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
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
world so that what light soever of truth what clear and sound principle or impressions of Reason or Understanding soever is since the fall to be found in any man is an expresse fâ—utt of the Grace that is given unto the world upon the account of Iesus Christ and is reinvested in the soule by the appropriated interposure of the spirit of God the gift whereof upon this account is so frequently and highly magnified in the Scriptures Yea not only the habituall residency of all principles of light and truth in the soule is to be attributed unto the Spirit of God as supporting and preserving them from defacement but also all the actings and movings of the rationall powers of the soule according to the exigency ducture and import of them as in all right apprehensions of things in all legitimate and sound reasonings and debates whether for confirmation of any truth or the confutation of any error or the like But Resbury Here we have a Question and an Answer for the Answer we have much to observe and contend against it 1 You say that you Answer to the heart of those c. then as is your perpetual manner upon this Argument you Cant in high words and generall expressions Briefly that you may answer to the heart of those that hold the truth against you You must Answer two things first that the soule must be renewed by habituall grace Secondly That so renewed it must be acted by effectuall grace 2 You grant the utter dissolution of the intellectual frame by Adams fall hereby no doubt you thinke to finde out an evasion from the charge of Pelagianisme We shall see how well you will acquit your selfe of this charge in the examination of your doctrine in the meane time here is deep silence about the will of man and about the sensual appetite do you grant the Will as to supernaturals wholly dispoiled as to naturals deeply wounded doe you deny the lustings of the sensuall appetite in the state of innocency against right reason Or do you with the Iesuiticall Schoole hold such lustings natural to that state 3 You lay down your maine doctrine that there is such a light vouch safed to all men by the procurement of Iesus Christ as that according to your former doctrine every man in the world may improve it to faith and repentance Here 1 We must take notice of an unsound dropping of your pen by the way and upon the by Christ you say raised up the Tabernacle of Adam this no doubt to insinuate that all men without exception are redeemed by him But by your leave Sir it is the Tabernacle of David that he raiseth up as he took upon him the seed of Abraham but men of unsound doctrines have no minde to hold fast the form of sound words 2 For the doctrine it self which you ground upon Ioh. 1. 9. It is such as that Scripture will not at all countenance 1. They give a very fair interpretation of the place and as to me it seems genuine who understand by this light natural Understanding and Reason bestowed upon man by Christ as God and mans Creator which natural light still remains though much obscured by the fall in man without which he was not man and of this light Christ as the Son of God and Author of nature is the Author unto every one borne into the World Thus Calvin and with him others resolving the place thus The Evangelist setting forth the divinity of Christ shewes him to have been the Creator of all things v. 3. And because man is the choicest peece of the creatures here below and wee are most affected with truths concerning our selves he set forth Christ not onely as the Author of being to all creatures in general v. 3. but particularly instanceth in man whose being iâ— of the best beings a life and this life of the best of lives a rationall and intellectuall In him was life he is life of himselfe and he is the spring or author of life to all living creatures more particularly of that life of light which the rational creature Man lives v. 4. the same light with that v. 9. The Author of which light the Creator of man Iohn testifies him to be giving witnesse to his God-head He that commeth after me is preferred before me for he was before me v. 15. Of this light Austine speakes Tract 2. in cap. 1. Ioan. This life was the light of men did hee say the light of beasts There is a certaine light of men whereby they differ from beasts Let us now see and understand what is this light of men Thou differest not from a beast but by thy Understanding whence art thou better then the beast from the image of God where is the image of God in the minde in the understanding If therefore thou beest better then a beast because thou hast a mind by which thou understandest what the beast cannot understand and thence thou art a man that thou art better then the beast The light of men is the light of minds the light of mindes is above minds and excels all minds This was that life by which all things were made here then the Creator of man is set forth his restorer 2 If we must suppose it supernaturall Light then must we limit the Subject enlightned thus He enlightens every man that comes into this world who is enlightned that is there is no other fountaine of Light but he to all that are enlightned here we may fitly bring in that illustration of that eminent light Austin upon that text They shall all be