The lightless-starre, or, Mr. John Goodwin discovered a Pelagio-Socinian and this by the examination of his preface to his book entituled Redemption redeemed : together with an answer to his letter entituled Confidence dismounted / by Richard Resbury ... ; hereunto is annexed a thesis of that reverend, pious and judicious divine, Doctor Preston ... concerning the irresistibility of converting grace.

The lightlesse-Star . OR , Mr. Iohn Goodwin discovered a Pelagio-Socinian .

CHAP. I.

The Examination of the Preface .

THat which we have to doe in the Examination of this Preface is , to discover the errors of it , and to cleare up the truth against them . The errors wherewith it is fraught , are of two sorts , yet near a kin , and mutuall supporters each to other ; both very dangerous , and against the very heart of Christianity ; Socinian , against the authority of the Scriptures ; and Pelagian against the grace of God . According to our intention for the discovery and refutation of these , wee shall diligently insist upon those passages in this Preface , where those monsters appear , passing by , or lightly touching upon the rest , to avoid tediousnesse and impertinency : And therefore , whereas we have four parts of this insuing Discourse , the first , his invitation to read his booke , the second , his motives therunto , the third a prevention of objections there-against , the fourth an Apology for his change of judgement , as he calls it . The first part , or his invitation we shall passe by ( what ever observations might be made , shewing the spirit of the Authour ) as but the sounding of his trumpet to bid battle to the truth . Upon the same account for his first motive to read his Booke , which is a long and plausible discourse against error in generall ; we shall not speake much to it ; onely a word or two for caution about it . It is , though a discourse against error , yet itself very erroneous . 1. In the aime and tendency of it , which is insensibly and by covert insinuations , to instill those errours into the Reader , which afterwards are more openly contended for . 2. In the Contexture of it , which manifests together with his insuing discourse , what was the aime of it . To make this clear , we shall take notice of a passage or two in it , and then adde some thing afterwards exprest , which will satisfie , concerning the aime we speake of . 1. For the insinuation of his Socinian doctrine against the authority of the Scriptures , we have this expression from him ; That a man or woman , who have for many years profest the Gospell , may in processe of time come to discover vanity in some erroneous principle or tenet , where-with their judgements had been leavened , for some considerable space formerly , and so grow into a disapprobation or contempt of it ; and yet may very possibly think and suppose , that the Gospell favours or countenanceth it , and that otherwise they should never have owned nor approved it . What Socinianisme is here vented , against the authority of the word of God , we shal shew hereafter ; where we have occasion to insist against this error , and therefore desire the Readers patience till he shall meet with it in due place .

2. For the insinuation of his Pelagianisme exalting the nature of man against the grace of God ; generally his high declaiming against errour , as the onely cause of sinne , is secretly to undermine the doctrine of originall sinne , as to the corruption of the will . Particularly , wee shall transcribe a passage or two wherein he so derives both our ignorance and sinfulnesse from errour , voluntarily by our selves , in our owne persons contracted , as thence hee evacuates the Scripture-doctrine concerning both our naturall blindnesse of mind , and corruption of will , to this purpose , he hath this passage , That errour , and all mis-notions of God , &c. pollute , corrupt , and imbase the mind and understanding of a man , by their union , and communion with them ; as a person of a noble house and blood , staines his honour , and reputation by coupleing himselfe in marriage with a woman of base parentage and conditions . This is a cleare insinuation , as if the understanding in the naturall man was in a state of great excellency and honour , contrary to the doctrine of originall sin concerning it , there is none that understands , &c. vaine man would faine bee wise , though he be borne like a wilde Asses Colt . But of this more hereafter ; Another passage of like import , speaking of erroneous and lying apprehensions and conceites concerning God , he addes wherwith men willingly suffer their mindes and consciences to bee imbased and corrupted even to a spirituall rottennesse and putrifaction . Againe , that errour disposeth the soule which drinkes it in , and converseth with it , to a spirituall death . In both which he supposeth nothing lesse , then that the soule is by originall sin , through the corruption of the will in a state of spirituall death , rottenesse and putrifaction .

And thus having shewed from his discourse it self his erroneous aim and insinuation accordingly . It is now time for me further to shew the same by what is afterwards exprest , as I promised , which I shal do by quoting his own words , which in the tenth page of this preface are these .

It is a thing as unquestionable , as that the Sun is up at noon-day , that Reason and Understanding in men are competent to judge of the things of God , at least of some , yea , of many of them ; or rather indeed of all that are contained in the Scriptures , according to the degree of their discovery and manifestation there : And after some instances whereby he would confirm this doctrine , he comes to this conclusion pag. 11.

Therefore certainly those noble faculties and endowments of Reason & Understanding in men , as they are sustained , supported , and assisted ( here are , as ever , words enough ) by the spirit of God in the generality of men , are in a capacity of apprehending , discerning , understanding ( plenty of words still ) the things of God in the Gospell ; yea , and evident it is from the Scriptures , that men act beneath themselves , are remisse and slothfull in awakening those principles of light and understanding , that are vested in their natures , or else willingly choke , suppresse , and smother them ( who may complaine for want of words , but this is his perpetual manner , which I shall not need after these hints to take much notice of ) if they remaine in the snare of unbeleefe . Then after a little more discourse he hath ( with reference to a text of Scripture which wil not own his inference ) these words ; Which clearly implyeth that men who act and quit themselves , according to the true principles of that reason , which God hath planted in them , cannot but beleeve and be partakers in the precious faith of the Gospell . To the same purpose in the fourth chapter of his book , pag. 41. He professeth his opinion , That that life and salvation , which Christ in reality of designe , and with semblable acceptance in the sight of God , had from the beginning purchased by his death for men ; did , or doth ( as it were ) in the first breake , or dawning of it , appear and discover it selfe in those principles of naturall light , reason , judgement , conscience , understanding , &c. which are found in the generality of men upon their coming into the world : Then he tells us , That men generally , as they grow up in the world , convert those principles of light and understanding to make provision for the lusts of the flesh ; and that partly by an un-man-like ossitancy , partly out of an inordinate propenfity to comport with the world , they suffer their judgements and understandings to be corrupted , adulterated , imbased , and abused by many false and foolish Principles , and notions , which turne them quite a side from a regular and due prosecution of that life and salvation , which is in Christ for them , and might have been obtained by them ; and that ignorance , or incapacity rather , of the things of eternal life which is in men , they have voluntarily contracted and brought upon themselves . By this time , Reader , thou wilt discern something of the mystery of iniquity lurking in this discourse of his against error ; the refutation of what is here averred , we must defer a while , til we shall meet with it in its proper place , where , the Lord assisting , we are resolved to grapple close with Master Goodwin , and to make it ( we hope ) cleare as the Sunne , that he is not only a Teacher of falshood , but of the Pelagian Heresie ; in the meane time we must follow him , as he goes on , and in the first place we shall finde him a Socinian .

CHAP. II. Goodwin .

THe second thing ( ▪ good Reader ) wherewith I desire to possesse and fill thee , judgement and conscience , heart and soule , and all that is within thee , to strengthen ttine hand to a diligent perusall of the Treatise ensuing is , the high necessity that lyeth upon thee ( as it doth upon all the world besides respectively ) to awake , raise , and engage all those worthy faculties , and endowments which God hath vested in thee , reason , judgement , memory , understanding , about the things of thine eternall peace ; and because this Iron I feare hath of late been much blunted with the earthly conceits , and suggestions of many , I am desirous to put so much the more strength to it ; but to me it is the first borne of wonder and astonishment , that amongst men , professing the glorious Gospell of Christ , who is the wisdome of God ; yea , amongst the Teachers themselves of this wisdome ; men should be found , who thinke they doe God and men very good service , in perswading men wholly to lay aside their reasons , judgements , understandings in matters of Religion , and not to make use of , or engage any of these in their enquiries after matters of a Spirituall , or supernaturall concernment ; doubtlesse Satan is a debtor to those persons , who have seasoned the world with the unsavoury salt of such a Principle as this , for all the religious respects , and high entertainment , that have of late been given by many amongst us , to all those wicked , sencelesse , saplesse , hideous , and blasphemous Doctrines and Opinions , which like the dead Froggs of Aegypt make the Land to stinke ; for if men may not interpose with their reasons , and judgements , to distinguish between Spirit and Spirit , Opinion and Opinion , why should not one Spirit be beleeved as well as another ? and one Opinion received as well as another ? or if the difference be not to be made by the interposure and exercise of reason in a man , I demand , by what other principle or meanes ought it to be made ? If it be said partly by the Word of God , and partly by the Spirit of God . I answer ;

Resbury .

Now he begins to come closer to his work , and by bolder steps then hitherto , moves on to the open venting of such Doctrines , as he durst but nibble at till now . In his first motive he hath made such a long discourse against Errours , as he begins to grow confident , that in the second , to which he is now come , he may broach errour without suspicion .

Here we have an hideous out-cry against such , as teach the laying aside of naturall reason , in enquiries about matters of Religion , and of a * * Let it be here observed , that he useth Spirituall , and supernaturall for one and the same , which will be of use afterwards . spirituall and supernaturall concernment ; and to make it sound the better , he tels us of such worthy faculties , reason , understanding , &c. in reference to these enquiries , as if he had never heard any thing of Originall sin , the blindnesse , darknesse , perversnesse , folly , bruitishnesse of the Naturall man ; and then , as is the manner of all Seducers , and Heretiques , he drawes his charge confused and in generall termes , and therein vents the bitternesse of his spirit to the full against all the Orthodox , that is generally , the Ancient Fathers , the School-men of best note after them ; and in the last place the eminent Lights of the last Ages reformation , and of this present Generation , these must be Factours for Satan , seasoners of the World with unsavoury salt , the abettors at least of all those borrid opinions , and blasphemies which have darkned our Land . What Jesuite hath a blacker mouth , or a stronger breath ? But let us enquire into his Doctrine , and the mystery of deceit working in the bowels of it , and that by distinct proceeding in particulars , which he hath fraudulently wrapt up together in generall .

1 Then it is true , that in some sence Reason is to be made use of in these enquiries of Religion , and Spirituall concernments , as

1 Suppose an Heathen , not yet owning the true God , and his Word , he is by arguments propounded to his reason to be dealt with ; by the Booke of the Creation to prove the one true God , as likewise by extrinsecall arguments to be drawne to read the Word of God , that by the word it selfe , as the Spirit shall please to enlighten by it , he may come to owne the Divine Canon , for the true word of the true God .

2 Granting the Scripture the un-erring Word of God , in whatsoever it shall deliver , we are diligently to employ our reason , in searching into the minde of God by the Scriptures , as our light to enlighten , and rule to direct our reason , as that word , which is able to make wise unto Salvation , and to make the man of God perfect , throughly furnisht to every good worke . And in two things here are our reasons to be exercised ; 1. The Grammar of the Scriptures , or the formes of expression , to finde out the truth of them . 2. The Logick of the Scripture , or the true discourse thereof , and this in three things ; the Scope , the Context , and Selfe-consent ; Scripture compared with Scripture , the more obscure places interpreted by the clearer , and so in all the analogy of faith held . Now , Sir , you know very well that in this sence , and upon these termes , none of those , against whom you bend your stile , deny the use of reason , for they doe not teach that men in seeking into the meaning of the Scripture must become either fooles , or mad-men , or Enthusiasts . And was it in this sence only that you require the use of reason , or in any such sence as preserves the due authority of the Word , as for it selfe to be beleeved , as the perfect rule , you had never raised such Tragedies about the use of reason , or the laying it aside , as here you have ; but we shall now passe to the enquiry , in what sence it is to be laid aside , and there I am affraid we shall finde you requiring the use of it , so as to evacuate the authority of the Word , therefore we say ,

2. It is true , that in some sence man must lay aside his reason , in matters of religion , and in enquiries after matters of Spirituall , and supernaturall concernment ; as ,

1 That our assent to such truthes , as the Scriptures hold forth , may be the assent of Faith , the immediate ground of it must not be the Selfe-evidence of the thing testified by the Scriptures unto reason , but the authority of God testifying . Hence that knowne Doctrine of the Schooles , that the formall object ( I like as well to say the proper ground ) of faith is the first truth , or God himselfe revealing his minde . Hence suppose a truth taught in the Scripture is likewise demonstrated to my reason by Philosophicall arguments ; ( as for instance , That God created the world , that is , made it of nothing ; ) so farre is my assent to this truth , the assent of Divine faith , as it is grounded upon the authority of Divine testimony that assent which is grounded upon Philosophicall demonstration , is not Divine faith , but only Humane knowledge . He that trusts a man no further then he sees him ( as we say Proverbially ) trusts him not at all . Hence the Apostle , Through faith we understand Heb. 11. 3 that the worlds were framed by the Word of God , so that things which are seene were not made of things that doe appeare . It is only the Christian , sure , not the meere Philosopher , that by faith understands this , though haply both of them may understand it by demonstration , but the Christian alone by Divine testimony for its owne authority assented to .

2 We may not oppose our naturall conceptions to the Word of God , or make our apprehensions before-hand the rule of what we will receive , for the Word and revealed Will of God , and what we will reject ; but what the Grammar , and Logick of the Word holds forth , must be the rule of our apprehensions , whether we can discerne how in reason the things affirmed should be , or not ( we must not Afferre sensum Scripturae , but referre ) otherwise we subject the authority of Gods Truth to our owne apprehensions , and beleeve him not , because he hath said it , but because we by reason see it ; neither shall we ever otherwise embrace the Word of God , for as much as the Word it selfe teacheth many things ; 1. Above reason , Great is the mystery of godlinesse , saith the Apostle ; yet it is no great mystery , if reason may comprehend it . What reason of men or Angels could ever have thought of such a thing , as the three Persons of the God-head , as the Personall union of God and Man in the Mediatour , the imputation of the Mediatours righteousnesse to beleevers ; of Adams sinne to his Posterity , with many others ? or who comprehends clearly these things , at least some of them , when revealed in the Word ?

2 Many things against reason , that is , crosse to the apprehensions of corrupt reason , as it is now in all naturall men ; The minding of the flesh is enmity against God , for it is not subject to the Law of God , neither indeed can be . The naturall man receives not the things of the Spirit of God , for they are foolishnesse unto him , neither can hee know them , because they are Spiritually discerned . ( Your fruitlesse attempt to avoyd the strength of this text of Scripture , we shall consider in due place . ) It is one vertue of the Word preached , to cast downe the reasonings of the naturall man , 2 Cor. 10. 5. Many others of like import we shall have occasion afterwards to mention . On the one hand such is the blindnesse and wickednesse of man by Originall sinne , which are withall daily encreased by themselves and Satan ; on the other hand , such is the mysterious height , and transcendent purity of the Word of God , that mans reason must receive light from it , is not a light , otherwise then as enlightned by it , whereby to judge of it .

And as the truth we are now upon is evident by the Word , so is it by all experience ; name me any one people , or any one person , since man was Created upon earth , that without the word or voyce of God for direction , by the light and ducture of reason , either worshipped the true God , or did not fall upon a most abominable way of Worship , or light upon the Gospel-way of Salvation , to omit all other deviations . Nay , you your selfe , who leane so much to your owne wisdome , and are so much in advancing the Rush-Candle of reason , against the Sun of the Scripture , are amongst others an evidence , even in this the Master-piece of your reason , the Treatise in hand , of the incompetency of mans reason not enlightened by the Word , through the Spirit , to judge of the things of the Spirit of God , whilst you fall so wretchedly foule upon the maine Doctrines of Predestination , Redemption , Perseverance , &c.

Now if in this sence Mr. Goodwin acknowledged that reason is to be laid aside , why doth he raise a Controversie with those , who in the other sence , formerly specified , not only grant , but urge the use of it ? But that Master Goodwin in this sence denies the laying it aside , and exalts it as the Judge of the Word beside , and above the word , seemes in the first place not obscurely insinuated , in the second place openly exprest , by some passages of his Pen.

For the first not obscurely insinuating it , what shal we say to that Doctrine of his , which he sayes is much to be observed , Pag. 5. of this Preface ? That a man or woman , who have for many yeares profest the Gospel , may in processe of time come to discover vanity in some erroneous Principle , or Tenet , wherewith their judgements have been leavened for some considerable space formerly , and so grow into a dis-approbation or contempt of it , and yet may very possibly think the Gospell favoureth , or countenanceth it , and that otherwise they should never have owned , nor approved it .

Hence it appeares , that in your account errour may be discerned by reason , which yet shall be thought by the Gospell to be owned , so that the Gospell shall not be the rule by which to judge of truth and errour , but reason shall be the rule by which to judge , whether the Gospell it selfe ( to wit , that sacred Writ which is received in the Church of God for the Gospell ) be true or false . Then you goe on to the same purpose ; Now when a person shall be brought into the snare of such a conceit , or imagination as this , that the Gospell in some of the veins or carriages of it , teacheth , or asserteth things that are vaine . But before you goe any further ( allowing the Divine authority of the Gospell ) it is unpossible that such a conceit should have place , that the Gospell in any of the veines or carriages of it should assert any thing that is vaine . He goes on ; Or if no good consistency with reason or truth ; here is your rule , to judge of any opinion in matters of Faith , and that whereby the Gospell it selfe must be called to an account , the consistency or inconsistency of it with reason ; so farre it must be truth , as vaine mans blind reason judgeth it consistent with it selfe . You conclude , He is in a ready posture to throw from his soule all credence of the Divine authority of the Gospell , and to esteeme it no better then a Fable devised by men ; so farre then as you comprehend by reason , the things taught in the Gospell , to be agreeable to reason , neither above it , nor crosse thereto , so farre you will embrace the Gospell ; if any thing you finde in it otherwise , you are in a ready posture to esteeme it no better then a Fable : I doubt you are so indeed by your discourse here , and other-where , for most certaine it is , that there are many things in the Gospell both above your reason , and crosse to it .

But Sir , allowing the divine authority of the Gospell , It is impossible that any man should discover an errour in matter of faith , and religion , but he therein discernes it to be dis-owned and condemned by the Gospell , and the Gospell it selfe was the rule and the light whereby he discovered it ; and the fruit of his discovery will not be ( as you reason here ) the blame of the Gospell , but of his owne former ignorance of the Gospell . But if here you have not spoken openly enough , you have discovered your selfe fully , pag. 335. of your booke , where disputing against a maine Gospel-truth , namely , the unchangeable love of God to the Saints , your words are these . Besides whether any such assurance of the unchangeablenesse of the love of God , to him that is godly , as the objection speaks of , can be effectually and upon sufficient grounds given unto men is very questionable ; yea , I conceive there is more reason to judge otherwise then so . But let us hear what you say next ; Yea , ( that which is more , it is indeedmore then enough ) I verily beleeve that in case any such assurance of the unchangeablenesse of Gods love were to be found in , or could regularly bee deduced from the Scriptures , it were a just ground to any intelligent and considering man to question their authority , and whether they were from God or no. Now have you spoken out ; evident it is , as the light of the sunne , that you make mans reason ( blind and corrupt as it is ) a rule above the Scriptures , whereby to try them , and the only touch-stone of them ; for that which may be found in , or regularly deduced from the Scriptures , must needs be the voyce of the Scripture in concordance with it self , by what rule now shall we question it , but that of our reason , as above it ?

Now Sir , you must give me leave to tell you that your owne pen hath proclaimed you a very Socinian . And now let us see , whether this conclusion leads , even to the utter overthrow of the Scriptures : By the same reason that you may question this doctrine , found in , or regularly deduced from the Scriptures , you may question any other , and the authority of the Scriptures thereupon ; a ready way for all Hereticks and erroneous Teachers . The Papists may question the authority of the Scripture , if Gods hatred against Image-worship , may bee found in , or regularly deduced from the Scriptures ; you may question the authority of Scriptures , if holinesse of life , or whatsoever other truth ( as wel one as another ) may be found in , or regularly deduced from them . Let me advise you a more compendious way to maintain your errours against personall election , and reprobation , against the dominion of God therein exprest , against the confinement of redemption to the elect , against the perseverance of the Saints , against the efficacious influence of grace upon the will of man ; and even this errour concerning the light and ability of the naturall man , for discerning and applying the things of the spirit of God , held forth in the Gospell ; trouble not your selfe to torture the Scriptures , that they may seeme to witnesse for you ; but for as much as they speake so much against you , question their authority , and whether they be from God , or not . And why should you not doe as your elder brethren of the Socinian-family have done before you ? Let us first see their doctrines , as like to yours , as one egge is like another , what saith Smalcius ? It is certaine , that whatsoever is contrary to reason , is neither extant in the holy Scriptures , neither can it be gathered from them , De Christo vero & naturali Dei filio , C. 6. What saith Ostorodius , another head of that Tribe ? If reason or understanding expresly prove the Trinity of persons in God to be false , how may it come into the minde of any man , right in his wits , that yet notwithstanding it is true , and may be proved by the Word of God ? Now adde Mr. Goodwins doctrine , and see if it speak not the same language . I verily beleeve ( by the Secinian not Apostolicall faith ) that in case any such assurance of the unchangeablenes of Gods love , was to be found in , or could regularly be deduced from the Scriptures , it was a just ground to any intelligent and considering man , to question their authority , and whether they were from God or no ? These doctrines , plainly allow not the Scripture in the Grammar and Logique of it , the rule and light to guide and conclude mans reason ; but exalt the reason of man , as judge above it ; whence , whatsoever Article of faith they dispute about , nothing is more usuall with them then this objection , this or that is false , because contrary to reason .

