideth it in the pit of the flesh Now here is the difficulty what is meant by this Ratio data nobis ad imaginem similitudinem how will it be proved that by these words is understood this light of nature and natural abilities it is not corrupta ratio corrupt reason that rendreth us according to the image of God but our right and perfect reason in integrity or renewed in the state of regeneration Hence the Apostle saith Renewed in knowledge according to the image of him that
and indistinct discoveries either by written Word or vocal dispensation then this instance is very vainly produced to prove that the light of nature without other discovery can discover Christ in particularities or in general 2 His second Argument by which he proveth it is this and it is by the complication of three Propositions thus Jesus Christ is in such a faith wherby men are enabled to come to God with acceptance John â—4 6 Again by such a faith Pag. 39. whereby a man believeth that God is and that he is a rewarder of them that seek him he is enabled to come to God Heb. 11.6 and further the Heathen by the light of nature without the advantage of the Gospel may come to believe that God is and that he is a rewarder of them that seek him by which he proveth that a Heathen meerly by the law and light of nature may discover Christ so as that by him he may come to God with acceptance and a very plausible plea it were if it did not favour too much of the windings of the subtile serpent I shall consider them in order apart and then leave them to Mr. Goodwin to improve joyntly and together 1 His first Proposition is That Christ is in that faith whereby men are enabled to come to God with acceptance this I assert for a truth but all together contradictious and inconsistent with the words of the Remonstrants and Mr. Goodwin himself it is son thing remarkable to consider that when he would magnifie the light of nature by making it to run parallel with that which the Jews enjoyed he then reduced the object of faith to a low scantling and in the Page immediately foregoing affirmed that the Jewes believed to salvation and yet believed nothing but this that God had pleased himselfe with a way meanes of mercy and saving men that trust in him and live righteously Pag. 36. where is there the least intimation of Jesus Christ in all that and yet they believed to salvation Pag. 37 38. and therefore came to God with acceptance and again speaking of the faith of the Jews of old he saith That they did not believe on Christ except interpretatively and virtually but only expresly in God and yet none could deny but they believed to salvation but now needs must Christ be in such a faith without any such limitation and restriction as interpretatively or virtually and how is it averred and that both from reason and Scripture as the Remonstrants pretend that faith in Jesus Christ was never exacted nor performed by the Fathers under the Old Testament 2 His second Propositition is this That by such a faith whereby a man believeth that God is and that he is a rewarder of them that seek him a man is enabled to come to God Heb. 11.6 which proposition is false and by it he suborneth a text for his cause that text Heb. 11.6 saith indeed that he that commeth to God must believe that God is and that he is a rewarder of thim that seek him but it saith nor neither will it follow that all that believe those things are enabled to come with acceptance the Devils in hell and many reprobates may and do believe these and yet they are not enabled to come to God with acceptance I wonder that any man of that way who to that text Joh. 6. No man comes except my Father draw him say that it doth not follow therefore that all that he draws do come should thus prevaricate for their own ends in this text 3 His third Proposition is this That every man by the light of nature can come to know that God is and that he is a rewarder of them that seek him which I do not only bring into question but do affirm also to be false true indeed if we speak in generall terms by the light of nature a man may discover that God is and that he is a rewarder c. but if we make a particular application to man in his corrupt estate then I say that no man without the letter of the Gospell can come to know this the Law concludeth us all under an eternall curse now who can know or what way is extant to believe a reward upon any termes but by the Gospell and more then nature can discover So that taking this short survey of the Propositions apart if any please let him put them together and judge what solid argument for the truth can be drawn out of one inconsistencie and two falsities and if this my answer please him nor let him in his next bring them into better form of arguing and I shall say more it is as methodicall an answer as I thought good to give to such a confused and indigested argument And now I have seen the strength of his arguments whereby he hath attempted to prove that the light of nature doth oblige a man to believe I shall urge one or two to prove that the law of nature neither doth nor can and thus I urge Arg. 1 If Adam before such time as the promise was given was under nor such obligation as to repent and so to believe then the law of nature doth not can not binde men to repent and believe in Christ But the former is true Therefore the latter is true also The Proposition of this Argument is grounded upon this that Adam had the law of nature and more quick-sighted into the creatures and common providence of God then any of his posterity and he equally bound to take the best course for his own welfare and yet he was not bound to repent and believe then certainly his posterity are not obliged by the meer light of Nature I desire some proof why the fame Light and Law of Nature that was no bond or obligation to Adam could be so to his posterity If Adam had the light of Nature and yet was not bound to believe or repent it was either 1 Because he could not discover such a thing as satisfaction or a Mediatour or Christ he saw only a reprieve no pardon or satisfaction and if thus how can his posterity meerly by the Law and light of Natur discover a Saviour 2 Or else if he did discover then it was because he had no command to believe or repent as he intimateth in his Postscript because the obligation dependeth upon a command and if so then how can they who never had the letter of the Gospel be said to be obliged to believe and repent Thus the Major is strengthened Arg. 2 The Minor is his own in so many words in his Postscript If men cannot here believe without hearing nor heare without preaching nor preach without sending then men cannot believe without a further discovery of the Gospel then what the light of Nature affordeth But the former is true Rom. 10.14 Rom. 10.14 I chuse this argument founded upon this text because Mr. Goodwin seeks to temper and take off the