taught of God who when he had according to truth interpreted it onely of the Sons of the Promise and the Vessels of Mercy according to Election he addes for further clearing But as we speake rightly when we say of any Schoole-master who is alone in the City this man teacheth all not because all learne but because none learn but of him whosoever doe there learne so we rightly say God teacheth all men to come to Christ not because all come but because no man comes otherwise Lib. de praedest Sanct. chap. 8. so here Christ enlightens every man that comes into this world not that every man coming into the world is enlightned but of all commers into the world whosoever is enlightned he alone is the enlightner though as I said the former interpretation seemes most genuine but whether the former or this or whatsoever other interpretation may be the truth it is evident that Mr. Goodwins who will have such a gift of illumination vouchsafed by Christ unto all as that every man may improve to faith and repentance cannot be the truth 1 From the context here for notwithstanding this light and enlightning such is the darknesse both of the world and of his owne the Iewes as comprehended not this light or rather laid no hold upon it as knew him not 〈◊〉 received him not these only excepted who 〈◊〉 distinction from
up out of the Word of God and not out of the judgements of men Then he addes out of Hilary God cannot be knowne but by God of God must we learne whatsoever we are to understand concerning him because no otherwise is it knowne then by him as the Author After this he adds further It is requisite likewise that this Doctrine agree with the naturall knowledge of God and the Principles of common understanding such as these and then layes downe divers Now whereas you make a double inference hence I Concerning the Doctrine of Predestination it selfe 2 Concerning all other Doctrines not so high and mysterious I will returne for answer to you your owne Arminius's words to this Proposition of Mr. Perkins viz. Against this I contend not only let this be added where we cannot agree about these common notions by reason of darknesse over-spreading our mindes and the weakenesse and diversity of humane judgements which thou rejectest saith he to Perkins there let us have recourse to the first the Word of God for the definitive and peremptory suffrage as that which is above all other You see here 1. Arminius himself utterly turning his back of that Doctrine which your inference pleads for you will have the Doctrine of Predestination tried ultimately at the barre of Reason he at the Scripture barre 2 His reason for it whereas we heare from you of nothing but light shining from God upon the hearts of men and the great capacity of that noble faculty of reason in man so frequently boasted of He acknowledgeth such darknesse over-spreading the mindes of men as common notions and mens judgement ac-according thereto are not to be rested in but from them to the Word of God must the appeale be made for finall determination Goodwin It was the saying of Augustine That God hath bowed downe the Scriptures to the capacity of Babes and Sucklings Tertullian hath much upon this account to excellent purpose in one place speaking of the Soule being yet simple rude and unfurnished with any acquired knowledge either from the Scripture or other Institution he demands why it should be strange that being given by God it should speake out or sing the same things the knowledge whereof God giveth to his Children not long after he admonisheth the Gentiles that neither God nor Nature lye and thereupon that they may beleeve both God and Nature wisheth them to beleeve their owne Soules A little after he saith that the Soule he speakes of hath the words and therefore the inward sences and impressions of Christians whom notwithstanding it wisheth that it might never beare or see Elsewhere having mentioned some expressions of affinity with the Scriptures as oft coming out of the mouths of Heathen he triumphs over them as it were with this acclamation O the testimony of a soule naturally Christian nor doth Calvin himselfe say any thing lesse then all this when he saith That God hath implanted or inwardly put the seed of Religion in the mindes of men doubtlesse the seed sympathizeth richly with that body which springs and growes from it But these things by the way All impressions all principles of Light and Truth which are found written in the hearts and consciences of men are here written by the finger of God himselfe therefore what Spirit or Doctrine soever symbolizeth in notion and import with these or any of them must of necessity be of the same parentage and descent with them there being no originall parent or father of light and truth but God onely And on the contrary what doctrine or spirit soever putteth any of these principles to sorrow or shame and doth not lovingly comport with them hereby declare themselves to be of a spurious and ignoble race As Christ reasoned with the Jewes If God were your Father yee would love me For I proceed forth and come from God but because they bated him he concluded them to be the children of the devill Resbury As for your testimonies out of Austin Tertullian and Calvin you do but make use of your old fallacy from the part to the whole the Scripture is in some things bowed down to