We have now seen their doctrines , let us see their deductions , which likewise must be yours , your doctrine being the same . Hence they proceed to deny many Articles of the faith , because contrary to reason , at least in their apprehensions . The Racovian Catechisme , the body of their Theology , or Heresie rather , rejects the doctrine of the three persons in one essence , p. 49. the two natures in the one person of Christ , pag. 55. Danies that Christ by his death satisfied for us , and merited eternall life for us , pag. 261. And all , because these are contrary , say they , to right reason . Smalcius against Franzius opposeth Originall sinne , because ( if he say true ) it is utterly contrary to reason , that an innocent person by once sinning should infect all his posterity . These for a touch of your Doctrine , and whither it leads .

CHAP. III. Goodwin .

COncerning the Word of God , it is to be acknowledged , that this is to be in speciall manner interessed in all our dijudications between Doctrine and Doctrine , Opinion and Opinion , in matter of Religion .

Resbury .

Why doe you not acknowledge it the perfect rule ?

Goodwin .

And that this is the fire which must try every mans worke of what sort it is , and must separate the vil● from the precious .

Resbury .

Doe not you sit then as a Refiner by fire , of this fire it selfe , by your reason , so as to reject any thing that may be found in the Scripture , or regularly deduced there-from ?

Goodwin .

But as the Plummet and Rule doe not measure the worke of the Architect , or discover whether it be true and square , or otherwise of , and by themselves , but as they are regularly applyed hereunto , either by the Workman himselfe , or some other , capable of making such an application ; however true it may be that a sufficient test or proofe of the worke cannot be made without the use of the Plummet and Rule about it . In like manner , though the Word of God be of soveraigne use and necessity for the measuring of Opinions and Doctrines , and for the discovery of what is straight , and what crooked in them , yet he that desires to reap the Spirituall benefit , and advantage of the usefulnesse of it in this kind ; must first understand the minde and sence of God in it aright ; and secondly , Be dextrous , and expert in making a due application of it , being rightly understood , to the Doctrines , or Opinions , the soundnesse or unsoundnesse whereof he desires to understand by it .

Resbury .

To what end are these waste words ? 1. The Scripture is the rule , and reason is the eye ; but as the Scripture is the rule , so is it the light too , by which this eye must be enlightened , otherwise it is too darke to apply this rule . It is by the Scriptures that a right understanding is had of them , and a dextrous faculty for applying them , they being the meanes by the Holy Ghost appointed , and sanctified , for enlightening and sanctifying the reason of man . The Scripture is not only a rule for tryall , a● is that of the Architect , but for instructing too ; it is such a rule , as gives rules for instructing and directing in all matters of Religion , and even for the use of it selfe , as a rule ; and indeed that you may the lesse wonder hereat , all Arts are such rules , as give rules for understanding themselves .

Suppose this Geometricall question was to be debated ' , whither in a right angled Triangle the square of the Hypolemise be equall to the square of the sides ? I thinke you will grant , that we must fetch the demonstration from Geometry it selfe , and the demonstration must conclude us ; we must not say , though this proposition be demonstratively concluded in Geometry , yet we will question it , only indeed here is the difference ; A Geometricall demonstration renders the conclusion not only agreeable to Principles , and former propositions in Geometry , by which it is demonstrated , but withall cleare to reason ; but the conclusion of a Divine truth by Scripture is many times obscure to reason , though clearly agreeable to Principles , and other Doctrines in Scripture , because even those Principles and Doctrines proving it , are to mans reason ▪ not for want of light in them , but through the blindnesse of it obscure . Yet shall reason see the legitimacy of the proofe , from Principles and Doctrines , in Scripture laid downe , when it hath very obscure apprehensions , both of the thing contained in the conclusion , and the things contained in the Principles and Doctrines proving it ; these things faith beleeving upon the authority of the word affirming . 2. You deale with the Scriptures , as he , that because the rule and plummet doth not verifie the judgement , which he made by his eye at a guesse , he will therefore by his eye question the rule and plummet themselves ; whilst you take liberty to question the authority of the Scriptures , and whether they be from God or not , upon supposall of something found in them , or regularly deduced from them , which relisheth not with your reason .

Goodwin .

For first , it is not the letter , or forme of words , as separated , or considered apart from the spirit , notion , or sence of them , that is the touch-stone , or rule of triall for Doctrines , yea , the letter and words are only servants to the sence and notion , which they containe and exhibit , and were principally , if not only , delivered by the Holy Ghost unto men for this end , that by them the sence , minde , and Counsell of God in all the particulari●ies of them , which are held forth in the Scriptures , might be communicated and conveyed to the reasons and understandings of men ; so that in case a man had the sence and minde of God upon the same termes of certainty & of knowledge , without the letter on which he hath it , or may have it by meanes of the letter , he should be as richly , as compleatly qualified , hereby to discerne between Doctrines , as he now can be by the opportunity and advantage of the letter .

Resbury .

Words to no purpose still ; 1. If the Letter and words of the Scripture be servants to the Sence and Notion , and so forth , as you declare , then is not that sence , which the letter and words exhibit ( that is , the Grammar of the Scripture ) in conjunction with the scope , context , and concordance thereof , that is , with the Logick of the Scripture , by mans reason to be questioned , but reason is to be captivate to the authority thereof . 2. I hope you doe not thinke of any way for obtaining the sence and minde of God , otherwise then by the letter ; if an Angel from Heaven should preach any other Doctrine , let him be accurst .

Goodwin .

Now if the Scriptures themselves be upon no other termes , nor in any other case serviceable , or usefull unto men , for the tryall of Doctrines and Opinions , but only as and when they are clearly understood by them , it clearly followes , that whatsoever is requisite and necessary to bring men to a true understanding of the Scriptures , is of equall necessity for the distinguishing of Doctrines , and to interpose , or be made use of in all affaires and concernments in Religion ; if then the reasons , judgements , and understandings of men must of necessity interpose , act , argue , debate , and consider before the true sence and minde of God in any Scripture can be duly apprehended , understood , and beleeved by men , it is a plaine case that these are to be used , and to be interessed in whatsoever is of any religious consequence , or concernment to us . That the minde of God in the Scriptures cannot be duly apprehended , received , or beleeved by men , but by the acting and working of their reasons , mindes , and understandings , in order hereunto , is evident from hence , viz. because the minde of God cannot be thus apprehended , or beleeved by men , but by meanes of an intellectuall or rationall difference tasted , or resented by them , between this minde of his , and all other mindes , meanings , or sences whatsoever , that may be supposed to reside , or be in the words .

Resbury .

If you was not a man , whose eare is chain'd to the musicke of his owne Tongue , you might spare the greatest part of your words , and yet speake as much as you doe . In what sence Reason is to be used , in what sence to be laid aside , we have seene already , as likewise the use and necessity of the Word of God , for begetting in mans understanding that intellectuall , or rationall difference tasted , or resented by him which you speake of , the Word being the rule and light to the understanding , as to matters of religion .

Goodwin .

For example , If there be another sence to be given of such , or such a passage of Scripture , either contrary unto , or differing from that , which I conceive to be the minde of God here , which hath the same rationall , or intellectuall savour and taste with this , that is , which as well suits with the words , agrees with the Context , falls in with the scope and subject matter in hand , is as accordable with Scripture-assertion elsewhere , co●ports as clearly with the unquestionable Principles of reason , and the like ; how is it possible for me in this case to conceive or beleeve , especially with the certainty of faith , that my sence is the minde of God , and consequently the true sence of that place , rather then that other , which hath all the same Characters , Symptomes , and Arguments of being the minde of God , which none hath , therefore it must needs be by the exercise and acting of my reason and understanding , and by the report which they make of their discoveries in their enquiries , that I come regularly to conclude , and to be satisfied , that this is the minde of God in such or such a Scripture , and none other .

Resbury .

1 In our enquiries into the true meaning of any text of Scripture , the word it selfe by the formes of expression , scope , context , and agreement with Scripture-assertion elsewhere , is our Card , and compasse , by which reason is to steere her enquiry , not reason the Judge above , or against the word .

2 Such an example doe you here give , and so doe you state it , as it labours of a most evident contradiction . For how is it possible that two different , much lesse contrary sences , should have ▪ the same intellectuall taste , or savour , should as well suit with the words , agree with the context , and have those other Characters , which you name , one as another ? Secondly , suppose such a thing possible , how is it yet possible that reason should determine which is the true sence ? If both sences have both Scripture and reason equally for them , as is here supposed , whence shall reason frame a judgement for this rather then that , or for that rather then this ? I beleeve you made great haste , when you made so little speed . One thing further let me minde you of , that wheras you begin with intellectual savour and taste , and conclude with the unquestionable principles of reason , you might in both have spared your paines , for where the other Characters are found , they will conclude the sence , and if reason shall discerne them , she must needs see there is reason to conclude with them .

Goodwin .

If it be here objected , and demanded ; But is it meet , or tolerable , that the reason of man should judge in the things of God ? or that the understandings of men should umpire , and determine in his affaires ? I answer ;

1 If God pleaseth to impart his minde , and Counsels in his Word and writing unto men , with an injunction , and charge , that they receive and owne them , as from him , and that they take heed they doe not mistake him , or embrace either their owne conceits , or the mindes of others , in stead of his , in this case for men to put a difference by way of judging and discerning between the minde of God , and that which is not his minde , is so farre from being an act of Authority , Presumption , or unseemly Vsurpation in men , that it is a fruit of their deep loyalty , submission , and obedience unto God . When Christ enjoyned the Disciples of the Pharisees , and the Herodians , to render unto Caesar the things which are Caesars , and unto God the things which are Gods ; he did not only give them a warrant , and Commission to judge and determine what , and which were the things of God , as well as which were the things of Caesar , but laid a charge upon them also , to put this warrant in execution ; and this not only by judging actually which were the things of God , but by practising and acting also , upon and according to this judgement .

2 To judge of God , and of the things of God , in the sence we now speake , is but to acknowledge , owne , and receive God , and the things of God , in their transcendent excellency , goodnesse , and truth , and as differenced in their perfections respectively , from all other beings and things ; the poorest and meanest subject that is may lawfully , and without any just offence , judge his Prince , yea , or him that is made a lawfull Iudge over him , to be wise , just , bountifull , &c. at lest when there is sufficient ground for it .

Resbury .

Here according to your manner , you spin out your discourse by triviall Objections , and Answers ; for your answer it is true , allowing the Scripture the honour to guide and rectifie reason by her assertions , and by her authority to conclude it : but both the Objection and Answer tedious , because impertinent .

Goodwin .

If it be yet further demanded ; But is the reason or understanding of man competent to judge the things of God , as ( for example ) to determine , and conclude what is the minde of God in such or such a passage of Scripture , or in such and such a case ? Doth not the Scripture speake of men in their naturall condition , calling them darknesse ? affirming likewise , That the light shineth in darknesse , and the darknesse comprehendeth it not ? and elsewhere doth it not informe us , that the naturall man perceiveth ( or receiveth ) not the things of the Spirit of God , because they are foolishnesse unto him ? neither can he know them , because they are spiritually discerned ? And how many Heathen Philosophers , Hereticks , and others undertaking to judge of the things of God in the Gospell , by the light and strength of their owne reasons , and understandings , have miscarried , to the everlasting perdition of their owne soules , and as is much to be feared , of many others also ? to all this I answer by degrees .

Resbury .

More spinning still ; He that hath an opinion to broach that may not abide the light , must not presently lay it downe in termes , but by winding discourses and fetches about usher it in . Master Goodwin is no Novice at this Artifice . Hence we had before such a long and plausible discourse against Errour in generall , wherein were couched many insinuations against the darknesse and impotency of the naturall mans understanding ; then a confused and cl●morous Discourse about the necessity , interest , and use of reason in matters of Religion , and of a Spirituall or supernaturall concernment , till at last he came boldly up to vent his Socinian Errour . After which againe , no little impertinent objecting and answering , and having by this time , as he hopes , discomposed the judgement , and scattered the intention of his Reader , he is now hastening to speak out , what he durst but mutter all this while , and make for at a distance , by way of glancing , rather then asserting his Pelagian Doctrine , for which even his Socinian Doctrine hath been making way , and must still be employed in this service . And now good Reader , we are approaching that corrupt Tenet of his , which we gave notice of at the end of his Discourse against Errour , and which we then promised to call to account in its proper place .

CHAP. IV. Goodwin .

IT is a thing as unquestionable , as that the Sunne is up at noon day , that reason and understanding in men are competent to judge of the things of God , at lest of some , yea , of many of them , or rather indeed of all that are contained in the Scriptures , according to their degree of discovery and manifestation there ; for doth not God himselfe owne them in this capacity , when he appeales , and referres himselfe unto them in severall of his great and important affaires , authorizing them to judge in the case between him and his adversaries ? And now O inhabitants of Ierusalem , and men of Iudah , judge I pray you betwixt me and my Vine-yard , what could have been done more to my Vine-yard , that I have not done in it . So againe , Heare now O house of Israel , are not my wayes equall ? are not your wayes unequall ? In these and such like appeales , ●e supposeth the persons appealed unto to be as capable , or ( however as well capable , of the equity and righteousnesse of his wayes ( and consequently to be in a regular capacity of justifying him ) as of the unworthinesse , and unrighteousnesse of their wayes against whom he standeth in the contest . So our Saviour , to the chiefe Priests and Elders in his Parable , When the Lord therefore of the Vine-yard cometh , what will he ( or rather , what shall he ) doe unto those Husband-men ? they say unto him , he will miserably destroy those Husband-men , and let out his Vine-yard unto others , who shall render him the fruits in their season ; We see these Priests and Elders , though men of great unworthinesse otherwise , and farre from beleeving in Christ , were yet able to award a righteous judgement , and such as our Saviour himselfe approved , yea , and put in execution not long after , between him and his Husband-men ; so in another place to the Hypocriticall Iewes , Yee Hypocrites , yee can discerne the face of the skie , and of the earth , but how is it that yee doe not discerne this time ? yea , and why even of ( or from ) your selves judge yee not what is right ? in which passage ( amongst other things ) be clearly implyeth these two .

1 That had they set their mindes upon things that most concerned them , they were in a sufficient capacity , by the direction and help of those Characters and Signes , which their owne Prophets had long before delivered , clearly to have discerned , that the dayes and times in which they now lived , were indeed the dayes of their Messiah .

2 That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from themselves , that is , out of naturall and inbred Principles , whereby they were enabled to judge of things commodious , and expedient for them in like cases , they were in a capacity to have come to this issue and conclusion ; That it was now high time to comprimise that great and weighty controversie , which had of a long time been depending between God and them , by Repentance . The Apostle Paul willeth the Corinthians in one place to judge what he saith ; in another , he directeth , That in their Church-meetings the Prophets should speake , two or three , and that the rest should judge ; in both which places ●e clearly supposeth in them a competency of Iudicature , or discerning about spirituall things . And when in his defence before Agrippa , be demands of him , and the rest that were present , Why should it be thought a thing incredible with you , that God should raise the dead ? he clearly supposeth , that the Resurrection it selfe of the dead , which yet is one of the great and deep Mysteries of the Gospell , was nothing , but what they consulting with the light of reason , and understanding in themselves , ( for they were not supernaturally enlightned ) might judge probable enough , and no way unlike to be effected . When God commands , and cals upon all men every where to repent ( and so to beleeve ) he must either suppose them in a capacity to distinguish , and discerne between the things , whereof he would have them repent , and so between what he would have them to beleeve , and what not ; or else speake unto them as no otherwise capable of such his Commands , then the stones in the earth , or Beasts of the field ; and how then is the Commandement holy , just , and good ? therefore certainly those noble faculties , and endowments of reason , and understanding in men , as they are sustained , supported , and assisted by the Spirit of God in the generality of men , are in a capacity of apprehending , discerning , and understanding the things of God in the Gospel .

Resbury .

We have here an Answer to the Objection , first begun with an hardy and venturous assertion , with great confidence set off , that the naturall man may discerne of all the Truthes of God contained in the Scriptures , according to their degree of discovery , and manifestation there , that is , according as they are more or lesse clearly laid downe there ; That it is affirmed here of naturall men , is evident both from the Objection it selfe , and the Answer in divers passages of it . Secondly , This assertion endeavoured to be proved by severall instances , but neither any of them , nor all together reach the proofe , there being nothing at all in them thus applyed , but meere fallacies .

1 From the part to the whole ; Suppose these instances were obvious enough to the Naturall man , it doth not therefore follow that he can discerne all Scripture-truthes , this is too slender an induction of particulars to prove the generall ; And as all of them together labour of this fallacy , , so the last instance particularly . Suppose the naturall man may discerne some things to be beleeved , and repented of , it doth not thence follow , that he may discerne all things of that kinde .

2 From unequals , as if equals ; 1. The Naturall man hath light to discerne some particulars of the Law of God unto Conviction , yet in divers cases this light is very glimmeting , and vanishing ; it doth not hence follow that he hath light to discerne all the Mysterious truthes of the Gospel . Instances belonging to the Law are , the first , second , and third . 2 By Naturall light may in divers cases a Prophecy fulfilled be discerned , comparing the event with the Prediction of it . Thus in the fourth instance might the dayes of the Messiah have been discerned by the Iewes , who owned , and conversed with those Prophesies , which fore-told them , and that being discerned , a granted duty likewise , depending on it , must needs be discerned , as that the Messiah was to be embraced , and sins to be repented of ; but neither doth it hence follow , that all Gospel Mysteries might be discerned : as for your observation 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the meaning may very well be , why not without a Monitor ? 3. Suppose by Naturall light the Omnipotency of God may be discerned , and thence the possibility of the Resurrection of the dead ( for that is it the Apostle urgeth ; ) why should it be incredible to men , as though impossible with God ? Still will it not hence follow , that more Mysterious Gospel truthes may be discerned , though many Attributes of the Divine Nature may in some measure be discerned by Naturall light , and workes thereon depending ; yet doth it no wise hence follow , that therefore all Gospell truthes are discernable ; of this kinde is the fifth Instance , there being a great disparity betwixt these and those .

3 From the Argument to the Question , this in the fourth Instance , the Question to be proved is of Naturall men , the instance here for proofe of it is of the Saints ; an Argument altogether impertinent . Ignoratio Elenchi .

4 From the Object : The Command of God , to the Adjunct related to it , mans ability for discerning it , the Command , or Expostulation aequivalent : Why doe yee not discerne ? and why of your selves doe yee not judge ? and when God cals men to beleeve , and repent , he must suppose them in a capacity to distinguish and discerne betwixt the things , &c. For answer hereto from the command of discerning , to the power of discerning , there is no consequence , except God who commands , give that power , man commanded cannot understand many maine things ; otherwise why doth David pray so earnestly , that God would open his eyes , that he may behold the wonderfull things of his Law ▪ Psal. 119. ver. 18. That he would give him understanding , that he might keep his Law , ver. 34 ? Why doth the Apostle pray for the Ephesians , That God would give unto them the spirit of Wisdome , and revelation in the knowledge of Christ , that the eyes of their understanding being enlightened , ●●ey might know what is the hope of his calling , 1 Ephes. 17 , 18 ? Why doth the same Apostle teach , That the Naturall man cannot know the things of the Spirit of God ? adding the reason , because they are spiritually discerned ; If the Naturall man can discerne all the truthes of God , all Gospel Mysteries . In a word , to argue from the command in generall , to ability for performance in things of Spirituall nature is an old Pelagian errour ; the Lord commands the Iewes to make to themselves new hearts , but otherwhere he declares himselfe the Maker thereof ; to circumcise their hearts , but otherwhere it is his promise to doe it . Christ commands the Iewes to beleeve on the light , Iohn 12. 36 , yet could they not , as being hardned , and of whom it was long since Prophesied that they should not 39 , 40. A thousand instances might be given to confirme this truth : but we shall have more occasion afterwards ; in the meanetime , when the Pelagians were thus wont to argue , from the command to the power , as Austine every where refutes them , by the promise of God to worke in the Elect by peculiar grace , what he requires , and by the prayers of the Saints , and by their thanksgivings , and the like ; so he layes downe this generall conclusion . Nothing doe I see in the Holy Scriptures commanded by the Lord to man , for the proving of his free will , which may not be found either to be given of his goodnesse , or to be desired , for manifesting the ayde of Grace , Lib. 2. contra d●as , Episto . Pelag. c. 10. And in his Book , De correp. & gratia , c. 2. Against that Pelagian clamour , why are we commanded to turne from evill and doe good , if we doe it not ? but God workes in us both to will , and to doe : he answers ; Let the Sonnes of God know , that they are acted by the Spirit of God , to act what is to be acted , and when they have acted it , to him let them give thankes , by whom they were acted , for they are acted that they may act , not that they may act nothing , and this is shewed to them , what they ought to act , that when they have acted , as they ought to act , that is , with love , and with the delight of righteousnesse , they may rejoyce to have received that sweetnesse , which the Lord hath given , that the earth might bring forth her fruit ; but when they act not , whether by not doing at all , or by not doing out of love , let them pray that they may receive what yet they have not , For what shall they have that they shall not receive , or what have they that they have not received ? A little after , Cap. 3. he concludes , that in the command man is to take notice what he ought to have in the reproofe , that it is his owne fault that he hath it not , in prayer , whence he is to receive what he would have .