the regulating of our lives which he can no ways prove God doth by the Gospel in any proportionable discovery But he undertaketh to prove by a twofold Argument that nature bindeth all men to believe on Christ if reduced to form it would run thus If nature binds us to use the best means for our welfare and peace then it binds us to believe it being the only way to life But nature bindeth all men to use the best meant for their welfare Therefore c. The Argument is plausible enough if he had not himself laid the ground of its confutation the same notions will answer it that I gave before nature teacheth no man to use any means for his welfare but what he knoweth to be in such a tendency but the question presupposeth that they do not yet know and when they come to know true then they are bound to observe it but the state of the question is altered A second Argument which he useth is deduced from Acts 4.12 where the Apostle saith that There is no name under Heaven by which a man can be saved but Iesus Christ but how the Argument must be formed or where the strength of it lyeth he puts us to the labour to seek it out He saith that this text crosseth two main Pillars of his Adversaries doctrine the first I own with a little correction thus That the law of Salvation viz. He that believeth shall be saved respecteth those that are Evangelized onely that is such as have the discovery of the Gospel by some way and means beyond and above the light of nature So that this be understood of Adults for as for Infants how God dealeth with them whether they be saved by faith or whose faith or what faith or how I leave it to Mr. Goodwin to determine Let him understand me thus and then I challenge him to prove how that text Acts 4.12 overthroweth this it seemeth Mr. Goodwin thinketh that this Law of Salvation as he calleth it He that believeth shall be saved doth not respect men Evangelized onely I know not what sophistical sense he may retein of those words doth not respect he may know that the point in hand is about obligation to believe so that he ought to have exprest it thus That Law of Salvation respecteth not onely men Evangelized as a bond or obligation to believe but thus it is very liable to scruple for this Law of Salvation as he calleth it He that beleeveth shall be saved must be considered as conceived in God onely in his minde and purpose whereby as the Remonstrants say he did certam rationem statuere appoint a certain way by which he would save men and thus considered it is not to come under the notion of an obliging principle because thus it is hidden in God and so nothing to us Secondly it is considerable as discovered and pronounced to the world whereby the Lord acquainteth us with his gracious award concerning us and thus will Mr. Goodwin say that it respects not only persons Evangelized when the very discovery of this to us is Evangelization and the discovery of the Gospel and it becomes an obligation to none but them that have it discovered to them But in his next I expect that he produce his argument in form that I may know what he intendeth and I shall return answer But he proceeds in his magnificates of the light of nature thus My principles will not allow we to gratifie you with my belâ—efe of your position which is that the light of nature cannot discover to mankinde that there was or ever would be such a Mediatour or man as Jesus Christ What principles they are which thus obstruct his faith or belief of the truths of God are best known to himself the principles of saving truth will tell us that we may read of a naturall Theology but of a naturall Christianity no where This is revealed by a new way hence the Jews stumbled at it and the Greeks derided it as inconsistent with their Philosophicall and naturall principles the World by their wisedome knew not God how then can the light of Nature discover a Christ it is not by wisdome of the world but the foolishness of preaching that he saveth men and that the preaching by men not the heavens for this last preaching involves the wisdome of the world But because he will leave no stone unturned he by way of concession thus saith Suppose it cannot discover a Christ in such particularities as now under the Gospel yet it cannot be denied but that it may so far discover him as that a man may be rationally perswaded through him to depend upon God for the pardon of his sins and salvation But this is meer trifeling for we say that the light of Nature alone is unable not onely to discover a Christ in particularities but at all and upon that ground no man can be perswaded to depend upon God through him for thus suppose that a man know that Christ is it is strange that he should recede from the first position and suppose that the light of nature did not and could not discover that such a man as Christ ever was and yet to suppose that by the light of nature a man may be perswaded to depend upon God for life through Christ but he attempteth to prove that the light of nature doth discover so much as that men may be so rationally perswaded to depend on God through Christ for life and this he proved by two Arguments 1. His first Argument is from the Jews who he saith The sum of what they believed concerning Christ was this that God had found out a way and pleased himself in a means how to shew mercy and forgive sins and save their souls that put their trust in him and live righteously yet they believed to salvation though Christ not discovered to them in such particularities as now wherein he doth egregiously prevaricate for 1 That which he is to prove was this that men by the light of nature can so farre discover Christ as that they are rationally perswaded to depend on God for salvation through Christ but in all this abstract which he produceth what syllable is it that gives the least hint of Christ It is only thus that they beleeved that God pleased himself in a way and means to shew mercy forgive sin to save the soules of them that trust in him and live righteously now let the World judge whether any or all of these do infer a dependance upon God for life through Christ 2 Suppose it did so what pertinency hath this instance to the case in hand He instanceth in the Jews who had the written Word or vocall discoveries of Christ proportionable to their faith in Christ a generall and indistinct knowledge of Christ being every way proportionable to a generall and indistinct faith Now suppose they had a generall and indistinct faith in Christ yet if this faith came by a generall