the capacity of babes is it in all things so all milke no strong meat Did Austin thinke the Reason of man competent to search out and give a reason of all Scripture truths this by name about Predestination and the execution thereof let us heare himselfe upon this Argument De verbis Apostol Serm. 11. The Potter hath power over the clay to make of the same lump one vessell to honour another to dishonour wilt thou dispute with me nay wonder with me cry out with me O the depth of the riches let us both agree in feare that we perish not in error Oh the depth of the riches of the wisdome and knowledge of God how incomprehensible are his judgements and his wayes past finding out Search things unsearchable doe things impossible corrupt things incorruptible see things invisible his judgements are unsearchable let it suffice thee and his waies past finding out So 〈◊〉 Teriâ—…ians testimonies the soule hath the â—…owledge of some things impressions of some â—hings belonging to Christians but you may 〈◊〉 soon get oyle out of a flint as out of these testimonies wring your Conclusion That all Divine Truths may be knowne by the naturall man by reason of their agreement with the dictates of the naturall understanding as it is now in the state of mankind since the fall For Calviâ—… his seed of religion you would faine discourse into fruit but your Discourse is neither the shining of the Sun nor rain from heaven upon it 1 The seeds of some truths are writ upon the heart of man as knowledge but these of the Law not of the Gospell the Wisdome of God hid in a mystery c. flesh and blood hath not revealed c. No man can say Iesus is the Lord but by the spirit the natural man receives not the things of the spirit of God neither can doe c. What man knowes the things of man c. the spirit of God not of the World c. The Naturall man darknesse through corruption by Satan further darkened 2 The knowledge he hath by nature of those things of the law is very obscure evanid and clouded with many errors and those invincible otherwise then as by the discovery of the word diligently consulted 3 The highest knowledge the Naturall man can attaine to with whatsoever helpe of the Word of God without the renewing and peculiar worke of the spirit vouchsafed onely to the Saints whereby they become such is but historicall not intuitive of logicall apprehension not of spirituall vision and therefore such a knowledge as is a great stranger to faith and repentance 4 All saving fruit of this knowledge is utterly prevented and the tendency of it to eternal life stifled choaked and perverted in every natural or unregenerate soule and therefore how richly soever the seed sympathizeth with the body
being little but impertenencies beside what hath been answered before we shall therefore touch upon such things as are observable and as the Case shall require insist sometimes more largely Object 1. That he teacheth the possibility of the Saints finall Apostacy he teacheth more then the possibility thereof so that it many times comes to passe for answer hereto he refers to the ninth Chapter of his Book but the judicious Reader will finde there as every where else nothing but Errours Object 2. That he exalts nature to the prejudice of free grace he answers hereto as followeth which we shall set downe in his owne words as formerly we have done because this is a passage that requires distinct Examination and then accordingly examine it Goodwin Concerning the Grace of God and the freenesse thereof I hold and teach nothing but what fayrely and fully accords with these positions 1. That the originall or first spring of the salvation of the world and so of every particular person that comes to be saved was in and from the Grace the free Grace and good pleasure of God 2. That the whole method or systeme of the Councels by which and according to which God effecteth and bringeth to passe the salvation of all that are saved did proceed wholly and entirely from the same grace and good pleasure 3. And more particularly That the gift of Jesus Christ for a Mediatour and Saviour unto the world and so the Grant or Promise of Iustification and salvation unto men by or upon beleeving issued solely and wholly from the same grace 4. That men by nature and of themselves i. e. Considered in and under such a condition as they were brought into by Adam and wherein they should have subsisted in Case they had ever been borne and lived in the world Had not the free grace of God in Christ interposed to relieve them and better their Condition have no strength or power not the least inclination or propension of wil to doe any thing little or much acceptable unto God or of a saving import 5. That notwithstanding this restauration or healing of the naturall condition of man by the free grace of God yet there is not one of a thousand possibly not one throughout the whole world but so farre corrupts himselfe with the lusts of the flesh and wayes of the world that without a second reliefe from the free grace of God as viz. in his patience and long suffering towards him ever comes to repent or beleeve or to persevere beleeving and so to be saved 6. That it is from the free and undeserved grace of God that any person of man-kind is so much as put into a Capacity of beleeving or hath power and meanes vouchsafed unto him sufficient to enable him to beleeve 