5 From Disparates , as one and the same , he affirmes such a knowledge in the power of the Naturall man , as whence he may repent and beleeve , nay must , for thus he inferres ; that men , who act and quit themselves according to the true Principles of that reason , which God hath planted in them , cannot but beleeve , and be partakers of the precious faith of the Gospel ; and repentance he requires before faith , as is evident in that passage of his , God cals upon all men every where to repent , and so to beleeve ; if they cannot but beleeve , and that they may beleeve they must repent ; then from this knowledge in the Naturall mans power , both faith and repentance necessarily ensue . That this knowledge is in the power of the Naturall man , according to his Doctrine , is evident , because the Objection and Answer is about the Naturall man , whence he inferres this conclusion .

Now for answer , here is the fallacy , he confounds that knowledge which may be in the Naturall man , with that which cannot be but in the Spirituall .

There is a two-fold knowledge about Spirituall things : The 1 Naturall . 2 Spirituall . The former Historical , or of Logical apprehension of Propositions rather then of things ; or of Propositions only distinctly , of things contained in the Propositions confusedly , and afar off ; as when a man reads an History of persons , places , &c. but sees them not with his eye .

The latter Iniuitivè , or of Spirituall Vision , the things themselves in the light of the Spirit , beheld , as it were by Vision , distinctly , and at hand ; the former like that knowledge which the Queene of Sheba had of Salomon in her own Country , only by heare-say ; the latter , like that which she had of him at Ierusalem , by the sight of her eyes , 1. King . 10. 4 , 5 , 6 , 7. then she beleeved , then she admired , not till then . This is the knowledge , whence springs faith , and repentance , and this is peculiar to the Saints , 1 Ephes. 17 , 18. 1 Cor. 2. 9 , 10 , 11 , 12. Mat. 16. 17.

CHAP. V. Goodwin .

YEa , and evident it is from the Scriptures , that men act beneath themselves , are remisse , and slothfull in awaking those Principles of light and understanding , that are vested in their natures , or else willingly choake , suppresse , and smother them , if they remaine in the snare of unbeleefe ; Pray for us , ( saith Paul so the Thessalonians ) that we may be delivered from unreasonable and evill men , for all men have not faith . By unreasonable ( or as the word signifyeth absurd ) and evill men , he plainly meaneth , not men who naturally , or in actu primo were unreasonable , such as those , were not like to endanger him , or to obstruct the course of the Gospel ; but such as were unreasonable , Actu secundo ( that is ) persons who acted contrary to the light and principles of reason , and hereby became 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , industriously evill , or wicked ; that there were such persons as these abroad in the world , he gives this account , For all men have not faith ; which clearly implyeth , that men who act , and quit themselves according to the true Principles of that reason , which God hath planted in them , cannot but beleeve , and be partakers of the precious faith of the Gospel . To this purpose that passage in Chrysostome is memorably worthy ; As to beleeve ( the Gospel ) is the part of a raised , and nobly ingenuous soule ; so ( on the contrary ) not to beleeve is the property of a soule most unreasonable , and unworthy , and depressed , ( or bowed downe ) so the so●●ishnesse of bruit beasts .

Resbury .

Reader , here we must grapple close with him ; observe in his owne words what here he saith about the understanding of the Naturall man , and his power to make use of it for repenting , and beleeving : now one of these two he must needs affirme , either that he may so use his naturall understanding , as thence , without any peculiar and higher worke of the Spirit of God , he may repent , and beleeve , or rather he must ; or else upon such use of it , as he may make , he shall certainly receive such a worke of the Spirit upon his soule , as thence not only may , but must faith and repentance be produced : whether of these he affirmes , I charge it with 1. Evident falshood , 2. With Pelagianisme .

First , for the falshood of both these I shall use only foure Arguments to evince it .

From the doctrine of Naturall corruption .

If we be not sufficient of our selves , as of our selves , to thinke a good thought ; If there be none in the state of naturall corruption that understands , that seekes after God ; If that that is borne of the flesh be flesh ; If in this flesh there dwels no good thing ; If the naturall man receives not the things of the Spirit of God , but they are foolishnesse unto him , neither can know them , because they are Spiritually discerned ; If the flesh , and the lustings thereof be contrary to the Spirit , and the lustings thereof ; If in the regenerate with the flesh , the Law of sinne is served in opposition to the minde , serving the Law of God ; If vaine man though he would faine be wise , yet is borne like a wilde Asses Colt ; If the naturall man be dead in trespasses and sins ; If he be darknesse ; If the minding of the flesh be enmity against God ; If it be not subject to the Law of God , neither can be , so that they that are in the flesh cannot please God ; then in neither of those sences is faith and repentance in the Naturall mans power .

But the Antecedent , or the former is true .

Therefore the Consequent , or the latter .

As for those frivolous exceptions , which you have against some of these particulars concerning naturall corruption , we shall blow them away when we come to them , for they are light chaffe .

II.

From the Doctrine of the Naturall mans subjection to Satan .

If Satan be the Prince of the world , the god of the world ; If the course of the world in the lusts of the flesh , fulfilling the desires of the flesh , be according to the Prince of the power of the Aire , the spirit that workes effectually in the children of disobedience ; If Satan , the strong man , have such possession of the Naturall man , as without the peculiar worke of the Holy Ghost , as the stronger , he cannot be dispossest .

Then is not repentance , and faith , in either of the two named sences in the power of the naturall man .

But the former is true .

Therefore the latter .

III.

From the subjection of the Naturall man to the Law , as the Covenant of Workes .

If in this estate of naturall corruption and subjection to the Devill therein , all Naturall men be under the Law , as the Covenant of Workes , and the Law only reveales sinne , and wrath , stirres up and increaseth finne , but gives no strength against it ; When we were in the flesh , the motions of sinne , which were by the Law , did worke in our members , Rom. 7. 5. Sin tooke occasion by the Commandement , and wrought in me all manner of concupiscence , ver. 11.

Then as formerly .

But the former is here true likewise .

Therefore the latter .

IV.

From the Doctrine of Regeneration .

If Regeneration be ( as the word sounds ) a New Birth , a birth of the Spirit , in opposition to the naturall Birth , as the birth of the Flesh ; a birth not of bloud , nor of the will of the flesh , nor of the will of man , but of God ; a quickning of such as were dead in trespasses and sins ; a resurrection from the dead , a new creation ; If none can come unto Christ except drawne of the Father ; If not of workes that we have done , but of his owne grace ; If not of him that wils , nor of him that runs , but of God who sheweth mercy ; If a calling out of darknesse ; If translating from the power of darknesse , a taking away the heart of stone , and giving a● heart of flesh . Then as formerly .

But the former is true .

Therefore the latter .

Further consideration of the falshood of this Doctrine we shall have in that which followes , shewing the Pelagianisme of it .

CHAP. VI. Now for the Pelagianisme of this Doctrine .

1 SUppose it acknowledge no supernaturall grace , ( and therefore no grace ) but only toying with the word Grace , ascribes saving vertues and operations to Nature , and an assistance from God , proportion'd and attemper'd to the heedfull exercise and improvement of naturall abilities , then is it evidently Pelagian , and that of the first stamp .

But if this be not the spirit of this Doctrine those conclusions here laid downe are very closely exprest .

1 That men act beneath themselves , ( and here he speakes of the generality of men ) are remisse , and slothfull , in awakening those Principles of light and understanding that are vested in their Natures , or else willingly choake , suppresse , and smother them , if they remaine in the snare of unbeleefe .

2 That men who act , and quit themselves according to the true Principles of that reason which God hath planted in them , cannot but beleeve , and be partakers of the precious faith of the Gospel . Let us now adde a further explication in his owne words presently after , and this will yet more clearly appeare to have been his meaning which we here suppose ; his words are as followeth . That about the efficacy of the Grace of God vouchsafed unto men , there is a great abuse of the word Naturall , and so of the word Supernaturall , a word not found in the Scriptures , either formally , or vertually ; ( the grosse falshood whereof we shall see in due place ) and that the Scripture knoweth not the word Naturall in any such sence , wherein it should distinguish the unregenerate state of a man from the regenerate , ( as false as the former , as in due time shall be demonstrated . ) Now this Commentary of his owne is so manifest for the sence we here suppose , as needs no insisting upon ; for if the efficacy of Grace be not supernaturall , then neither is Grace it selfe as the Principle , nor any effects of Grace , as to beleeve , repent , &c. supernaturall ; for the principle , operation , and effects are all of one kinde , naturall or supernaturall ; and so Grace is nothing else but a naturall endowment , and improvement .

But then , what shall be his meaning afterwards in his explication of the Parable of the Talents , where he speakes thus : That in case men will stirre up , and lay out themselves accordingly , in the improvement of such abilities and gifts , as shall from time to time be vouchsafed to them , they may by vertue of the bounty , and gracious decree of God in that behalfe , attaine , and receive from God what proportion , and measure of the Spirit and Grace of God they can desire .

I answer ; The worke of this Spirit of Grace upon their hearts , if it be supernaturall , he contradicts himselfe , who will not allow that word either formally , or vertually about the efficacy of Grace ; if he doe not contradict himselfe , this worke of the Spirit must be nothing slse but such an influx , as is attemper'd , and proportion'd to mans Naturall acting , and therefore naturall . But this was the frequent manner of his great Apostle Pelagius , to play fast and loose at every turne with the words Grace , and Nature . I much suspect that very Doctrine of Pelagius , which Austine layes downe in his owne words , Lib. de grat . Christi , &c. c. 4. to be here touched : We , saith Pelagius , distinguish thus these three ; In the first place we appoint , to be able ; in the second , to will ; in the third , to be ; To be able , we place in Nature , to will , in free Choyce , to be , in effect . That first , to be able belongs properly to God , who hath conferred it upon his Creature ; the two others , that is , to will , and to be , are to be referred unto man , because they descended from the fountaine of Free will ; therefore in the will , and in the good worke , the praise is of man , yea , both of man and God , who hath given to him the possibility of the will it selfe , and of the work , and who alwayes helps that possibility it selfe with the ayde of his Grace , but that men may be able to will good , and to finish it , this is only of God . See now what Austine here advertiseth , concerning Pelagius his Concession of Grace , ( which , how rightly it suits Master Goodwin , let the Reader judge . Whensoever ( saith he ) we heare that he confesseth the aide of Divine Grace , we ought to know , that he neither beleeves our wil , nor our action to be helped hereby , but only the possibility of the will , and work ; which alone of these three he affirmes that we have of God , and this in nature , as is manifest .

CHAP. VII .

2. SUppose it acknowledge no habitual grace upon the will renewing it , nor effectuall acting , and determining it , but all the assistance of grace acknowledged ( be it naturall or supernaturall ) is onely for inlightening the understanding , and exciting the will to determine it selfe ; whence it may come to passe , that the will may , as to the event , obey , or not obey the call of God . This is partly no more then what Pelagius acknowledged , partly opposite to that grace , which the Orthodox Fathers maintained against him .

1 Observe here , that he puts all upon the Understanding , as if all the assistance of grace necessary , was onely for enlightening it .

2 That Pelagius himselfe was driven to acknowledge thus much , and withall , exciting grace , whatsoever he meant thereby .

3 That the Fathers opposing his Heresie , required and maintained that grace , which by supernaturall efficacy , did not onely inlighten the understanding , and excite the will ; but likewise did , by an efficacious impression , give both a new and spirituall power to the will , as likewise the acting of that power ; and the same grace that gave the power , gave likewise the acting of that power , and was both preventing and effectuall , and peculiar , and of infallible issue for conversion , and therefore not common to those who were converted , with those who were not , but peculiar to the converted . But let us see the truth of what is here asserted .

And first , What Pelagius acknowledged ( as much for ought I can discern as Mr. Goodwin , ) August . lib: de gratiâ Christi contra Pelag. & Caelest. chap , 10. Thus reports him , When he had a long time affirmed , that not by the aide of God , but of our selves in our selves , the will is made good ; he objected against himselfe , out of the Epistle to the Philippians chap. 2. and how ( saith he ) shall that of the Apostle stand , It is God that workes in us , both to will and to doe ; Then , that he might , as it were , answer this objection , which he saw so vehemently against his opinion ; going on he addes , He works in us to will what is good , to wil what is holy , whilst he inflames us , who are addicted to earthly things , after the manner of the dumb beasts , loving only the things present , with the greatnesse of the glory to come , and with promise of rewards ; whilst by the revelation of wisdom hee stirs up the listlesse Will to desire after God , whilst he exhorts us to all that is good . To the same purpose , c. 7. and c. 41.

2 What Austine requires in his answer hereto , when he had first discovered his subtlety , that all that he intends here , by revelation of wisdome , and exhortation may be nothing else but ( according to his former doctrine ) Effectuall and determining grace upon the Will . the law of God and doctrine of his word ; ( as all that Mr. Goodwin means by his concession of grace is nothing but what is natural ) He addes , But no such grace will we owne : Let him at length acknowledge that grace , whereby the greatnesse of the glory to come , is not onely promised , but is withall beleeved , and hoped for ; nor only is wisdom revealed , but withall it is beloved ; nor onely is all that is good exhorted to , but perswaded ; for all have not faith , who by the Scriptures hear the Lord promising the Kingdome of heaven ; neither are all perswaded , who are exhorted that they would come to him , who saith , Come unto me all yee that labour . No potential grace but what is effectuall , that grace which gives to be able to obey the cal of God , gives effectually to obey . The grace of Christ not common , but peculiar to all those and onely those , who are converted by it . The power of conversion from God . But who they are that have faith , and who are perswaded to come to him , hee hath showne clearly enough , where he saith , No man can come unto me , except the father draw him ; and a little after , where he speakes of unbeleevers , I have said unto you ( saith he ) that no man can come to me except it be given him of the father , Iohn 6. 44. and 65. This grace Pelagius must confesse , if hee will not only be called , but likewise be a Christian . Hearken to this Mr. Goodwin , least your Christianity be called into question . And chap. 12. speaking of the same grace ; by this grace , saith he , we not only know what to do , but we do what we know ; nor only doe we beleeve what we should love , but we love what we beleeve . Then he goes on chap. 13. If this grace must be called doctrine , let it be so called , but so , as that we beleeve , that God poures it into the soul more deeply and inwardly by an unspeakable sweetnesse , not only by those who plant and water outwardly , but also by himselfe , who gives the increase in secret , so as not only to shew the truth but to bestow love . For so doth God teach those who are called according to his purpose , giving at once both to know The teaching of divine grace , effectuall upon the wil. what they should doe , and to doe what they know ; whence the Apostle to the Thessalonians 1 Epistle 4. 9. But concerning brotherly love , yee neede not that I write unto you , for yee are taught of God to love one another : And that hee might prove that they were taught of God , he addes presently , And indeed yee doe it towards all the brethren , which are in Macedonia ; Shewing this to be a most certaine evidence , that they are taught of God , if they d●e what they are taught . After this manner , Are all taught , who are called according 〈◊〉 purpose , as it is written in the Prophets , They shall all be taught of God .

But hee that knowes what he ought to doe , and doth it not , hath not yet learned of God according to Grace , but according to the Law ; not according to the Spirit , but according to the Letter . Then chap. 14. speaking of the same effectuall teaching of grace , Of this manner of teaching , saith he , the Lord sayes , Every one who hath heard and learned of the father , comes to me ; whosoever therefore hath not come , it is not rightly said of him , he hath heard indeed , and learned that he should come ; but he will not doe what hee hath learned : In no wise is it The efficacy of grace determining the wi● in its motion , & operation takes not away the liberty of the wil rightly said of that manner of teaching , whereby God teaches through grace ; For ( if as the truth speakes ) every one , who hath learned , comes ; whosoever comes not , hee hath not learned ; but who sees not , that each one comes and comes not , by the liberty of the will ? but this liberty may be alone , if it comes not ; but if it come ; assisted it must be ; and so assisted , as not onely that it may know what is to bee done , but that likewise it may doe what it knowes . And hence , when God teacheth not by the letter of the Law , but by the grace of the spirit ; he so teacheth , that what any one hath learned , he doth not onely see by knowing , but also desire by willing , and performe by doing ; and by that divine manner of teaching , even the Will it selfe , and the operation it selfe , not onely the naturall possibility of willing , and working is assisted . For if onely our power was helped by grace , the Lord would have said thus , Every one who hath heard , and learned of the father , may or can come to me : but hee saith not so , but d●th come to me : A power of coming Pelagius places in Nature , or even as he hath now begun to speake , in Grace , of what kind soever he accounts it , by which , as he saith , the possibility it self is helped , That aide of grace which gives the power of coming to Christ , gives the act likewise . but to come is now in the will , and the worke ; But it followes not , that hee that can come doth come , except he will it , and doe it .

But every one who hath learned of the father not onely can come , but doth come , where there is now both the advance of possibility , and the affection of the will , and the effect of the action .

Reader , It is easie for thee to observe from these testimonies out of this most learned and pious Father , how powerfull upon the will , how effectuall in the worke , how infallible , how peculiar , the grace of God is , according to what I affirmed before , and all with cleare evidence , and much strength of Scripture made good : But indeed this great assertion of Grace doth so abound in this doctrine , which he doth most strenuously maintain , that it is very hard to make an end of quotations out of him , not so much for his authority , as for his demonstration by Scripture , and his singular excellency in discussing it . Wee shall adde a little more , and but a little . In his booke de grati● & lib. arbitr. c. 16. It is certain , that when we Effectuall grace upon the wil determining it in its motion . will , we will , but it is he who makes us to will what is good ; of whom it is said , that the will is prepared of the Lord : of whom it is said , It is God who worketh in us both to will and to do . It is certaine , that when we doe , we doe , but he makes us to doe , affording most effectuall strength to the will ; who hath said , I will make you to walke in my Statutes , and yee shall keep my Iudgements and doe them : When he saith I will make you to doe , what saith he else , but that Habitual and renewing grace upon the wil together with effectual . I will take from you the heart of stone , whence yee did not ; and will give you an heart of flesh , that you may doe . And what is this , but I will take away your hard heart , whence ye did not , and I will give you an obedient heart , whence you may doe ? here we have both the renewing , and acting of the will ; and this certainly and infallibly . To the same purpose , cap. 17. Speaking of Peter , that he had no strong love , when he denyed his Lord , and yet he had a small and imperfect love , when he said to the Preventing and subsequent grace , operating and co-operating grace , preventing and operating ; whence the first act of grace subsequent , and co-operating ; whence the following act , to which following acts , this grace is preventing , and operating , subsequent , and co-operating , onely in respect of the first preventing and habituall grace all along . Lord , I will lay downe my life for thee , for hee thought he could doe what hee felt himselfe to will . Hee addes , And who had begun to give that , though small love ? but he , who prepares the will , and perfects by working with us , what he begins by working in us : Because he , as the authour , works in us to will , who , as the finisher , works with us , when we will . Whence saith the Apostle , I am confident that he , that hath begun a good worke in you , will perfect it to the day of Iesus Christ . Phil. 1. 6. Therefore that wee may wil , he works without us ; but when we will , and so will , as that we doe , he works with us : But without him , either working that we may will , or working with us , when we will , wee have no strength to the good workes of pietie . Chap. 18. upon that text of Scripture , Let us love one another , for love is of God , 1 Joh. 4. 7. Why is it said , Let us love one another , for love is of God , but because by the Command free will is admonished to seeke the gift of God ; When it is said , Let us love one another , there is the Law ; when it is said , for love is of God , there is Grace : Grace makes us lovers of the Law , but the Law it selfe without Grace makes us only offenders . Yee have not chosen me , but I have chosen you ; If yee have not chosen , doubtlesse yee have not loved , for how should they chuse him whom they loved not ?