7. That a man is put into this capacity of beleeving by an irresistable acting or working of the free grace of God 8. That when any man by vertue of the power and meanes vouchsafed unto him by the free grace of God comes actually to beleeve the exercise and acting of this power proceeds also from the free grace and good pleasure of God so that no man ever beleeveth without a present and actuall assistance from the free grace of God in order to this his beleeving over and above his ability or power to beleeve 9. And lastly That the Act of beleeving whensoever it is performed by any man is so inconsiderably and at so low a rate of efficiency from a mans selfe that to helpe apprehension a little in the case suppose the Act of beleeving could be divided into a thousand parts or degrees nine hundred ninety and nine of them are to be ascribed unto the free grace of God and onely the one remaining unto man yea this one degree of the Action is no otherwise neither to be ascribed unto man then as gratiously supported strengthened and assisted by the free grace of God The Reader will finde none of these Positions contradicted by any thing affirmed or denyed in the di course I attribute as much as possible can be attributed to the free grace of God in and about the Act of beleeving salving the attributablenesse of the action unto man himselfe in the lowest and most diminutive sence that can well be conceived It is man that beleeves not God therefore so much efficiency about it must be left to man as may give it denomination of being his Resbury Reader one word in generall doth not he seeme to speake fairely for grace here but never did any man play more fast and loose with sound and sense of his doctrin then this Author doth how Orthodox soever any of these positions may be in their sound not any one of them is so in the sense by him intended Read over his-first Position and his second which are very generall the third where thou hast some explication of the former then add the sixt and thou hast a further explication they all together come to this That God of his meer good pleasure appointed that all beleevers should be saved by Jesus Christ that of the same good pleasure or grace he gave Jesus Christ for the world that by him all men are in their naturall generation put into a Capacity of beleeving and have means sufficient afforded them for salvation that in all this God hath an equall respect of grace to all men By this time then thou mayst discerne how different this grace which he teacheth is from that Grace which the Scriptures teach viz. 1. That God chose from all eternity by a speciall Decree of peculiar grace the persons of those unto salvation who in the end are saved this Decree wherein the grace of it appeares not founded upon Faith or Workes or any thing in Man foreseen but meerly upon his owne good will and pleasure that according to this Decree he gave them to Christ and Christ for them by his Redemption to bring them certainly to salvation that of the same meere grace he doth in his owne time effectually call them thereby discriminating them in their actuall state and condition as formerly he had in his Councel from the rest of men in their Call uniting them to Christ blessing them with all spirituall blessings in him to the effectuall obtainment of salvation 2. It is such grace as which notwithstanding the greatest number of persons by farre to whom it belongs perish everlastingly for he makes it equally belong to all the world the greatest part whereof by far I thinke he will not deny perisheth For the fourth Position The sinne and misery of Mans condition in Adam is meerly notionall He doth not allow that one man living is in that condition by his naturall conception and birth whereas the Scriptures teach and with them the Fathers against the Pelagian heresie that all men are borne in that condition and remaine therein till they be regenerate by the peculiar grace of God as we have formerly seen at large
of truth but into some deficiency neglect or incogitancy of his owne which he might very possibly have prevented or over-come But Resbury For the summe of this Paragraph concerning the Philosophers and Heretiques you say in the first place That though they were able to apprehend the things of the Gospell yet doth it not follow that they must but 1. We have seene that no Naturall man is able 2. Finde one that ever did advance his reason to apprehend the Gospell-Mystery without the Spirit of illumination revealing it by the Word if not one then none could for from the Universall deniall of the Act to the deniall of the Power the consequence is undeniable 3. Whether might those Philosophers according to your apprehension without the word of the Gospell have found out in the Booke of the Creature the Gospell-Mystery or might they so improve their reason about inquiry after God That thereupon he must send his Word unto them thereby enlightening them whether soever of these you take you fall into the Relagian Heresie as we often formerly evinced against your Discourse of the same batch with this As for your instance of men bewitched with a corrupt desire of drawing Disciples after them and speaking perverse things pardon me if I be apt to beleeve that you speake feelingly and from selfe-experience 2 You teach that men must bend their minds and intentions