And Chap. 19. In Iohn , the light saith , Behold what great love the Father hath given us ? In the Pelagians , darknesse saith , We have love of our selves ; which if they had true , that is , Christian love , they would know whence they had it , as the Apostle knew , who said , We have not received the spirit of this world , but the Spirit of God , that we might know the things that are freely given us of God ; Iohn saith , God is love ; and the Pelagians say , that they even have God himselfe , n●● of God , but of themselves . And when they confesse , that we have the knowledge of the Law from God , they will have love to be of our selves ; neither doe they heare the Apostle saying , Knowledge puffesh up , but charity ( or love ) edifies . But I must take off my hand , he is so abundant in all his Polemique Writings against Pelagius , and his followers , that the Quotations would be Voluminous which might be taken out of them ; I shall therefore conclude with the determination of the Milevitane Councell , at which Austine himselfe was President , and subscribed , Can. 4. Whosoever shall say , that the Grace of God by Jesus Christ our Lord , helps against sinning in this regard only , because by it the meaning of the Commands is revealed , and opened to us , that we might know what we ought to desire , and what to eschew , but that by it is not performed , that what we know ought to be done , we also love to doe , and are enabled thereunto , Let him be Anathema ; for when the Apostle saith , Knowledge puffes up , but charity edifies , it is very wicked to beleeve , that we have the grace of Christ for that which puffeth up , but that we have it not for that which edifies , when both is the gift of God ; both to know what we ought to doe , and to love that we may doe it , that charity edifying , knowledge may not be able to puffe us up ; but as it is written of God , That be teacheth man knowledge , so is it written likewise , that Love is of God . Here we have the Doctrin of the Church in that age against the Hereticks in this point .

CHAP. VIII .

3 LEt what Grace soever , how true and genuine soever , be acknowledged from God to man , yet that Doctrine that teacheth , that it is given according to mens merit , in the sence of the Fathers against Pelagius , is Pelagian ; but such is Mr. Goodwins Doctrine . Evident it is , that he makes faith , and whatsoever he cals Grace , so to depend upon the good use of the naturall understanding , as upon that account it is given unto men , how farre , and in what sence soever it is given ; and as evident it is , that no good use can be made of the understanding in order to Grace , without some good use of the will ; for except a man will , he shall not , without the use of his will he cannot provoke , and stirre up himselfe , so much as to meditate of God , and the things of God ; but whosoever teacheth Grace to be given upon , or for the improvement of the Naturall will in any kinde or degree , falls under that so famously damned Doctrine of Pelagius , That Grace is given according to merits ; for clearing this , let us briefly represent the Pelagian Heresie in its four-fold state , and the Doctrine of Austin , and other Fathers , and in them the Doctrine of the Church there-against .

In the first place , Pelagius denyed all ayde of supernaturall Grace ( which Mr. Goodwin denies at this day , if he meane as he speakes ) affirming , that the naturall strength of Free will was sufficient to fulfill the Commands of God , and to obtaine eternall life , denying Origin all sinne to the last .

In the second state he admitted the ayde of Grace , but 1. He acknowledged this ayde only in the Law , and externall Doctrine , as also in the example of Christ . 2. He ascribed only this to it , that by it man might more easily fulfill the Commands of God , which without it he could fulfill . He likewise by Grace understood remission of sins .

In the third state , he at least seemed to admit inward illumination of the understanding , Many Learned men hold , that at length he came to this , a speciall work of inward illumination by the Spirit above what he acknowledged in the second state ; but he that shall weigh well what Austine saith , Lib. d● Gr. Christi , c. 7. 10. 22 , 23. 41. may well doubt of it . and inward excitation of the will ; but this likewise , that man might be able the more easily to fulfill the Commands of God , which without it he might doe , ever denying the infusion of grace into the will , withall holding , that this Grace was given according to merit , that is , upon the good use of Naturall power before hand ; against this Grace thus limited , we have out of Austine , and the Milevitan Councell newly spoken .

The fourth and last state was in the hands of certaine Pelagian Bishops , who wrote two Epistles against Austins Doctrine , which he answers in foure Bookes ; their Doctrine the Father layes downe in these words : They will have the desire of good in man to begin from man , that the grace of finishing may follow the merit of this beginning , if yet this at the least they will have .

They differ from the last recited , in this ; That they require this Grace , as simply necessary to the consummation of those vertues , the beginnings whereof were in Nature ; but for the first motion unto good they required no internall grace ; of this , Austine , Lib. 2. Contra duas Epistolas , Pelag. l. 8 , &c. where after the stating of the question , in the prosecution of his answer , he strongly concludes all along against them , and therein against Mr. Goodwin , ( taken in the best sence ) that he that teacheth , that any the least motion to good in man prevents the Grace of God , he teacheth that ●●igmatized Doctrine of Pelagius , that Grace is given according to merits , which as otherwhere formerly , so here againe he with much clearnesse refutes .

The Question is stated in these words : Now Subduing Grace . that is the thing which we have to attend , whether or no God inspires into man unwilling , Man unwilling , and resisting , by Grace made willing , and consenting , the least desire of good how small and impe●fect soever from grace and resisting the desire of good , so that now he be not resisting , he be not unwilling , but consenting unto good , and willing good . A little after , for this they thinke is to be objected against us ; That we say , God inspires into man unwilling , and resisting the desire not of how great good soever , but of imperfect good . It may be then that they themselves so farre keep a place for Grace , that they thinke without it a man may have a desire of good , but that good imperfect ; but for perfect good , he cannot more easily have the desire of it by Grace , but without Grace he cannot at all have the desire of it . Having thus stated it , he refutes the Pelagian tenet .

But so likewise they say , the Grace of God is given according to our merits , which in the East Pelagius fearing to be condemned , by the Acts of the Church condemned ; for if without the Grace of God , by us begins the desire of good , that beginning shall be merit , ( see here in how large a sence the Fathers take Merit in this Controversie ) to which as of due the ayde of Grace comes , and so the Grace of God shall not be freely given , but our merit shall be given .

But the Lord , that he might answer Pelagius yet to come , saith not without me somthing ye may doe , with much adoe , but he saith , Without me yee can doe nothing . And that he might answer these likewise yet to come , in the same Gospel-sentence , he saith not , without me yee can finish nothing , but , yee can doe nothing , Joh. 15. for if he had said finish , they might have said , That the ayde of God was necessary not to begin that which is good , this being of our selves , but to finish it ; but let them heare the Apostle too , for the Lord , when he saith , Without me yee can doe nothing , in this one word comprehends the beginning , and the end . But the Apostle , as the expounder of the Lords saying , distinguisheth each more plainly , saying , Because he that hath begun a good worke in you will finish it , untill the day of Christ Iesus , Philip. 1. But in the Holy Scriptures , in the same Apostle , we have found yet more then this , whereof we speak , We now speak of the desire of good , which if thou wil●c have begun by the wil of man , but perfected by the Lord . See what may be answered to the Apostle , saying , for , we are not sufficient of our selves to think any thing as of our selves , but our sufficiency is of God .

To thinke any thing , saith he , to wit , good ; but to thinke is lesse then to desire , for we thinke all that we desire , but we doe not desire all we thinke , because sometimes we think what we desire not .

Since therefore it is lesse to thinke then to desire , for a man may thinke of good which as yet he desires not , and afterwards may by profiting desire , what before without desiring he thought of , how unto that which is lesse , that is to thinke any thing that is good , we are not sufficient as of our selves , but our sufficiency is of God , and unto that which is greater , that is , to desire any thing that is good are we sufficient by our free-will , without the Divine ayde ? for neither here doth the Apostle say , not that we are sufficient to thinke what is perfect , as of our selves , but to thinke any thing , ( saith he ) contrary whereto is nothing : Whence is that of the Lord , Without me yee can doe nothing . Then alledging the misinterpretation of Prov. 16. 1. by the Pelagians , where they read , The preparation of the heart is of man , and interpret it , that it belongs to man , to prepare the heart ; that is , to begin good without the ayde of Divine grace .

Farre be it from the sonnes of the Promise ( saith he ) so to understand it , as though when they heare the Lord saying , Without me yee can doe nothing , they should , as it were , convince him , and say , Loe , without thee we can prepare the heart ; or when they heare from the Apostle Paul , Not that we are of our selves sufficient to think any thing as of our selves , but our sufficiency is of God . They should as it were convince him likewise , saying , Loe , we are sufficient of our selves to prepare the heart , and by this , to thinke some good ; farre be it from any so to understand it ; but the proud defenders of their owne free will , and the forsakers of the Churches faith . Man prepares the heart , but not without the ayde of God who toucheth the heart ; he concludes this Chapter with this memorable sentence .

Many good things God doth in man which man doth not ; but none doth man , which God doth not make man to doe . Then c. 9. Therefore the desire of good would not be in man from God , if it was not good ; but if it be good it is not , but from him in us , who is unchangeably good . For what is the desire of good , but love ? of which Iohn the Apostle speakes without any doubtings , saying , Love is of God ; neither the beginning thereof of our selves , and the perfection thereof of God , but if love be of God , the whole is unto us of God ; for God keeps us from that madnesse , that in his gifts we should make our selves first , and him last , because his mercy hath prevented me ; for if without him we can doe nothing , truly we can neither begin , nor finish . That we may begin , it is said , His mercy shall prevent me ; that we may finish , it is said , His mercy shall follow me ; then in the close of this Chapter , speaking of mans purpose ; The good purpose of man , ( saith he ) subsequent grace assists , but except grace had gone before , it had not been . The care of man likewise , which is said to be good , though when it hath begun to be , it is helped by grace , yet doth it not begin without grace , but is inspired by him of whom the Apostle saith , But thankes be unto God , who hath put the same care for you in the heart of Titus ; if it be the gift of God , that one man hath care for another , whose gift else shall it be , that a man hath care of himselfe ? Then c. 10 : which since it is so , I see not any thing in the Holy Scriptures commanded man of God , whereby his free will is proved , which is not found either to be given of his goodnesse , or to be required for the demonstration of the ayde of grace ; neither doth man at all begin to be changed from evill to good , by the beginning of faith , but as free mercy , and that which is not owing to him doth it in him .

CHAP. IX .

THis leades us to an after state of Pelagianisme The Massilian state of Pelagianisme . in the hands of the Massilians , which was much one and the same with that in the hands of these Pelagian Bishops .

Of them , and their tenets , we have in Prospers Epistle to Austin about the Reliques of the Pelagian Heresie , as likewise in the Epistle of Hilary of Arles . That opinion of theirs , which we shall here take notice of , as falling in with this lost state of Pelagianisme , and pertinent to our present businesse , we shall lay downe in Prospers words ; ( if I be not deceived they speake Mr. Goodwin ) Thus he relates . Some of these doe so farre not decline from the Pelagian pathes , that when they are constrained to confesse that Grace of Christ which prevents all humane merits , le●t if it be rendred to Merits , in vaine should it be called Grace , this Grace they will have to belong to the condition of every man , wherein the Grace of the Creator doth so order him , who before deserved nothing , as not existing of a free and rationall will , that by the discerning of good and evill , he may direct his will both to the knowledge of God , and to the obedience of his Commandements , and come to this Grace , whereby in Christ we are borne again , to wit , by the power of Nature , by asking , seeking , knocking , that therfore may he receive , therfore may he find , therfore may he enter in , because he used the good of Nature wel ; so that he deserved to come to this saving Grace , by the help of initial grace ? Let Mr. Goodwins doctrine be considered , where he denyes the word Supernaturall as formerly , and his conclusions , upon which we are all this while , together , with his explication of the Parable of the Talents , and see wherein he differs from these here described .

Hilary relates it thus , They agree that all men perished in Adam , neither can any man thence be freeed by his owne free will ; But this they affirme to be agreeable to truth , and meet to be preached , that when the occasion or opportunity of obtaining salvation , is declared to them that are utterly downe , and never able by their owne strength to rise , that by that merit , whereby they may will , and beleeve , they may be healed of their disease , and may obtain the increase of faith , and the effect of their thorow holinesse : But to begin any work , much lesse to finish it , they grant that no man is sufficient to himself . Then he addes to this purpose , That to beleeve , and will their owne healing by Christ , to seeke to the Phisitian for cure . These things they number not amongst workes , but these they will have to prevent the healing grace of Christ .

Upon the relation made in these two Epistles , Austin wrote his booke , De praedestinatione sanctorum , & de bono perseveranti● , where he with great strength and clearnesse refutes these opinions , proving at large , what Prosper briefly hints in his Epistle , that in those reliques of the Pelagian pravity , is nourished a strein of no mean virulency , if the beginning of salvation shall be evilly placed in man ; If the will of man shal wickedly be preferred before the wil of God ; If therefore any man shall be aided , because he would , and not therefore he would , because he was aided ; If he that is originally evill , shall evilly be beleeved to begin the receiving of good , not from the highest good , but from himselfe , If God be pleased from some other thing then what he hath given .

We have therefore thus shewed the severall states of the Pelagian Heresie , that our new Pelagians , the Arminians might be unmasked .

And because the Doctrine of Grace is so excellently cleared by Austin , and some other Fathers against these sacrilegious Tenets , I shal yet bring some things more out of their rich treasures . Austin therefore , lib. de praedestinatione sanctorum , c. 2 thus states the Question , That according to his adversaries , faith is not given of God to us , but it is encreased by God in us , by that merit wherby it begun of us . Against this he argues .

1 Here they depart not from that Doctrine which Pelagius himselfe was forced to condemne , in a Court of Bishops in Palestine , to wit , That the Grace of God is given according to our merits ; As though it belonged not to the Grace of God , that we have begun to beleeve , but rather belonged to his Grace , which for our beginning is added to us , that wee should beleeve more fully and perfectly ; and hence we in the first place give the beginning of faith to God , that the fulfillings of it may be recompensed to us , as likewise whatsoever else we faithfully aske . But against this , why doe we not rather heare , Who hath first given to him , and it shall be recompenced againe unto him ? for of him , and through him , and to him , are all things , Rom. 11. The beginning it selfe of our faith then , of whom is it but of him ? for it is not , this excepted , of him , are all the rest , but of him , and through him , and to him , are all things .

2 Truly was it said of the Apostle , To you it is given not onely to beleeve , but to suffer for Christ ; he sheweth both to be the gifts of God , because he saith both are given ; neither doth he say , that yee might more fully and perfectly beleeve in him , but that yee might beleeve in him .

3 Neither did he say that himselfe had obtained mercy , that he might be more faithfull , but that he might be faithfull , for he knew , that he did not first give the beginning of his faith to God , and had the increase thereof recompenced to him , but by him was he made a beleever , by whom he was made an Apostle : For being averse from the faith , which he wasted ; & most vehemently adverse thereunto , he is of a suddaine converted unto it , by a more powerfull grace : Nor only made of unwilling , willing to beleeve ; but of a persecutor , a sufferer , in the defence of that faith , which he did persecute , For unto him it was given of Christ , not only to beleeve on him , but likewise to suffer for him : And therefore commending that grace , which is not given according to any merit , but makes all good merits ( we saw formerly in how large a sence the Fathers understand this word Merit ) he saith .

4 Not that wee are sufficient of our selves to thinke any thing , as of our selves , but our sufficiency is of God . Let them attend here , and weigh these words well , who think the beginning of faith is from our selves , the accomplishment from God . For who doth not see , that thinking is before beleeving ? for no man beleeves any thing , unlesse he have first thoughts that it is to be beleeved ; For although certaine thoughts doe most hastily , most swiftly flye before the will of beleeving , and it presently so followes , that it doth even most closely , as it were , accompany them , yet must it needs be , that whatsoever is beleeved , is by a preventing thought beleeved , although to beleeve is nothing else but to thinke with assent ; for not every one that thinkes , beleeves : when many therefore think , that they may not beleeve ; but whosoever beleeves , thinks ; and by beleeving thinks , and by thinking beleeves . Wherefore as to things that belong to religion and godlines , of which the Apostle spake , if we be not sufficient to think any thing , as of our selves , but our sufficiency is of God , certainly we are not sufficient to beleeve any thing , as of our selves , which without thinking we cannot , but our sufficiency , whereby we begin to beleeve , is of God .

CHAP. X.

From these Scripture-Texts hee proceeds to Scripture-arguments , we shall lay them down in his own words , for in better we cannot .

WE must take heed , Brethren , lest man extoll himselfe against God , when he 1. From Gods promise to Abraham . saith , that he doth that which God hath promised .

Is not the faith of the Gentiles promised to Abraham ? and he , giving glory to God , beleeved most fully , because he that had promised was able to performe , he therefore performes the faith of the Gentiles , who is able to performe what he promised .

In the tenth Chap. speaking of this same thing , It is ( saith he out of the Apostle ) of faith , that according to grace the Promise may be firme to all the seed ; not from the power of our will , but from his owne Predestination , for he promised not what men , but what himselfe would doe , because though men doe those good things which belong to the Worship of God , he makes them to doe the things he hath commanded ; they make not him to doe what he hath promised , otherwise that the promises of God may be fulfilled , it is not in the power of God , but of man , and what is promised by the Lord , is by them returned to Abraham ; but so did not Abraham beleeve , but he beleeved , giving glory to God , because he that hath promised is able to doe ; he doth not say to fore-tell , he doth not say to fure-know , for the deeds of another he may foretell , and fore-know , but he saith he is able to doe , and therefore not the deeds of others , but his owne .

We returne now to the second Chapter , The whole of faith from God . where it followes ; Furthermore , if God worke our faith , acting in our hearts after a wonderfull manner that we may beleeve , shall we feare left he should not be able to doe the whole ? and therefore man shall challenge the first part to himselfe , that he may merit to receive the last from him ? See if any thing else be done by this meanes , but that the Grace of God , which way soever , may be given according to our merit , and so Grace shall be no Grace , for thus it is returned as due , it is not freely given ; for this is owing to him that beleeves , that by the Lord faith it selfe may be encreased , and faith encreased may be the reward of faith begun .

Neither doe they observe when thus they speake , that that reward is imputed to beleevers , not according to Grace , but according to debt . ( We see here againe the large signification of the word Merit , for any thing that may be supposed in man of himselfe , as a motive to God for giving his Grace ) But why the whole should not be ascribed to man , that he that could begin what he had not , might himselfe likewise encrease what he had begun , I cannot at all see , but only , because they cannot resist most manifest Divine testimonies , by Godlinesse from faith . which faith , whence godlinesse takes its beginning , is shewed to be the gift of God ; As , according as God hath distributed to every one a measure of faith ; and , peace to the Brethren , and love , with faith from God the Father , &c. Unwilling therefore to oppose these so cleare Testimonies , and yet willing that of himselfe it should be unto himselfe that man beleeves , he doth , as it were , compound with God , that part of his faith he may take to himselfe , and part he may leave to him ; and which is yet more losty , the first he takes to himselfe , that which followes he gives to him , and in that which he saith belongs to them both , he makes himselfe first , and God last .

Of that minde was not that godly and humble 2. From differencing grace . Teacher , most blessed Cyprian I meane , who said , In nothing may we glory , for as much as ours is nothing ; which that he might shew , he brought in the Apostle saying , But what hast thou that thou hast not received ? but if then hast received , why dost thou glory as if thou hadst not received ? By which testimony especially was I also convinced , when I had been in the like errour , thinking faith , by which we beleeve in God , not to be the gift of God , but of our selves , to be in our selves , and that by it we obtained the gifts of God , for living soberly , and righteously , and godly in this present world .

This testimony therefore of the Apostle , where he said , for the repressing of mans haughtinesse , What hast thou that thou hast not received ? suffers not any of the faithfull to say , I have faith which I received not . But neither may this be said , Although I have not perfect faith , yet I have the beginning thereof , whereby I first beleeved in Christ , because here likewise the answer is ; But what hast thou that thou hast not received , and if thou hast received , why dost tho● boast , as if thou hadst not received ? In this most evident intention of the Apostle , whereby ( as by the context it appeares ) he speakes against the pride of man , that no man may glory in man , and therefore not in himselfe , but in the Lord , to imagine the naturall gifts of God , whether entire and perfect nature , as in its first condition it was gifted , or whatsoever reliques of corrupt nature , I thinke it too absurd ; for by these gifts , which are common to all men , is one man differenced from another ? Here he first said , Who hath made thee to differ ? then he addes , What hast thou that thou hast not received ? because a man pu●t up against another might say ; My faith hath made me to differ , my righteousnesse , or whatsoever other thing . This good Teacher meeting with such thoughts , What hast thou , saith he ; that thou hast not received ? Of whom ? but of him who hath made thee to differ from another , to whom he hath not given , what he hath given unto thee ; But if thou hast received , why doest thou glory , as if thou hadst not received ? Is he doing any thing else , but that he that glories may glory in the Lord ? But nothing is so contrary to this intention , as for any man so to boast of his merits , as though he had done them to himselfe , and not the Grace of God ; but that Grace which differenceth the good from the bad , not that which is common to good and bad .

From Election , many heare the word of 3. From Election ▪ truth , some beleeve , others gaine-say ; these therefore will beleeve , these will not , who knowes not this ? who denies ? But for as much as in some the will is prepared of the Lord , in others it is not prepared , verily we must distinguish what comes from his Mercy , and what from his Judgement . What Israel sought ( saith the Apostle ) he obtained not , but the election hath obtained , and the rest were blinded . Behold Mercy and Judgement , Mercy in the ▪ election , which hath obtained the righteousnesse of God ; but Judgement upon the rest which were blinded , and yet these , because they would , beleeved ; these because they would not , did not beleeve ; therefore Mercy and Judgement are done even in the wills themselves ; for Election is of Grace , not verily of Merits . Therefore freely hath the Election obtained what it hath obtained , there was not something of theirs that went before , which they first gave , and recompence was made to them , for he saved them for nought , but to the rest who were blinded ( as it is not there concealed ) retribution was made .

All the wayes of the Lord are Mercy and Truth , but his wayes are unsearchable ; unsearchable therefore are , his Mercy , whereby he freely acquits , and his Truth , whereby he justly condemnes , cap. 7.

But haply they say , the Apostle distinguisheth faith from workes , and Grace , he saith , is not of workes , he doth not say , it is not of faith , true ; but Christ saith , Faith likewise is the worke of God , Joh. 6. So therefore the Apostle distinguisheth Faith from Workes , as in the two Kingdomes of the Hebrewes , Iudah is distinguished from Israel , when as yet Iudah is Israel ; for yee are saved by Grace through faith , and that not of your selves , it ( even faith ) is the gift of 4. From the efficacy and peculiarity of Grace , depending upon election . God , and faith is not of workes , lest any one should boast , and all that the Father hath given me shall come unto me . What is this shall come to me , but shall beleeve in me ? but that it may be done , the Father gives ; No man can come to me , except the Father , which hath sent me , draw him : And they shall all be taught of God , and every one that hath heard of the Father , and learned , comes to me . If every one that hath heard of the Father , and learned , comes , truly who comes not , hath not heard of the Father , nor learned : for had he heard , and learned , he would come .

Farre removed from the apprehensions of the flesh is this Schoole in which the Father is heard , and teacheth to come to the Sonne . There is likewise the Sonne himselfe , because he himselfe is the Word of the Father , whereby he so teacheth ; neither deales he with the eare of the flesh , but of the heart ; there is together likewise the Spirit of the Father , and the Sonne , for neither doth he not teach , nor doth he teach apart , because we say , the workes of the Trinity are inseparable , and he is verily the Holy Ghost , of whom the Apostle saith , Having the same Spirit of faith . Farre removed ( I say ) from the apprehensions of the flesh , is this Schoole , in which God is heard , and teacheth ; we see many come to the Sonne , because we see many beleeve in Christ , but where , and how they have learned this of the Father we see not , verily this grace is secret , but that it is grace who doubts ?

This Grace therefore , which by Divine bounty is after an hidden manner given unto Grace preventing . subduing , renewing , effectuall . the hearts of men , is by no hard heart refused , because it is therefore given , that the hardnesse of the heart may first of all be removed ; when therefore the Father is inwardly heard , and teacheth to come to the Sonne , he takes away the stony heart , and gives a heart of flesh , as he promised by the Prophet Ezek. 36. for so doth he make the sonnes of the Promise , and the Vessels of Mercy , which he hath prepared unto glory ; why therefore doth he not teach all that they may come to Christ ? but because all whom he teacheth , in mercy he teacheth ; but whom he teacheth not , in Judgement he teacheth not , because , he will have mercy on whom he will have mercy , and whom he will he hardens ; but he hath mercy , bestowing good , he hardens , recompencing according to desert . But why he teacheth not all , the Apostle opens so farre , as he thought fit to be opened , Rom. 9. 22 , 23. Hence it is that the word of the Crosse is foolishnesse unto them , that perish , but to those that are saved , the power of God . All these God teacheth to come to Christ , all these he will have saved , and to come to the knowledge of the truth ; for if he would have taught those to come to Christ also , to whom the word of the Crosse is foolishnesse , without doubt even they had come too , for he neither deceives , nor is deceived , who saith , Every one that hath heard , and learned of the Father , comes to me ; farre be it therefore that any man should not come who hath heard , and learned of the Father .

When therefore the Gospel is preached , some beleeve , some doe not beleeve ; but they that beleeve whilst the Preacher sounds without , they heare , and learne of the Father within ; but they that beleeve not , they heare without , not within , neither doe they learne ; that is , to the one it is given to beleeve , to the other it is not given , which afterwards is more openly spoken ; No man can come to me , except it he given him of the Father . Therefore to be drawne by the Father to Christ , and to heare and learne of the Father , is nothing else but to receive the gift of the Father , whereby to beleeve in Christ . For he did not distinguish Hearers of the Gospell from no Hearers , who said , No man can come to me , except it be given him of the Father ; but Beleevers from unbeleevers : Faith therfore both begun and finished , is the gift of God ; and that this gift is given to some , and not given to all he cannot doubt , who will not oppose most manifest holy Scriptures .

Chap. 12. When we come to little ones , and to 5. From the salvation of Infants . the Mediator betwixt God and man , the Man Christ Jesus , all assertion of humane merits going before the Grace of God , falls to the ground , because they are not distinguisht from the rest by any good preceding merits , that they should belong to the deliverer of men , nor he by any preceding humane merits , ( when he is a man also ) was made the deliverer of men .

For Infants ; Originall sinne being by the Grace of God forgiven , or by the Judgement of God not forgiven , when they dye , they either passe by Regeneration from an evill to a good state , or by Originall corruption , from an evill to an evill state . And Lib. de bono persever . Whereas the Apostle saith , It is not of him that wills , nor of him that runs , but of God that shewes mercy ; who releeves little ones , whom he will , when they neither will , nor run ; those whom he chose in Christ before the world was made , as to whom he freely would give Grace ; that is , no merits of theirs , whether of faith , or workes preceding ; whom he wills not to releeve , he releeves not , of whom in his own predestination he hath otherwise judged ; secretly indeed , but justly , for there is no iniquity with God , but his judgements are unsearchable , and his wayes past finding out . As of those two twins ( Iacob and Esau ) of whom the one is taken , the other is left , their end is different , their merits the same ; in whom yet so the one is freed by the great goodnesse of God , that the other is condemned without any iniquity in God ; for is there iniquity in God ? in no wise ; but his wayes are past finding out ; therefore let us without wavering beleeve his mercy in those that are freed , his truth in those that are punished ; neither let us search things unsearchable , nor thinke to trace what is untraceable .

Now whereas it was objected by the Massilians , or Semi-Pelagians , that Infants were dealt with according to future merits foreseene , if they had lived ; First , he rejects this as a most absurd conceit ; that any should be judged not only according to his merits whilst he was in the Body , but according to those merits which he should have had , if he had been longer in the Body , ( by merits here as frequently , he meanes only deeds , good or evil ) whence it should come into their thoughts ( saith he ) whose wills are not contemptible , wondring , and astonisht , I cannot finde . A new kinde of absurdity , saith Prosper , relating it , to imagine things to come which are not to come , and that what things are not to be , should be fore-known , and that what things are fore-knowne should not be done . After his rejection of this Opinion , he refutes it , both in his Book De praedest , & de bono Persever . and other-where I shall gleane a little , Lib. de praedest . Sanct. Cap. 12. We shall all appeare before the Iudgement Seat of Christ , that every one may receive the things done in his body , according to that he hath done , whether it be good or bad , 2 Cor. 5. 10. What he hath done ( saith he ) not what he might afterwards doe , but whence this should come into the minde of such men , that things to come , which are not things to come should be punished , that to merits of Infants should be honoured , I cannot tell . To this time of the Body belongs Originall sinne .

2 Why then may we not say , that the Gospel is preached in vaine , with so much labour and sufferings of the Saints ; if men may be judged , even those that have not heard the Gospel , according to that contumacy , or obedience which God fore-knew they would have had , if they had heard ? and so Tyre and Sidon should not have bin condemned , because , if those wonderfull things and signes had been done amongst them , ( which were done in those Cities to which the Lord speaks of this matter ) they had repented in sackcloth and ashes , Lib. De Bono persever . c. 9.

3 Then neither may we rejoyce in those whom we know to have departed in a right saith , and a good life , lest they should be judged according to some wickednesses , which they were to commit , if a longer life had been granted to them ; neither are they to be grieved for , and detested , who have finished this life in infidelity and wretched manners , because haply , if they had lived , they would have repented , and have lived in godlinesse , and according to those things they were to be judged , Epist. 107.

These two Arguments are in force against our Adversaries , because they hold , that a righteous man , a true beleever may fall utterly , and finally from Grace , and that it is in the power of the unrighteous to repent .

Our Saviour himselfe is likewise a most 6. From the person of the Mediator . cleare light of Predestination and Grace , he the Mediator of God and man , the man Christ Iesus , which that he might be , by what fore-going merits , whether of Faith , or Workes , did his humane Nature obtaine ? Give answer I pray , that man , that he should by the word Coeternall with the Father , be taken into the unity of Person , and become the only begotten Son of God , whence might he merit this ? What did he before , what beleeved he , what asked he , that he should come to this unspeakeable excellency ? Let man reply against God here , if he dare , and say , and why not I ? and if he shall be answered , O man , who art thou that repliest against God ? and yet shall not refraine , but shall encrease his impudence , and say , What doe I heare ? Who art thou , O man ? when I am , what I heare , that is , a man , which he is likewise , of whom I am speaking , and why am not I the same that he ? But he is such an one , and so great by Grace ; Why is Grace different where Nature is common ? certainly there is no acception of persons with God ; what , I say not Christian , but mad-man would speake thus ?

In our Head then may the fountain of Grace appeare , whence according to the measure of every one , it diffuseth it selfe through all his Members ; by that Grace , from the beginning of his faith , is any man made a Christian , by which Grace from his beginning was that man made Christ , and of the same Spirit was this man borne againe , of which he was borne . As therefore he the only one is predestinated to be our Head , so we many are predestinated to be his Members . Let Humane merits here be silent , which have perished by Adam , and let that Grace of God reigne , which reignes by Jesus Christ our Lord , the only Sonne of God our Lord ; whosoever he is , that in our Head can finde the fore-going Merits of that singular Generation , let him inquire in us his Members , the fore-going merits of multiplied regeneration ; for that Generation was not recompenced to Christ , but given , that free from all Obligation of sinne , he should be borne of the Spirit , and the Virgin ; so that we should be borne againe of Water , and the Spirit , it is not recompenced to us for any merit , but freely given , for he hath made us to beleeve on Christ , who hath made Christ for us , on whom we beleeve ; he makes in men the beginning of faith , and the finishing in Iesus , who hath made the Author of faith , and the finisher Jesus , Lib. de Predest . Sanct.

Lib. de Grat. & Lib. Arbit . c. 14. Thus he states the Question . But when these , not Defenders , 7. The corruption of Nature exprest in hardnesse of heart . but blowers up , and tumblers headlong of free will , have been convinced , that neither the knowledge of the Law of God , nor Nature , nor only the remission of sins , is that Grace which is given by Iesus Christ our Lord , but it makes that the Law be fulfilled , ( scil. . Evangelically ) that Nature be healed , that sin reign not , when in these things they are convinced , they betake themselves to this , that which way soever they may endeavor , to shew that the Grace of God is given according to our merits , for they say , that though it be not given according to the merits of our good works , because by it we performe good works , yet is it given us according to the merits of a good will ; because , say they , the good will of man praying goes before , before which was the will of man beleeving , that according to these merits might follow the Grace of God , hearing and answering prayer . In answer whereto .

If Faith be onely of Free Will , and not given of God , why doe we pray for those that will not beleeve , that they may beleeve ? which we should doe altogether in vaine , did we not most rightly beleeve , that the Almighty God could convert to beleeving , even wills perverse and contrary to faith . The Lord knocks indeed at the doore of free Will , when it is said , To day if yee will heare his voice , harden not your hearts , but unlesse he could take away the hardnesse of the heart , he would not say by the Prophet , I will take from them the heart of stone , and give unto them a heart of flesh ; which that it was prophesied of the New Testament , the Apostle shewes clearly , where he sayes , Yee are our Epistle , written not with Inke , but with the spirit of the living God ; not in Tables of stone but in the fleshly tables of the heart , 2 Cor. 3. Can we say then without manifest absurdity , that the good Merit of a good Wil in man hath gone before , that the heart of stone might be pulled from him ; when this very thing , the heart of stone , signifies nothing else , but a most obstinate Will , and is altogether inflexible towards God ? For where a good will goes before , now verily the heart is not stony .

Lib. de grat . Christic . 7. Where we have first 8 From the increase of sin by the Law in the natural man . Pelagius his doctrine of Grace : God ( saith he ) assists us by his doctrine and revelation , whilst he opens the eyes of our hearts , whilst that we might not be taken up with things present , he shewes unto us things to come , whilst he discovers the snares of the devil , whilst he enlightens us with his various and unspeakable gift of heavenly grace . And then concluding this profession of his with a kind of absolution ; He that saith this ( saith he ) doth he seem to thee to deny grace ? Now followes Austins Answer , where he shewes , the increase of sinne in the natural man by the Law , This is ( saith he ) to place the grace of God in the Law and Doctrine . Hence it appeares hee acknowledgeth , that grace by which God shewes , and reveales what we ought to doe , not whereby he gives unto us , and aides us that we may do ; Whereas the knowledge of the Law , if the helpe of grace be wanting , is of force onely hereunto , that the command may be transgressed ; F●r where there is no law , saith the Apostle , there is ●o transgression , and I had not knowne lust , had not the Law said , thou shalt not lust , and hence , so different is the Law from Grace ; that not only is it of no advantage , but withal , of greatest damage ; when Grace helps not , the Law commands , rather then affords helpe ; it teacheth that the disease is , it healeth not : Nay , therefore rather because it is not healed , it is increased , that with greater care and diligence the medicine of grace may be sought after .

More fully to this purpose , lib. de grat . & lib. de arbit . c. 11. How is it that these vainest of men , and most perverse Pelagians say , that the law is the grace of God , whereby we are assisted not to sin ? What is it that these wretches say , who without all doubt say contrary to so great an Apostle ? He saith , that sin receives strength against man by the Law , and that it kills him by the command , though the commandement be holy , & just , and good , and that by good it workes death to him , from which he should not be freed , if the Spirit did not quicken , whom the Letter kills : Yet these unteachable ones , blind against the law of God , and deaf against the voyce of God , they say the killing lett●r quickens , and contradict the quickening spirit .

Epistle 107. ad Vitalem , upon that Text , Col. 1. 13. Who hath delivered us from the power of darknesse , 9 From the subjection of the natural man to the devil . &c. How had we ( saith he ) free will to decline from evill , and doe good , when it was under the power of darknesse , whence , as the Apostle saith , God delivered us ? He it was then that made us free ; This power of darknesse , what is it , but the power of the devill and his angels ? who , when they had been Angels of light , not abiding in the truth by their free Will , but falling from it , became darknesse ; to this power of darknesse therefore is mankind subjected , by the ruine of the first man , in whom we all fell , who by this power was perswaded to transgression . This power of darknesse , the devil , who is likewise the Prince of the power of the aire , workes in the hearts of the children of unbeleefe ( or disobedience : ) This ruler of darknesse ruling them at his own will , which neither hath he free to doe good , but hardened to the utmost of evill-willing , in way of punishment for his wickednesse ; What is it then that this power workes in the children of distrust ( or dis-obedience ) but his owne evill workes first of all ? and above all , distrust and unbeleef ; whereby they are enemies to the faith , by which he knowes they may be cleansed , they may be healed , they may be born againe in eternity , or unto eternity , most perfectly free , which he most vehemently envyes unto them .

And therefore some of them , by whom he desires more fully to deceive , he suffers to have some , as it were , good workes , for which they are praised ; but because the Scripture saith most truly , Whatsoever is not of faith is sin , and without faith it is impossible to please God , not men : This Prince indeavours nothing so much , as that they may not beleeve in God , and that they may not come to the Mediator by beleeving , by whom his works are destroyed . But the Mediator entreth into the house of this strong man , that is , having mankind under his dominion ; and first , he binds him , that is , he bridles and restraines his power with the stronger chaines of his own power , and so hee rescues all his vessels , which soever he fore-ordained to rescue , freeing their Will from his power , that he not hindering , they may beleeve upon him with free Will : Wherefore this is the work of Grace not of Nature ; the work I say of grace which the second Adam brought to us , not of nature , which the first Adam in himself quite destroyed ; the work of Grace taking away sin , and quickning the dead sinner , not the work of the law , shewing sin , but not making alive from sin ; this is the work of grace , which whoso receive , are made friends to the wholsome doctrine of the holy Scriptures , though they were enemies , not the work of the same doctrine , which whoso hear and read , without the grace of God are made worse enemies thereof . Whence the Lord Iesus distinguishing beleevers from unbeleevers , that is , the vessels of mercy , from the vessels of wrath ; No man , saith he , can come to me , except it be given him of my father , and presently as he said this , his disciples were offended at his doctrine , who afterwards followed him no more : let us not say therefore , that Doctrine is Grace , but let us acknowledge Grace , which makes Doctrine profitable , which Grace if it be wanting , we see that doctrine is even hurtfull . 10 From the thanksgiving & praiers of the Saints , and of the church .

Lib. de praedest . Sanct. c. 19. The Apostle gives thanks to God for those that believed , not verily because the Gospell was preached to them , but because they beleeved , I ( saith he ) having heard of your faith in Christ Iesus , and love to all the Saints , cease not to give thanks for you , &c. Ephes. 1. their faith was new and lately begun by the preaching of the Gospell , which faith being heard of , the Apostle gives thanks to God for them : if he should have given thanks to man , for that which he either knew or thought was not performed by him , it would have been rather flattery or mockery , then giving of thankes , Let us not be deceived , God is not mocked , faith , even beginning , is his gift , that the Apostles thanksgiving be not deservedly judged false or of false glorying .

The like instance for thanksgiving , he brings from 1 Thes. 2. Then for Prayer , c. 20. That the beginning of faith is the gift of God , the Apostle admonisheth us saying , withall praying for us , That God would open unto us the doore of his word , to speake the mystery of Christ , for which I am also in bonds , that I may make it manifest , as Iought to speake , Col. 4. How is the doore of the word opened , saith he , but when the sence or understanding of the hearer is opened , that he may beleeve ? and faith being begun , he may admit those things which are preached , and disputed for building up of wholesome doctrine , least the heart being shut up by unbeleefe , he may disallow and reject the things that are spoken : whence to the Corinthians , I will stay at Ephesus ( saith he ) till Pentecost , for there a great doore and effectuall is opened unto me , and there are many adversaries , 1 Cor. 16. What may we here understand , but that the Gospell being there first of all preached by him , many beleeved ? and there were many adversaries of the same faith , according to that of the Lord , No man comes unto me , except it be given him of the father , and to you it is given to know the mysteries of the Kingdome of heaven , to them it is not given : The doore then is open in them , to whom it is given ; but there are many adversaries of them , to whom it is not given .

More fully yet , Epist. 107. to Vitalis , wilt thou forbid the Church to pray for unbeleevers , that they may be beleevers , for those that will not beleeve , that they may will to beleeve ? for those that dissent from his Law , and doctrine , that they may consent thereto ? that God may give unto them what he promised by his Prophet , an heart to know him , and hearing eares ? which they had certainly received , of whom our Saviour saith , he that hath eares to heare let him hear ? What , wilt thou not , when thou hearest the Minister exhorting the people to pray to God , or himselfe with a loud voice praying , that God would compell the unbeleeving Nations to his faith , say Amen ? What wilt thou blame the Apostle Paul for having such desires for the unbeleeving Iewes , Brethren saith hee , my hearts desire and Prayer to God for Israel , is , that they might be saved ? The same Apostle to the Thessalonians 2 Epist. 3. Finally brethren pray for us , that the word of God may run and be glorified , even as it is with you , and that we may be delivered from unreasonable and wicked men , for all men have not faith ; How should the word of God run and be glorified , but by the conversion of them to the faith , to whom it is preached ? since he saith to beleevers , as with you , surely he knowes , that this is done by him , whom he will have prayed unto , that he may doe it ; as likewise that hee may be delivered from unreasonable and wicked men , who should not beleeve , notwithstanding their prayers ; wherefore he addes , for all 〈◊〉〈◊〉〈◊〉 saith . Because they were to beleeve who were ordained to eternall life , but God makes such as doe not yet beleeve to beleeve , by the prayers of beleevers , that he may shew i● i● he that doth it . In the same Epistle , more towards the ●…ginning , In vaine and for fashion sake , rather then truely , doe we poure out prayers to God for such ( speaking of Infidels ) if it belong not to his Grace , to convert to his Fai●● the Wills of men contrary to the Faith ; 〈◊〉 vaine and for fashion sake , rather then truely doe we give thanks to God , with gr●●● representation of joy , when any of them beleeve , if he doe not worke this in them . Wee pray not at all , but make a feigned show of prayer if we beleeve , that not he , but we our selves doe the things we pray for ; we give no● thanks at all , but make a feigned shew of thanks , if we doe not think , that he doth that , for which we give thanks ; And whilst with men we ●…fend free-will , with God we loose the benefit of prayer ; and wee doe not render tr●● praise , whilst we do not ackowledge true gr●●● .