to Gospel-enquiries that they may have the knowledge thereof T is true so doth the Spirituall man But the Naturall man wants Principles for bending his minde thereto as discerning nothing worthy in them and his heart 's set against them 3 You say That God punishing the Philosophers for their unthankfulnesse addicting themselves to other things c. their foolish heart was darkned this is true too but the conclusion you ayme at here scil that therefore they were able to have addicted themselves to Gospel-enquiries is both false and Pelagian as hath been proved before as supposing that man is able to performe all his duty As for Hereticks it is true you say They are led aside by some uncleane Spirit therefore must I alwayes suspect an Heretick though his conversation be never so specious to be but a whited Sepulchre whereas in the close of this Section you say That whatsoever any mans errour c. be it is not to be imputed to deficiency on Gods part in the vouchsafement of meanes I answer deficiency sounds culpably and therefore not to be imputed to God but evident it is that God doth not yet without deficiency vouchsafe the necessary meanes of Gospel-knowledge to many denying his Word to more his Spirit who have no more nor otherwise deserved this deniall then those to whom he affords both who is sought of those that asked not for him and found of those that sought him not of whom it is as of him that shewes mercy not of him that wills nor of him that runs Goodwin Secondly concerning the Spirit of God by which alone and in opposition to reason many affirme and teach That the things of God and matters of Religion are to be apprehended discerned and knowne I answer that such an Opinion as this is a conceit as uncouth as â—ulpably weake and ill-coherent with it selfe as lightly can be for if only the Spirit of God within me apprehends the things of God and I my selfe apprehend them not and apprehend them I cannot but by my reason or understanding having no other faculty where with to apprehend or conceive them such an apprehension of them relateth not at all unto me nor can I any whit be said the more to apprehend them because the Spirit of God apprehends them in me then I may or might in case the same Spirit should apprehend them in another man That which another man meditates or indicts in my house without imparting it unto me no whit more concernes me then in case be should have meditated or indicted the same in the house of another man Besides the Spirit of God being but one and the same infinite and invisible Spirit in all men he cannot with any tolerable propriety of speech nor with truth be said to apprehend discern and concerve that in one man which he doth not after the same manner apprehend discerne and conceive in another yea in every man therefore if there be any thing more apprehended or discerned of the things of God in one man then in another the difference ariseth not from the different apprehensions of the Spirit in these men but from the different apprehensions of these men themselves and this by their owne reasons and understandings they having as hath been said no other faculties principles or abilities where-with to apprehend but these Resbury You affirme here That many teach that by the Spirit of God alone in opposition to reason in man the things of God are apprehended who those many are or one of those many I know not the Doctrine of your knowne Adversaries is That by mans reason are the things of God apprehended but that they may be savingly so reason must be Spiritually enlightned and the whole soule sanctified and that by preventing and differencing Grace so that all you say further in this Section are wast words you may make great webs if you spin thus plentifully yet when all is done they will be but Cobwebs CHAP. XV. Goodwin IF it be demanded But is any man able without the presence and assistance of the spirit of God to discern the things of God or to judge aright the matters of Religion I answer 1 Plainely and directly to the heart I suppose of these who make this demand No The spirit of God hath such a great interest in and glorious super-intendency over the Mindes and Spirits Reasons and Understandings of men that they cannot act or move regularly or performe any of these operations or functions that are most naturall and proper to them upon any worthy or comely termes especially in matters of a spirituall concernment but by the gracious and loving interposure and helpe of the spirit for questionlesse the intellectuall frame of the heart and soul of man was by the sin and fall of Adam wholly dissolved shattered brought to an absolute Chaos confusion of ignorance and darknesse to a condition of as great impotency to doe him the least service in order to his comfort or peace in any kind as can be imagined So that if the Reasons and Understandings of men quit themselves in their actings or workings with honour or with any due proportion to their benefit comfort or peace it must needs be by meanes of that gracious conjunction of the spirit of God with them which is a veuchsafement unto the children of men procured by him who raised up the Tabernacle of Adam when it was fallen Iesus Christ blessed for ever in respect of which vouchsafement purchased by him and given unto men for his sake he is said to in lighten every man coming into the