If we will truly defend Free-will , let us no● oppose that whereby it is made free ; for he that opposeth Grace ; by which our Will is freed to decline from evill , and to doe good , he will have his Will to be still captive . A little after upon that Text , who hath delivered from the power of darknesse : So it com●●●o passe th●● neither are they made beleevers but by fre● Will , and yet by hi● Grace are they made belee●ers , who from the power of darknesse freeed their Will ? So the grace of God is not denied , but is shewed to be true , without any humane merits fore-going , and free Will is so defended , as that it may be well settled with humility , not by haughtinesse cast headlong , and he that glories not in man , whether any other or himselfe , but in the Lord he may glo●… .

CHAP. XI .

To this l●st state of Pelagianisme in the hands of the M●ssili●ns we may subjoyn the Doctrine of a certain Abbot in his thirteenth Collation published by Cass●an , against whom Prosper hath vindicated the truth according to the Doctrine of Austin , in his book● contra Collatorem ; we shall glean a little ●ere ▪ yet so much as shall state the error , and refu●e it .

Collator .

TH● beginning not onely of acts , but even of good thoughts is from God , who both inspires in us the beginning● of an holy Will , and withall gives us the strength and opportunity of finishing those things which 〈◊〉 , rightly desire . A little after , not a little ●…ssing this assertion of his own , It is not easie 〈…〉 humane reason to discern , how the Lord gives to 〈◊〉 that aske , is found of those that seeke , and c●… , unto those that knocke ; and againe , is found of those that seeke not , appeares openly amongst those , who asked not for him .

Prosper ,

Here as by an inscrutable diversity is a defi●ition brought in , by which it is taught , that ●any come to grace without grace , and that some have this affection of asking , seeking , ●nd knocking by the watchfulnesse of free Wil , which yet in others , is with so great froward●esse affirmed to be blinded , as that it cannot ●e called back by any exhortations , except it ●e brought over unwilling , by the force of him ●hat drawes it ; as though this was not done ●y the whole worke of manifoldly-various grace in the minds of all , that of unwilling , ●hey are made willing . This Disputer hath quickly forgotten his former definition , &c.

Thou hast no fuller agreement , neither with the Hereticks , nor with the Catholicks ( that is the Orthodox ) they defend the beginnings of ●ree Will , in all the righteous workes of men ; We beleeve the beginnings of good thoughts ●o come forth alwaies from God : but how is ●t that thou doest not observe thy selfe to fall ●nto that damned opinion ? That , whether thou wilt or not , thou shalt be convinced to say , ●hat the grace of God is given according to ●ur merits , when some thing of a good worke from men themselves shall goe before ( as ●hou affirmest ) for which it shall obtaine grace .

Collator .

Neither yet doth any man injoy health when he would , ●r is ●e freed from the disease of his sicknesse at the desire of his will .

Prosper .

Thou teachest therefore that a man cannot indeed of himselfe lay hold on health bu● that he hath of himself the desire of health , an● of his own accord only , comes to the Phisitia● and th●● this very thing , that he doth com● is not of the Physitian ; As though the soul● it selfe did not languish ; and she being sound● provided a remedy for her body : But th● whole man by her , and with her is fallen int● the depth of his misery , where till she receiv● the knowledge of her calamity by the Phys●●ian , she delights to lye alwayes loving her errours , and imbracing falsehood for truth whose first step to health is , that she begin t● displease her selfe , and to hate her old weaknesse , the next , that she desire to be healed , and know by whom she is to be healed ; whic● things doe so go before her health , that by hi● are they planted in her , who is about to heal● her .

Collator .

These two , the Grace of God , and Free Will , se●● indeed contrary the one to the other , but they both agree together ; and that we ought to have an eye t● both alike , we gather by the law of piety , least withdrawing one of these from man ; we may seem to hav● transgressed the rule of the Churches faith .

Prosper .

The Churches Rule is , the Apostle publishing it , No man can say that Iesus is the Lord but by the 1 Cor. 12. holy ghost .

The Churches Rule is , But what hast thou 〈◊〉 thou hast not received ? but if thou hast receive● 1 Cor. 4. it , why doest thou boast , as if thou hadst not received it ?

The Churches Rule is , By the grace of God , I 〈◊〉 , that I am , and his grace ●as not in vaine in me , 1 Cor. 15 ▪ 〈◊〉 I laboured more th●n they all , yet not I , ●ut the ●…e of God , which was with me . And I have ob●…ed 1 Cor. 7. 25 mercy of the Lord to be faithfull .

The Churches Rule is , That we have this trea●…t 2 Cor. 4. 7. in earthen vessells , that the excellency of the power ●…y be of God and not of us .

The Churches Rule is , By grace yes are saved Ephes. 2. brough faith , and that not of your selves , it is the ●…ift of God , not of workes , least any man should ●…st .

The Churches Rule is , In nothing be yee terri●…ed Phil. 1 by your adversaries , which is to them a cause of ●…erdition , b●t to you of salvation , and that from God ; ●…se to you it is giuen through Christ not onely to ●…eleeve in him , but also to suffer for him .

The Churches Rule is , Work out your owne sal●…tion Phil. 2. with feare and trembling , for it is God that ●…orketh in you to will and to doe according to his good ●…easure .

The Churches Rule is , Not that we are of our 2 Cor. 3. ●…elves sufficient , to thinke any thing , as of our selves , ●…t our sufficiency is of God .

This Rule God establisheth , saying , No man John 6. 〈◊〉 come to me except it be given him of the father : And All that the father hath given me shall come unto ●…e ; And Without me , yee can do nothing . And Yee Iohn 15. Luk. 10. ●…ave not chosen me , but I have chosen you , and no man ●…th known the father but the sonne , and be to whom ●…e sonne will reveale him . And As the father quick●…s the dead , so the sonne quickens whom hee will . And blessed art thou Simon Barjonah , for flesh and ●…lood hath not revealed this to thee , but my father which Iohn 5. Mat. 16. 〈◊〉 in heaven . By this rule the Will is taken from ●…o man , because the efficacy of grace workes not this in the wils of men , that they be not ; b●… that of evill , they be good ; and that of unbeleeving , they be beleeving ; and they who we●… of themselves darknesse , are made light in th●… Lord ; that which was dead , is quickened that which was downe , is raised ; that whic●… was lost , is found : This we beleeve , the gra●… of our Saviour doth in all men whomsoev●… who are delivered from the power of darknesse , 〈◊〉 translated into the Kingdome of the Son of Gods lov●… without the exception of any person .

Collator .

When God sees us will to turne towards good , 〈◊〉 meets us , he directs us , he strengthens us .

Prosper .

Who sees not this Doctrine assignes meri●… to free Will , by which grace is prevented , upo●… which grace waites , as an hand-maid , rendrin●… desert , not bestowing a gift , which doctr●… was in a Synod of Bishops in Palestine by Pel●… gius himselfe condemned with a curse ; fo●… in him who begins to will good , and desir●… to ▪ depart from iniquity , and errours , w●… professe the grace of God workes this very●… thing .

Collator .

We are not to beleeve that God created man such 〈◊〉 one , as that he never could will , nor doe good , for t●… would he not have permitted him a free will , if he 〈◊〉 granted to him only to will , and to be able to doe evi●… but neither to will , nor to be able to doe good .

Prosper .

That the first Man was created upright , without all sinne , in whom the nature of al● men was created together , there is no doub●… and that hee received such a free will , that if he would not forsake the Lord assisting him , he might persevere in that good , which naturally he had received , because he would : and by the merit ( heare the large sence againe of this word merit , for a good worke ) of voluntary perseverance arrive at that blessednesse , that neither would he , neither could he fall into a worse condition , but by free will it selfe , by which , as long as he would , he continued good , he departed from the Law propounded to him , neither did he feare the punishment of death denounced against him , forsaking God , and following the Devil , rebellious against the Lord his Preserver , obsequious to the enemy his destroyer .

Hitherto we have had an excellent and clear passage , about mans uprightnesse by Creation , now followes the like for his corruption by the fall ; Adam therefore was , and we all were in him ; Adam perished , and al perished in him , The Son of man came to seek and save , that which was lost , Luke 19. for in that ruine of the Universall Transgression , neither the substance of mans nature , nor the will is taken away , but the light and ornament of vertues , of which by the deceit of the envious one , it is stript naked , but those things being lost by which he might have come to an eternall , and inamissible incorruption of soul and body , what remained to him , but only what belongs unto temporal life , which is wholly of Damnation and Punishment ? wherefore it behooves that they , that are borne of Adam , be borne againe of Christ , lest any man be found in that Generation which is lost ; the first Man lost faith , lost continence , lost love , is des●oyled of wisdome , and understanding , is voyd of counsell and strength , and by wickedly following after higher things , is cast downe from the knowledge of truth , and the piety of obedience , not so much as feare to himselfe remaining , that he might abstaine from things forbidden , at least through the feare of punishment .

Collator .

That he might shew the possibility of good to be in Man , reproving the Pharisees , he saith , Why doe yee not of your selves judge what is good ? which verily ●e would not have said , had he not knowne , that they were able by Naturall judgement to discerne what was right . This is one of Mr. Goodwins grand objections , as we have seen before , let us now see the answer .

Prosper .

Now he ascribes not only the willing of good , but the possibility too , to free will , as though therefore understanding was required of them , therefore Righteousnesse was demanded , because they can bring forth these things , from the endowments of Nature , not from the gifts of God ; but these things are commanded man , that by the very command of God , whereby what he hath received is charged upon him , he may acknowledge that he hath lost it by his owne fault , and therefore that the requiry of it is not unequall , though he be unable to pay what he owes ; but let him flye from the Letter-killing , to the Spirit-quickning , and that ability which before he found not in Nature , let him seeke from Grace , which if he doe , i● is the great mercy of the Lord , if he doe it not , it is a just punishment of sinne .

Collator .

It cannot be doubted , but there are in every soule naturally some seeds of vertues , planted there by the benefit of the Creator .

Prosper .

Then did Adam only transgresse , and in his sinne no man ( beside ) sinned , then are we conceived in no iniquities , neither did our Mothers bring us forth in any sins ; we were not by nature the Children of wrath , neither were we under the power of darknesse , but vertues naturally remaining in us , we were rather the Children of peace and light . God is principally vertue , to whom it is no other thing to have vertue , then to be vertue ; of him when we are partakers , Christ dwels in us , who is the vertue of God , and the wisdome of God , Faith , Hope , Love , Continence , Understanding , Counsell , Courage , and all other vertues dwell in us ; but when we go● backe from this good , all things arise contrary to us , from us ; for Beauty departing , what succeeds but deformity ? Wisdome going away , what stayes behind but folly ? where Righteousnesse reignes not , what beares rule but iniquity ? The seeds therefore of vertue , which by the benefit of the Creator were planted in us , were by the transgression of our first Father over-turn'd , neither can they be had , but by his restoring who gave them ; for the nature of man is reformable by the former thereof , and capable of those good endowments which it had , that by the Mediator betwixt God and men , the Man Christ Iesus , in that very thing which remaines to it , it may recover what it hath lost ; but there remaines to it a rationall Minde , which is not vertue , but the dwelling-place of vertue ; for by the participation of Wisdome , Justice , and Mercy , we are not Wisdome , not Justice , nor Mercy , but wise , and just , and mercifull , which good things , though our rationall ( Soule ) be possest of Vices , and we transgressing , the uncleane Spirit hath seiz'd the Temple of God , yet may they againe flow together into our rationall ( Soul ) by him who casts forth the Prince of this World , and binding the strong Man , takes away by force his vessels , and the spirit of this world being chased away , gives unto us that Spirit which is of God , that we may know the things that are freely given us of God ; but he that hath not the Spirit of Christ , he is none of his . Thus farre against any seeds of good in man by nature since the fall ; then he shewes the ground of mistake in his Adversary , as followes ; But I conceive he is deceived with the semblance of truth , and mistakes , through a shew of false vertues , whilst he thinkes that those good endowments , which cannot be had , but by the gift of God , are found even in the mindes of the wicked ; therefore , to wit , because many of them are followers of righteousnesse , temperance , continence , and kindnesse , all which they have not in vaine , nor unprofitably , and much honour and glory doe they in this life obtaine by them ; but because in those pursuances they serve not God , but the Devill , though they have a temporall reward of vaine glory , yet doe they not belong to the truth of those blessed vertues . And it is most manifest that in the mindes of the wicked no vertue dwels , but all their workes are uncleane , and polluted , they having not Spirituall , but Naturall , not Heavenly , but Earthly , not Christian , but Devillish wisdome ; not from the Father of Lights , but from the Prince of Darknesse , whilst by those very things , which they could not have , but by the gift of God , they are brought into subjection to him who first departed from God ; he therefore that saith , that the seeds of vertue are naturally in every soule without the worke of Grace , what doth he endeavour to shew , but from those seeds some twiggs of merit sprouting , going before the Grace of God ?

These few gleanings I have made out of Prospers Dispute against the Collator , as pertinent to the Argument I have in hand , concerning the utter impotency of the Naturall man , to any thing that hath order to , and connexion with eternall life ; as likewise concerning the preveniency , efficacy , and peculiarity of Grace ; I shall shut up this Discourse with certaine determinations of the second Arausican Councell , which Councell was held about the middle of the fifth Century .

Canon 3.

If any man saith , That the Grace of God may be conferr'd by Humane invocation , but not that Grace it selfe makes that it be invoked by us ; he contradicts the Prophet Isaiah , or the Apostle saying the same , I was found of those that sought me not ; I appear'd openly to those , who asked not for me .

Can. 4.

If any man contends , That God expects our will that we may be cleans'd from sinne , but doth not confesse , that by the infusion and operation of the Holy Ghost it is brought to passe in us , that even we will be cleans'd , he resists the Holy Ghost , affirming by Salomon , that the Will is prepared by the Lord ; and he resists the Apostle wholsomely preaching that , It is God that workes in us to will , and to doe , according to his good pleasure .

Can. 5.

If any man saith , that as the increase , so the beginning of faith , and the very affection of beleeving , by which we beleeve upon him , who justifies the ungodly , and come to the Regeneration of Baptisme , is not in us , by the gift of Grace ; that is , by the inspiration of the Holy Ghost , correcting our will , from ●nfidelity to faith , from ungodlinesse to godlinesse ; but naturally he is an Adversary to the Apostles determinations , blessed Paul saying , We are confident that he that hath begun this good worke in you , will finish it , untill the day of our Lord Iesus Christ , and that , to you it is given for Christ , not only to beleeve , but to suffer for him ; And , yee are saved through faith , and that not of your selves , it is the gift of God . For they that say , that faith whereby we beleeve on God is naturall , doe after a sort define all that are strangers to the Church of Christ , to be Beleevers .

Can. 6.

If any man saith , That Mercy from God is bestowed upon us , beleeving , willing , desiring , endeavouring , labouring , watching , caring , asking , seeking , knocking , without the Grace of God , but doth not confesse that it is wrought in us , by the infusion and inspiration of the Holy Ghost , that we may beleeve , will , or be able to doe all these things as we ought to doe , and doth subjoyne the ayde of Grace , either to humility , or mans obedience , and doth not agree that it is the gift of Grace it selfe , that we are obedient and humble ; he resists the Apostle saying , What hast thou that thou hast not received ? and by the grace of God I am that I am .

Can. 7.

If any man avouch , That by the strength of Nature we can thinke any good that belongs to the Salvation of eternall life , as we ought , or that we can chuse , or consent to the saving , that is , Evangelicall preaching without the illumination , and inspiration of the Holy Ghost , who gives unto all sweetnesse in consenting to , and beleeving the truth ; he is deceived by an Hereticall spirit , not understanding that voyce of God in the Gospel , saying , Without me yee can doe nothing ; and that of the Apostle , Not that we are sufficient of our selves , to thinke any thing , as of our selves , but our sufficiency is of God .

Can. 8.

If any man contend , That some may come to the grace of Baptisme by Mercy , others by Free-will , which , as it is evident , is depraved in all that are borne of the transgression of the first Man ; he is proved an Alien from the right faith ; for he doth not affirme that the free will of all men is weakned by the sinne of the first Man , or certainly he thinkes it so hurt , as that yet some may be able to search out the Mystery of eternall life by themselves , without the revelation of God ; which , how contrary it is , the Lord himselfe proves , who testifies , not that some men , but that no man can come unto him , but whom the Father drawes . As he saith likewise to Peter , Blessed art thou Simon , the son of Ionah , for flesh and bloud hath not revealed this unto thee , but my Father which is in heaven . And the Apostle , No man can say , that Iesus Christ is the Lord , but by the Holy Ghost .

Can. 9.

It is of the gift of God , both when we thinke rightly , and keep our feet from falshood and unrighteousnesse , for as often as we doe good , God workes in us , and with us to work .

Can. 10.

The Divine ayde is alwayes to be implored , even by the regenerate , and the Saints , that they may come to a good end , or that they may abide in a good worke .

Can. 19.

The nature of man , though it should remaine in that integrity wherein it was Created , yet could it in no wise keep it selfe without the ayde of the Creator , whence since without the Grace of God it could not keep safe that health which it received , how without the Grace of God shall it restore what it hath lost ?

Can. 20.

Many good things are done in man , which man doth not , but no good things doth man , which God doth not make man to doe .

Can. 22.

No man hath of his own , but a lye and sin , but if any man have truth and righteousnesse , of that fountaine it is , which we ought to thirst after in this wildernes , that being , as it were , bedewed with some drops from it , we may not ●aint by the way .

To the same purpose with these , is the five and twentieth Canon , which because it is something long , and we have in these sufficient , I forbear to transeribe .

CHAP. XII .

ANd now , Reader , thou mayest tax me for my prolixity in this Argument , let me plead my excuse in a word or two . 1. We shal be shorter in many other things hereafter , which , we may the better be , because we have been so long here . 2. Thou hast by this discourse something to recompence the length of it ; as 1. The severall states of the Pelagian heresie declared : 2. The doctrine of naturall corruption , how utterly impotent unto all saving good man is thereby , dead in sin , under the power of the devill , altogether in the dark about , averse from , adverse to the things that according to the mystery of godlinesse accompany salvation . 3. The doctrine of saving grace , if thou beest any thing attentive thou mayst observe that ,

1 For the nature of it , It is by the supernaturall operation of the spirit , plainly of divine originall , and extraction , in opposition to what is naturall to fallen man .

2 For the Subject of it , that the Understanding is the subject of internall illumination by the holy ghost ; that the Will is the subject of renewing , of regenerating , of quickening , of so●…ing , of subduing , of healing , of rescuing , of effectuall , of determining , of transforming , of clean●ing , of infranchising Grace .

3 For the Distinctions of Grace .

First , Prevenient , and Subsequent ; that prevenient grace , findes many unwilling , and resisting ; makes him of unwilling , willing ; of resisting , obeying : that subsequent Grace carries on , what by prevenient Grace was begun in man ; that subsequent grace , though in reference to that first grace , whereby conversion was wrought , it be subsequent , yet in reference to all after gracious operations by man , it is prevenient all along .

Secondly , Operating , and Co-operating , operating the same with prevenient , and cooperating the same with subsequent ; so that co-operation is on Gods part all along , in reference to all gracious operations by man , pre-operation , and on mans part it is sub-operation ; Man all along depending upon the grace of God , upon the inspiration of the holy Ghost ; so as the whole of every gracious operation , and worke in , and by man , is of God ; and by man moving under the power and efficacy of the divine motion , upon his understanding and will , as the lower wheele , under and by the motion of the higher , the whole motion by both performed .

Thirdly , Sufficient and effectuall , not only sufficient or habituall grace is from God● but Effectuall or acting grace , upon the Will of man ; the Lord giving not onely a power to will , but to will it selfe , and to doe ; certainly and infallibly determining the will of man , without all impeachment of its freedome , nay , raising it thereby to its greatest freedome , being delivered from the bondage of sin and Satan , by the son made free : nay , where ever there is sufficient grace , to wit , a power for saving operation , there is likewise effectuall grace , thence the operation it selfe certainly and infallibly .

Fourthly , Common and peculiar grace . Saving grace , or grace of saving kind is common to all the regenerate , and peculiar to them only , this is evident from the last .

Adde hereto , those celebrated doctrines against the Pelagians , belonging to the doctrine of prevenient , and subsequent , operating and cooperating , sufficient and effectuall grace . 1. That the grace of God is not given according to mans merits ; That is , takes no rise from any thing in man , but is altogether free , preventing all good , and is the author of all good in man . 2. That grace is given to every act , a new inspiration of the holy Ghost upon the will of man , for producing every holy operation in Man .

Adde further , for perseveting grace , that it depends upon election , is a fruit of it , and that the election of God and Grace thereon depending , is meerly arbitrary , no other account to be given thereof then meerly his will . And herein thou mayst behold those remarkable doctrines of the Schools , in the hands of the best Schoolmen .

1 Concerning originall sinne , that man by the fall , was in the first man , wholly dispoiled of supernaturals , stript of the garments of grace ( which they have from Ambrose ) and sorely wounded in his naturals , and then distinguishing the soule into a double region ; the higher , that of the Understanding and Wil , the lower that of the Sence and Appetite , and distributing the sensuall Appetite , into two Faculties , the concupiscible , we may call it , the desiring faculty ; and the Irascible , we may call it the attempting faculty . They have found foure sore wounds in the soule of man by originall sin : In the Understanding , ignorance ; in the Will , wickednesse ; in the Desiring Faculty ( whose proper vertue it is to be rightly affected towards things pleasing to sense ) Concupiscence , viz. Inordinate desires after such things ; in the Attempting Faculty , ( whose proper vertue it is to contend against evill , and for good , with wrastling against difficulties ) weaknesse .

2 Concerning the Grace of God . 1. That grace is the fruit of election . 2. That the acceptation of grace is the fruit of election . 3. That grace is the leader of the Will. 4. That not onely exciting , but aiding grace , that is renewing , and acting grace must be acknowledged . 5. That the beginning of every good work . 6. That the progresse of every good work . 7. That the consummation of every good worke . 8. That the whole of every good work is from God . 9. That faith , and every Theologicall or Christian vertue is by divine infusion and inspiration . 10. That man cannot without the ayde of grace , resist temptation one moment , with many others of the like kind , wholely agreeing with the doctrines of the Fathers formerly all edged .

Hence likewise , we may observe the doctrine of the merit of congruity , and that so highly extold by the Iesuites , and Arminians , that he that doth what lyes in him by the strength of nature , towards eternal life ( Mr. Goodwins owne doctrine in that paragraph we have been upon all this while ) shall thereby obtaine grace at the hands of God ; are one and the same , and both of them one with that of Pelagius , and for which he hath past for an Heretick this one thousand two hundred yeares ; that grace is given according to merits , and thus by the best of the School-men is this Doctrine censured .

Reader , these things and much more , if thou beest any thing attentive , thou mayest in this Discourse observe excellently cleared , and strongly proved by Austin , Prosper , and the Fathers in the fore-mentioned councells . I have now done with this Paragraph ; as for that saying of Chrysostome , with which hee concludes here , it is true , but impertinent . It is the property of a soule unreasonable and unworthy not to beleeve , but such are the soules of all natural men .

CHAP. XIII . Goodwin .

SEcondly , Whereas it was objected , that men in their naturall estates , are by the Scriptures termed darknesse , and in this respect presented as unable to comprehend the light of the Gospell : I answer , there is in the controversies about the extent and efficacy of the grace of God vouchsafed unto men , as great abuse of the word Naturall ( and so of the word Supernaturall , a terme not found in the Scriptures , either formally or vertually ) as there is of the word Orthodox , in this and many others . The Scripture knoweth not the word Naturall , in any such sense or signification , where in it should expresse or distinguish the unregenerate estate of a man , from the regenerate : Our Translators indeed render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ‑ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( in the Scripture adjoyning , of which a 〈◊〉 presently ) the naturall man , but quo jure nondum liquet . And however the whole carriage of the context round about , maketh it as clear as the light ( as I have elsewhere argued and proved at large ) that it is not the unregenerate man , but the weake Christian , that is there spoken of , and termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as a little after ( in the same contexture of discourse ) he is termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , carnall , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a babe or youngling in Christ . If therefore , by the naturall estate of men , the objection meaneth the unregenerate state of men , according to the whole compasse and extent of it , and under all the differences which it admitteth , I absolutely deny that the Scripture any where termeth naturall men , darknesse .

Resbury .

1 The word Naturall ( and so Supernaturall ) is as much abused , as the word Orthodox , that is , they are both rightly used in the sense which he opposeth .

2 How vainly he quarrells at the translation of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Naturall , and falsely interprets it of the weak● Christian , we shall see in its proper place :

3 Whereas he denyes the word naturall to be found in Scripture in any such sense as should distinguish the unregenerate state of man from the regenerate , and the word supernaturall in the argument of the efficacy of grace to be found either formally or vertually : I must charge this bold assertion of his , 1. With selfe-contradiction . 2. With notorious falsehood . 3. With ranke Pelagianisme .

First , With selfe-contradiction : pag. 9. of his Preface hee chargeth them with great errors , who will have reason laid aside in enquiries after matters of a spirituall and supernaturall concernment , which he there makes the same with matters of Religion ; what is then spirituall , and what is of religious nature , by your own confession there , is supernaturall . But all Christian graces ( Faith , Hope , Love , &c. ) are spirituall and of religious nature ; therefore , grace and the efficacy of it , are supernatural . Vertually then at the least , this word supernatural is found in Scripture , in this argument of the efficacy of grace , for those graces are by the efficacy of a gracious influx , and in them is there an efficacious vertue of spiritual nature , otherwise , how are they spirituall ?

2 With notorious falsehood , so obvious , that was not the sword upon his right eye utterly darkening it , I cannot imagine how such a doctrine should have escaped his pen. Let us bring it to the touch-stone of the Scriptures , singling out of many texts a few , Iohn 3. 5 , 6 , 7 , 8 Is not there a first , and second birth ; the first natural , the second supernatural ? and is not this the effect of grace ? is it not by divine impression upon the soule by the spirit of God , that any one is borne of the spirit ? Iohn 5. 25. The hour is coming , and now is , that the dead shall hear the voyce of the Sonne of God , and they that ●èare shall live . Is not the conversion of a sinner here set forth to be a spiritual resurrection ? and is not a spiritual resurrection both as spirituall ( by your owne grant ) and as a resurrection supernatural ? Eph. 2. 5 , 6. Is it not a supernatural work , To quicken such as were dead in trespasses and sinnes , to raise them up together with Christ , and make them sit together in heavenly places in Christ Iesus ? This union with Christ , and these spirituall advancements of the soule in Christ , are they not supernatural , and by the efficacy of grace ? Ephes. 4. 22 , 23 , 24. Is not that change , In putting off the old man , in being renewed , and putting on the new man , which is created , &c. by the operation , and efficacy of Grace , and is it not supernaturall ? 1 Cor. 2. 9. to the 15.

Is not that revelation of the spirit discovering what eye hath not seen , &c. Searching the deepe things of God , things as farre above the spirit of the naturall man , as the things of man , are above the spirit of a beast ? Things which the spirit of the World , that is , that spirit which is common to men , cannot discover , things , that can no otherwise be discovered but by Spirituall light , things , which the Naturall man therefore cannot receive , because they are Spiritually discerned ; Is not the revelation of these things supernaturall ? A revelation which flesh and bloud makes not , Titus 3. 5. The washing of Regeneration , and renewing of the Holy Ghost . Doth it report nothing supernaturall to your eare ? We might adde , 2 Cor. 5. 17. that new Creation there ; and Iam. 1. 18. that new generation there ; and Iob. 6. 44 , 45. that drawing , and teaching of the Father , with many others of like kinde ; are all these naturall , nothing in these above the power and operation of Nature , and that in this corrupt state ? By this time I hope it appeares , that the word Naturall belongs to the unregenerate , and that Regeneration is by supernaturall operation , and that the unregenerate , or Naturall man , as such , is in Scripture Language darknesse .

Thirdly , with ranke Pelagianisme , I call it ranke , because thus farre it agrees with the first and second state formerly declared , as to admit no supernaturall operation upon the Soule , for conversion , or recovery from sinne , if this be not your meaning , I pray disclose your Riddle , for no man I thinke can judge otherwise by your words .

Goodwin .

Those Ephesians of whom the Apostle saith , They were sometime darknesse , had been not only , or simply unregenerate , but had walked in sins and trespasses , according to the course of this world , and after the Prince that ruleth in the Aire , that worketh effectually in the Children of disobedience , by whom their understanding had been darkned , and they possessed with many false , wicked , and blasphemous conceits concerning God , and the Gospel , &c. All which imply on unregenerate estate most dangerously encumbred , and from whence it argued the high and signall grace and favour of God , that even they should be delivered . The Jewes also , ( Joh , 1. 5. ) are termed darknesse upon a like account , viz. because they were strangely and desperately prejudiced , and pre-possessed with erroneous Notions , and conceits against Christ , and about the estate of their Messiah's first coming unto them , they expecting the forme of a great Monarch , rejected , and Crucified him in the forme of a Servant ; it was this darknesse , which they had through an oscitant , loose , and sensuall converse with their owne Scriptures , voluntarily suffered to grew , and spread it selfe upon the face of their mindes and understandings , that was a snare upon them , and occasioned the sad event here mentioned , viz. That when the light shone upon them ( i. e. when sufficient and pregnant meanes were vouchsafed unto them , to have brought them to the knowledgement of their Messiah ) they comprehended it not , i. e. did not by the meanes of it come to see , and understand that , for the sight and knowledge whereof it was given them ; for that ( by the way ) is to be observed , that the Evangelist doth not say , that the darknesse , in which the light shined , could not , or was not able to comprehend it , but only that it did not comprehend it .

Now it is a knowne Principle in reason , that a Negatione actus , ad negationem potentiae non ●alet argumentum , there may be a defect in action , or performance , where there is no defect of power for action . And the very observation and report which the Evangelist makes of the Non-comprehension of the light by the darknesse , in which it shone , plainely enough imports , that the defectivenesse of this darknesse , in not comprehending the light , did not consist in , or proceed from any Naturall or invincible want of power to comprehend it , but from a blindnesse voluntarily contracted , and willingly , if not wilfully persisted in ; for how can it be reasonably supposed , that this Evangelist , who flyeth an higher pitch then his Fellowes , in drawing up his Evangelicall Tidings for the use and benefit of the World , should in the very entrance of his Gospell , and whilst he was thundring out on high , ( as one of the Fathers speakes ) the Divinity of Christ , insert the relation of a thing that had nothing strange , nothing more then of ordinary and common observation in it ? or is any thing more then ordinary , or what is most obvious , that men doe not fly in the Aire like Birds , or that Fishes doe not speake on the earth like men ? Or is it a thing of any whit the more savoury consideration then these , that men voyd of all capacity , and destitute of all power to comprehend the light , should n●t comprehend it ? but that there should be a Generation of men , whom it so infinitely concerned to comprehend the light , to acknowledge and owne their Messiah being now come unto them , and who withall had a rich sufficiency of meanes to have done the one , and the other , should notwithstanding be so stupid , and unlike men , as not to comprehend this light , nor to acknowledge or owne this their M●ssiah , is a matter of high admiration , and astonishment , and the mention of it very commodious , and proper for the subject of the discourse which the Holy G●●st had now in hand ( as might be shewed more at large ) but I feare the Reader hath more then his burthen of an Epistle .

Resbury .

1 Here you answer certaine Objections against your new Doctrine , and in the first place ( if I mistake not ) you contradict your selfe , by the genius of your discourse , granting that in the Call of the Ephesians there was a supernaturall worke , for as much as you affirme that their state , which was of darknesse , was not such as naturall to fallen man , whom you will have , it seemes , meerly in his Naturall state , a Childe of Light rather then of Darknesse ( as Prosper upbraides the Collator ) so that howsoever nothing supernaturall be required , for bringing men to faith and repentance generally , yet here it must be admitted ; if so , then is the word supernaturall vertually found in the Scriptures .

2 Your supposall of their unregenerate state so dangerously encumbred above the unregenerate state of the generality of men , that thence this difference should arise , That though they were darknesse , yet these are not , is false and frivolous ; for ,

1 These very sins and trespasses , whence you argue the speciall aggravation of their condition , were the very same wherein the whole world walked — according to the course of the world , and in the same subjection to the Devill was the world — according to the Prince of the power of the Aire , the Spirit that wrought in the children of disobedience ; Such were all unregenerate , needs must the course of the world be according to that Prince , who is the Prince of the world , the god of the world . Nay , the Apostles , and first converted Iewes , borne and bred in the visible Church , before conversion , had their conversation among them , and were children of wrath together with them ; here was then nothing peculiar to them in their unregeneracy of force to quit the Naturall man of this charge of darknesse .

2 These sins and trespasses , wherein they walked were the fruits of Naturall corruption , whereby all men are dead in sinne , they here , though dead in actuall sins , yet dead by originall sinne ; Thus the Apostle describes this sinfull conversation to be in the lusts of the flesh , and a fulfilling the wills of the flesh , and of the minde , all these sins of theirs were the workes of the flesh ; and what is the flesh but corrupt Nature found in all men , to them derived from the first man ? Ioh. 3. 6. That which is borne of the flesh , is flesh , diametrically opposed to the Spirit , which is the fountaine of Spirituall light and life ; and that which is borne of the Spirit , is spirit ; without which Spirituall birth , Nicodemus his grosse apprehensions there , shew the darknesse of the Naturall man ; this flesh , or corruption of Nature , called likewise the Old man , made up of many deceitfull Lusts , the fountaine of this evill conversation , Ephes. 4. 22. called by the same Apostle , The Law of the Members , contrary to the Law of the minde , but of the minde renewed ( for otherwise , walking in those abominable wayes whilst unregenerate , they fulfilled the desires or will● of the minde , in fulfilling the will of the flesh , called , The Body of death . Likewise , Rom. 7. through which the Naturall man is dead ; nay , so much as remaines of it in the Spirituall man , so much death there is still , as the Apostles complaint testifies ; this the fountaine of whatsoever sins the Apostle , now regenerate , was pester'd with ; the fountaine then of all sins , and only of sinne in unregeneracy . The deadly strength of this corruption we see further by singular instance in David , a Person so holy , yet how upon advantage and surprisall did it prevaile against him , to put forth those deadly fruites of Adultery , and Murther , which sins he derives from Naturall corruption , that had seized him in the wombe , Psal. 51. Further , the Apostle charging corruption of Nature upon all Mankinde , Iewes and Gentiles , not one excepted , Rom. 3. he makes up his charge of most hideous sins — Their throat an open Sepulchre , the poyson of Aspes under their lips , their mouth full of cursing and bitternesse , their feet swift to shed bloud , &c. because of those strong inclinations which are in all men through Originall sinne , to these great transgressions ; and where ever sins of this , or any other kind are actually committed , they are the fruits of this corruption ; where they are not committed , it is from the restraining hand of God , at least , upon men . It was then by the corruption of Nature common to all , that these Ephesians were dead in trespasses and sinnes , covered over there-with , as with the deadly streames of that spring of death running over them ; but the state of death is a state of darknesse to the utmost . Adde , that all unregenerate men , in the state of death and darknesse , through corruption , are likewise in the possession , and under the dominion of the Prince , and of the power of darknesse , by whom the remainders of Naturall light ( which is farre from Spirituall , holy , saving light are more and more darkned , and the capacity of Historicall light more weakned ; the Doctrine then of the Naturall mans darknesse , even in a state of death maintained , as we saw before by the Fathers , against the Pelagian● , stands firme upon Scripture-foundations , against which your attempts are as vaine , asimpious ; so much for your first instance .

Now for the second Instance of the Iewes , you say , 1 Ioh. 5. it is manifest that darknesse is there charged upon all men made by him , ver. 3 , 4 , 5. and is not the like charge of darknesse upon all ? otherwhere , 1 Cor. 2. 12. 14. and Iob 11. 12. vaine man would faine be wise , though he be borne ( he is so by nature then ) like a wilde Asses colt . The men of your Doctrine are deep in this condemnation of vaine men : to no purpose then is your Discourse , applying this darknesse to the Iewes only , telling us of these and these things more then ordinary in them , making for this darknesse in them ; As for your observation , that the Evangelist doth not say , ( the darknesse could not , but did not comprehend the light ) you discover high Pelagianisme againe , for though you interpret this of the Iewes , whose unregenerate estate you will have by strong and desperate prejudices against Christ to be much more encumbred , then is the unregenerate state of men generally , yet you will not allow that these could not comprehend that light .

2 This observation of yours is very vaine ▪ as appeares by your trifling argument , viz. That the consequence holds not from the denyall of the Act , to the denyall of the Power . For ,

1. From the universal denyal of the act , without exception , the consequence holds strongly to the denyal of the power , because God gives no power in vaine , but here is an universall denial of the Act , as we have seen by the context ; this non-comprehension being charged upon all men , and it is evident in experience , except Mr. Goodwin , shall produce that naturall man , which comprehends this light .

2 The Power it self is otherwhere , and that very clearly denied , as we have but now seen , in our discourse of naturall corruption , and the naturall mans subjection , to the powers of darknesse in consent with which Scriptures this must be interpreted .

As for your following Discourse it is not worth a deafe nut , though you flourish it as much as you can : an ill face needs a good dresse ; triviall matter must have words to set it off ; the sum of your Rhetorication is , that if there be that naturall darknesse and impotency upon all men , it was impertinent for the Evangelist to charge it upon the Iewes , especially when he was entring upon Gospell-doctrine , beginning with that high and maine doctrine , the Divinity of Christ . But 1. His charge is here upon all men as we have seen , not upon the Iewes alone , 2. Is it such a wonder , that he that is about to set forth Christ , as mans redeemer , should teach the doctrine of natural impotency and corruption , without which all other doctrines of Christ were in vaine ? you may doe well upon the account of your proper reasoning , here to strike out the two first , and halfe the third chapter of the Epistle to the Ro●ant , your selfe , and brethren in error with you , are proofe sufficient how necessary that doctrine is , when notwithstanding it is so plainly and frequently taught , yet it is so strange to you ; and now what was your drift in your former plausible discourse against errour is manifest , namely , that which we there mentioned to undermine the true doctrine of naturall darknesse , and impotency . You conclude this Section , That you feare the Reader , hath more then his burthen of an Epistle : you need not doubt it , except there had been more truth and worth in it .

CHAP. XIV . Goodwin .

Thirdly , Concerning that Scripture ( 1 Cor. 2. 14. ) but the natural man perceiveth not , &c. if , Reader , thou conceivest there is any thing in it spoken with any intent to disable Reason or Understanding in a man so farre as to devest them of all capacity and power for the apprehending , conceiving , or beleeving any the things of God ; yea , or particularly , of such of the things of God , the discerning and beleeving whereof is of absolute necessity for salvation ; thou maist if thou pleasest , deliver thy judgement from the mistake by the perusall of a few pages in a discourse formerly published , where thou wilt finde this passage of Scripture opened at large , and driven home to its issue , here I clearly demonstrate these three things .

1. That the place speaketh not of the naturall , i. e. of the unregenerate man , but of the weak Christian , the babe in Christ .

2. That the things of God here spoken of are not such things , the knowledge or discerning whereof is of absolute necessity to salvation , but the high or deepe things of God , of the true and worthy discerning of which , only the Spirituall man , i. e. the strong and well grown Christian is De praesenti , and immediately capable .

3. ( And lastly ) that the incapacity of these things of God which is here asserted to be in the Naturall man or weake Christian , is not an utter or absolute incapacity , or such , which by a diligent use of means he may not very possibly and according to the ordinary course of providence out-grow , but only a present or actuall incapacity or indisposition , which is regularly , and ( at it were ) of course curable : these things I there evince from the expresse tenor , and carriage of the context .

Resbury .

For his explication of 1 Corinth. 2. 14.

1. Hee saith , the place speakes not of the Naturall i. e. the unregenerate man , but of the weake Christian , the babe in Christ . That the place speaks of the Naturall or unregenerate man , is evident against his demonstrations he tels us of , which indeed are of no affinity with Euclia's , we have only night for a vision in them .

1. Of him that hath not the spirit of God , v. 11. But the spirit of the world opposite to the spirit of God , v. 12. 2. The things of the Spirit of God are foolishnesse unto him , and what things are these ? why the things that are held forth in the preaching of Christ crucified , v. 2. Now to whom is the preaching of Christ crucified foolishnesse ? to them that perish , V. 18. But to them that are saved , the power of God , to the uncalled , i. e. the unregenerate , foolishnesse , but to the called of God , the power of God , and the wisdome of God , v. 23 , 24.

2 The things of God here ( he saith ) are such , as are not absolutely necessary to salvation , but the high and deep things of God . But 1. The things absolutely necessary to be knowne , are as high and deep as any ; the Trinity of the persons , the union of the two Natures in the Mediator , the oblation and intercession of Christ , the imputation of his righteousnes , &c.

2 These are the things absolutely necessary to salvation , for they are the things in the preaching whereof , Christ crucified is preached , v. 2. the things of the hidden wisdome of God ordained to the glory of the Saints , v. 7. the things freely given of God to the Saints , v. 12. Whereas you say in the close here , that the spiritual man onely , that is , the strong and wel grown Christian is , de praesenti , and immediately capable , &c.

1 If onely the strong and wel growne Christian be the spiritual man , then is the meer naturall man a weak Christian , and so all the world by nature Christians , i. e. beleevers : welcome all , Turkes , and Insidels , to Mr. Goodwins Church .

2 Whether do you allow the spiritual man , to be above the natural man or not ? if not , ( as indeed you cannot , if you will be constant to your selfe as here , so formerly , neither can you deny it , if you wil be constant to your self , as formerly we observed ; but you are a famous self-subverter , then is the Naturall man capable , de praesenti , &c. Contrary to your owne interpretation of the Apostles expresse doctrine here ; if you doe allow him above the natural man , then you grant the word Supernaturall vertually in that sense , wherein you formerly denyed it ; so that you are full of interwoven contradictions , at every turne refuting your selfe .

3 You deny here an utter incapacity of these things in the Natural man , &c. but such as he may out-grow , according to the ordinary course of providence .

1. Your Doctrine is evidently false . 1. These things of the spirit of God are discerned by another light , and another principle then the Natural man hath , He neither knowes , nor can know them , saith the Apostle , because they are spiritually discerned : and this light of the spirit , specifically distinct from the light of Reason in the Natural man , as the light of reason is from the light of Sense in the bruit beast , v. 11. And this spirit the world hath not ( therfore not the Natural man ) v. 12. Formerly he made such an observation , as this , his refuge , that the Evangelist said , not Darknesse could not , but did not comprehend the light , which , how slender a refuge it was for him we there saw : here the Apostle is expresse , Cannot , yet he attempts an evasion . There is no end of this mans sophistry , nor can be upon his principles , that the Grammar and Logick of the Scripture must vaile to his Reason .

2 Your Doctrine here ( as all along ) is purely Pelagian : for you acknowledge no such incapacity in the Natural man , of discovering all Gospel-truths leading to salvation , but what by the diligent use of meanes hee may overgrow , &c. therefore of himselfe , not onely may he make use of the means , but so make use of them , as that thence , he shall certainly be savingly inlightened : Which must bee one of these wayes .

1 Either the seeds of naturall light shall hereby grow up into a saving light , so Nature improves it selfe into Grace , and this is according to your Doctrine , that there is nothing supernatural in the efficacy of Grace ; and this is highly Pelagian , for it makes Nature Grace , ( Sub laude Naturae , latent inimici Gratiae ) and Nature before this improvement must be Grace , in the seed , as by it , it becomes grace in the fruit , Or ,

2 By this use of means , he shall procure the giving of saving light and grace from the hand of God , which is still the Pelagian doctrine , that the grace of God is given according to mans merits ; but still it is a Riddle to mee , how you can allow thus much , and make good your doctrine , against the supernaturall efficacy of grace .

As for your glosse upon 1 Cor. 3. 1. It is evident the Apostle calls them carnall , opposed to spiritual ; not absolutely , as formerly he had opposed the natural man , but in part , therefore he addes by way of limitation , babes in Christ ; but when he expostulates with them v. 3. are yee not carnall , and walke according to max ? he there implies , that the meer man is wholly carnall , for as much as the weake Christian , so farre as he is carnall , he is according to man , and wherein he walkes carnally he walkes according to man .

Goodwin .

4 ( And lastly to the Objection ) concerning Heathen Philosophers , and others of great parts , and naturall endowments of reason , wit , understanding , &c. who either rejected the Gospell , as a Fable , as the Philosophers , or else perverted and wrested the truth thereof in many things to their owne destruction , and possibly to the destruction of others , as Hereticks ; I answer , when I affirme and teach , that Reason , or the intellectuall part of a man is competent to apprehend , discerne , subscribe unto the things of God , and of the Gospell , my meaning is not to affirme withall , that therefore men of these endowments , though never so excellently enriched with them , must of necessity apprehend , discerne , or subscribe unto these things ; Reason , and understanding even of the greatest advance in man , will serve men for other ends and purposes , besides the apprehension and discerning the things of God in the Gospell , and may accordingly be improved and imployed by them ; yea , they may be imployed against the Gospell , and made to warre and fight against the truth of it : it is a saying of knowne truth concerning all things that have not an essentiall connexion with a mans soveraigne good :

Nil prodest quod non laedere possit idem . i. e. Nothing there is so profitable , But to doe mischiefe is as able .

Because some men suffer themselves to be bewitched with a corrupt desire of drawing away Disciples after them , and for the fulfilling of such a Lust speake perverse things ( as the Apostle speaketh ) it doth not fellow from hence , that therefore they were in no capacity , or in no possibility of speaking the truth , and refraining from the teaching of perverse things .

Aristotle speaking of riches , saith , That it is unpossible that he should have them , who takes no care to have them ; So are we to conceive of the knowledge and true discerning of the things of God in the Gospell , in what capacity soever men are , either for ability , or meanes otherwise for attaining them , it is unpossible that ever they should actually attaine to them , unlesse they be carefull , and shall bend the strength of their mindes and understandings in order to the attainment of them . Now the Heathen Philosophers ( more generally ) became vaine in their imaginations , as the Apostle speaketh , i. e. they spent themselves , , the strength of their parts , time , and opportunities upon matters of a low , or secondary concernment , and which they apprehended to have a more ready and certaine connexion with their owne honour , and esteeme amongst men , and did not charge themselves , their gifts , or parts , with that worthy and blessed designe , which the Apostle calls the having of God in acknowledgement ; upon this their unnaturall unthankfulnesse towards God , uttering it selfe in their addition of themselves , to studies , speculations , and enquiries of a selfe concernment with the neglect of him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 their foolish heart was darkned . Concerning Hereticks , it is a common Notion amongst us , that these from time to t●me were turned aside from the way of truth , by some uncleane Spirit or other ; as Pride , Ambition , Envie , Voluptuousnesse , or the like ; if these Spirits once enter into a man , they will soone call in , and take unto themselves other spirits worse then themselves ; I meane spirits of errour and delusion , to advocate for them , and plead their cause : as for the mistakes and miscarriages in judgement of good men , upright ( in the maine ) with God , and the Gospell , about some particular points they are to be resolved into several causes , of which we shal not now speake particularly , only this I shall say , whatsoever any mans errour , or mistake in judgement , is about the things of the Gospell , it is not to be imputed to any deficiency on Gods part , in the vouchsafement of meanes unto him , competent , and sufficient , as well for the guiding into , as for the keeping of his judgement in the way 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 ●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 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 f●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 i● 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 , and opposition to the rest , were not borne of bloud , nor of the will of the flesh , ●or of the will of man , but of God ; therefore well saith Austin , speaking of that light shining upon this darknesse ; As when a blinde man is placed in the Sun-shine , the Sunne is present to him , but he is absent from the Sunne ; so every foole , every unrighteous , every wicked person is blinde in his heart , wisdome is present to him , but being present to a blinde man , it is absent from his eyes , not because it is absent from him , but because he is absent from it , Tract. 1. in c. 1. Ioan. here was a beaming forth of this light upon such , and about them , in his workes and word , but they neither discerne it , nor have any power so to doe , because they are blinde though in the middest of Sun-shine .

2 From the whole Doctrine of Naturall corruption , and the grace of Conversion throughout the Scriptures ; even all those Scriptures , whence you gather , That the intellectuall frame of man was so shatter'd by Adams fall , are bent against all unregenerate persons , shewing not what they had been by Adams fall , if Christ had not been , but what they are , this notwithstanding , before regeneration ; therefore .

1 For the Doctrine of Naturall corruption , all men are thereby before regeneration flesh , in which dwels no good thing , wherein it is impossible to please God ; which , enmity against the Law of God , contrary in its lustings to the Spirit , all dead in sin , all darknesse , all children of wrath , all in subjection to Satan , all under the Law , all borne as wilde Ass●● Colts , all such as cannot receive the things of the Spirit of God , as savour onely the things of the flesh , &c. whereas if your Doctrine was true , the Scripture must have affirm'd the contrary to all these , either that by Nature we are not flesh , or not so wholly in opposition to the Spirit ; but that in the flesh some good thing dwels , that we may by Nature please God , that we are in amity with the Law of God , compliant to the motions of the Spirit , alive from sinne , light , children of peace , free from Satans bondage , borne under Grace , borne the Children of wisdome , such as can receive the things of the Spirit of God , as savour , or have those Principles , whereby we may savour the things of the Spirit , &c.

2. For the Doctrine of the Grace of conversion , the Scripture saith ;

1 That it is supernaturall , quickning Grace , Grace by which we are borne anew , Grace raising from the dead , Grace anew creating ; but according to your Doctrine , there should be no such thing , as the Grace of conversion , or Regeneration , but only a progresse of Naturall vertues , faith and repentance , but the fruits of the seeds of light in Nature ; for this light you make a common vouchsafement to all , and the word Naturall you will not allow to difference the unregenerate man from the regenerate : so that in the building of your Babel , here is nothing but confusion of speech , from confusion of things , Grace is Nature , and Nature is Grace ; Naturall is Spirituall , and Spirituall is Naturall ; and which is yet admirable , Spirituall is with you too supernaturall .

2 It is altogether free , and preventing ; as there is a supernatural Grace of Conversion , so this grace , as altogether independent upon any thing in man , therefore is of God . 1. As of him that shewes mercy , meerly because he will shew mercy , and will have compassion , on whom he will have compassion ; in opposition to man willing , or to man runing . 2 As of him that is sound of those that sought him not . 3. As of him that by this grace of his makes the difference betwixt the converted and unconverted , so as the glorified Saints shall owe unto God , not only what they received in common with the damned , but that wherein they excell the damned ; who hath made thee to differ ? 4. As of him that cals , not only of the foolishest , and weakest , and basest , and most despised in the world ; but even of the worst of men , 1 Cor. 6. 9. And Mr. Goodwin himselfe tels us how desperately incumbred the unregenerate state of the Ephesians was . Now according to your doctrine , all must be contrary ; man must begin , and God must follow ; man must first give , and God must recompence again ; whatsoever it is , that you shal please to cal the grace , or the work of conversion on Gods part , it must be vouchsafed unto those , who by the improvement of that common , original , natural grace you tel us of ; that light vouchsafed to all in their natural birth , have sought the Lord , have willed , have runned , and so they having received that common Posse ( Pelagius his owne grace ) shall make themselves by the good use of it , to differ from those , who for not using it , are not converted . 3. It is effectual and peculiar the saving grace of God in Jesus Christ , is not potential but effectual , where-ever it gives the power , giving the deed likewise , not common but peculiar , given onely to those , who are indeed saved by it , No man can come to me , except the father draw him , and I will raise him up at the last day ; without this drawing , here is no power of coming ; whosoever is drawne , surely comes , and is surely saved ; All are not saved , All come not , neither then could all come , or any , but those that doe come ; this grace then is at once , preventing , effectuall , and peculiar . And indeed the peculiarity of it , is evident from the former heads , He hath mercy , on whom he will have mercy , there is a distinction of the heires of mercy from the rest , Who hath made thee to differ ? differencing therefore peculiar grace , you hath he quickened , you , not all , &c. Thus we have seen the vanity of your Interpretation , and if we adde the Heresie too , we shall doe you no wrong ; For , whether you confound Grace and Nature ; or which way soever you make Grace to arise from Nature , or to depend upon any thing in the naturall man , you cannot possibly quit your selfe of palpable Pelagianism . The least charge that can be against you is , that grace is given according to merits , in that sense wherein Pelagius was refuted and condemned : The very Doctrine of Pelagius you teach , for a common power of repentance in all men , against the supernaturall efficacy of converting grace , against the preveniency , and peculiarity of it , against the natural mans darknesse and impotency ; and you offer fair against original sin , whilst you tell us , that ●e are all borne so vested with light and pow●● . And you thinke to carry all , as if you were no consort of his : onely because you have a new fetch for it , which , how slender ●n o●●e it is , I hope by this time appears .

What you adde towards the end of this Section , about the actings and movings of the ●ationall Powers , by the spirit of God ; you doe so hover in generals , and onely put off with a parcell of fine words , as all that I shall yet say , is to pray you to speak plainly , and particularly ; you use the same Artifice , and Cant most extreamly ; Afterwards in the first Chapter of your booke , when you should lay downe your expresse doctrine about the divine influx and concourse ; we must try if wee can hunt you out of your holes there .

CHAP. XVI . Goodwin .

1. THough the spirit of God contributes by his assistance after that high manner , which bath been declared , toward the right apprehending , understanding , discerning the things of God by men ; yet this no wayes proveth , but that they are the Reasons and Understandings of men themselves , that must apprehend , discerne , and understand these things ; and consequently , must be provoked , raised , ingaged , imployed , and improved by men , that they may thus apprehend , and discerne , notwithstanding all that assistance which is administred by the spirit : otherwise , nothing will be apprehended or discerned by them . Nor will the assistance of the spirit , we speake of , turn to any account of benefit , or comfort , but of losse , and condemcondemnation unto men , in case their Reasons 〈◊〉 Understandings shall not advance , and quit themselve● according to their interest thereupon .

Resbury .

This may passe as impertinent . It is the Reason of man that must apprehend , &c. But it is Reason sanctified , that apprehends savingly , man must stirre up his owne soule , but it is by the worke of the sanctifying spirit , that so he doth effectually . These things have been proved abundantly already .

Goodwin .

3 In case the Spirit of God shall at any time reveale ( I mean , offer , and propose ) any of the things of God , or any spirituall Truth unto men ; these must be apprehended , discerned , judged of ; yea , and concluded to be the things of God , by the Reasons and Understandings of men ; before they can , or ought to receive or beleeve them to be the things of God ; Yea , before such a revelation can any wayes accommodate , benefit , and blesse their soule . When our Savi●●● speaking of that spirit to his Disciples , saith , And he will shew you things to come : And againe , he shal receive of mine , and shal shew them unto you ( Joh. 16. 13 , 14. ) he supposeth that they ( viz. ) with their own Reasons and Understandings , were to apprehend and judge of the things that should be thus shewed unto them , to have been shewed unto them by the spirit of God , and not to have proceeded from any other Author . Yea , in case men shall receive the things of God themselves , for the things of God , or of the spirit of God , before their Reason and Understanding have upon rationall grounds , and principles judged them to be the things of God : yet can they not receive them upon these termes , as the things of God , I mean , as the tnings of God ought in duty , and by command from himselfe to be received by men ; or so as to benefit , or i●●ich the soule by their being received . For as God requires of men to be praised with understanding , ( i. e. ) out of a rationall apprehension , and due consideration of his infinite worth and excellency ; so doth be require to be beleeved also , and they that beleeve him otherwise , beleeve they know not what , nor whom , and so are brethren in vanity , with those that worship they know not what , and build Altars to an unknowne God ; to trust or beleeve in God upon such termes , as these , is , being interpreted , but as the devotion of a man to an Idol ; yea , the Apostle himselfe arraignes the Athenians of that high Crime , and misdemeanour of Idolatry upon the account of their sacrificing to an unknown God .

Resbury .

This is of the same Spirit , Error , and impertinency with the last ;

1 The Spirits revelation , he interprets his Proposall ; This is just Pelagius his revelation , proposall by his word and doctrine .

2 The things by the Spirit proposed must be discerned the things of God , by our owne reasons , &c. Who doubts this ? but ( which he meanes not ) by our owne reasons enlightened , by renewing and peculiar Grace ; hee saith , They must be received upon rationall grounds , true reason being by Scripture enlightned .

Goodwin .

4 And lastly , The interposure and actings of reason and understanding in men , are of that soveraigne , and most transcendent use , yea , necessity , in and about matters of Religion , that all the agency of the Spirit , notwithstanding a man can performe 〈◊〉 thing , no manner of service unto God with accep●… nothing in a way of true edification to himselfe , with●… their engagement and service . First , I stand charg●… by God , not to beleeve every Spirit , but to try th● Spirits , whether they be of God ; I demand , b● what rule or touch-stone shall I try any Spirit ? wh●… or upon what account shall I reject one , as a Spirit 〈◊〉 errour , falshood , and delusion ; and doe homage 〈◊〉 my judgement and conscience to another , as the Spirit of God ? If it be said , I ought to try the Spirits by the Scriptures , or Word of God ; I demand againe , But how shall I try my touch-stone , or be sure that that Principle , notion , or ground , which I call th● Word of God , and by which I goe about to try the Spirits , is indeed the Word of God ? There is scarce any errour that is abroad in the Christian world , but freely offers it selfe to be tryed by the Word of God , as well as the true Spirit of God himselfe ; i. e. by such meanings , sences , or conclusions , as it selfe confidently asserts to be the Word of God ; i. e. the minde of God in the Scriptures ; so that I am in no capacity to try such a Spirit , which upon such an account , as this , pretends his coming forth from God , unlesse I be able to prove , that those sences , ●eanings , and conclusions , by which be offers to be tryed , are not indeed the Word of God .

Now it is unpossible that I should prove this meerly , and only by the Scriptures themselves ; because unto what place or places soever I shall have recourse for my proofe , or tryall in this case , this Spirit will reject my sence and interpretation , in case it maketh against him , and will substitute another , that shall not oppose him . Nor can I reasonably or regularly reject his sence in this case , at least as an untruth , unlesse I apprehend some relish or taste therein , which is irrationall , or some ●…on which j●rreth with , or grateth upon some 〈◊〉 principle 〈◊〉 other of reason within me ; for as 〈◊〉 ●…e one hand , what Doctrine or Notion soever clearly ●●cordeth , and is commensurable with any solid and 〈◊〉 ●…ted Principle , or ground of reason within me , 〈◊〉 ●…by demonstrably evinced to be a truth , and from God ; so on the other hand , what Doctrine , or saying s●…r beares hard , or falls foule upon any such Principle , must of necessity be an errour , and somewhat that proceeds from Satan , or from ●…n , and not from God .

Resbury .

1 The same things most impertinently stil over and over , an endlesse waster of words .

2 By what rule or touch-stone shall he●ry any Spirit , or Doctrine ? he answers , If it be said by the Scripture , but how shall I try this touch-stone ? I answer , By it selfe , as the rule , by reason , as the eye , enlightned and guided by this rule , according to the Grammar , and the Logick of it ; He objects , That it is impossible to prove the truth , or disprove an errour meerly by the Scriptures , because still the question will be about the sence of the Scripture ; I answer , By the Scripture alone , as the rule , by reason , as making use of this rule , but so , as in making use thereof it be guided by this rule , and resolves all conclusions into the authority of this rule , is the truth to be proved , or errours disproved , and the sence of whatsoever controverted text discussed , and cleared .

As for that which you adde about irrationall last , and grating upon reason , &c. for as much as you doe not object reason to the Word , but oppose it thereunto , and advance it there-above , and will have reason the touch-stone of the Word , beside and above the Word ; you shew your selfe , as formerly , a most impure and prophane Socinian , by all good men to be abhor'd ; and whilst you plead so much for reason , you are a man mad with reason , no way solving those difficulties , which you pretend upon supposition , that the Scripture shall be the touch-stone ; for let us suppose reason the touch-stone , must you not be at the same losse , your adversary denying that to be according to the principles and grounds of reason , which you affirme to be according to them ? But here is no such difficulty , as you pretend ; for allowing the Scripture the Touch-stone , you shall by some Scripture-truthes , wherein both your selfe and adversary agree , cleare the controverted text , and resute his errours about it , that he must either yeeld to the truth therein , or deny what he affirmed , and overthrow his owne foundations .

Goodwin .

The reason hereof is clearly asserted by the Apostle in these words , For God is not the Author of confusion , but of peace ; from whence it appeares , that God is not divided in himselfe , or contradictious to himselfe , so as to write or assert that in one Booke , as in that of the Scriptures , which he denieth or opposeth in another ; as viz. That of Nature , or of the fleshly tables of the heart of man ; but whatsoever he writeth , or speaketh in the one , he writeth or speaketh nothing in the other , but what is fairly , and fully consistent with it .

Resbury .

A doughty reason , God is not the Author of confusion ; true , but man is , who hath so corrupted his reason , as he hath night for a vision , and gropes in the darke like a blinde man . It is one thing , what God wrote upon the nature of Man in his Creation , who made man upright ; another thing , what man hath written upon his owne nature by the Fall , who hath found out to himselfe many inventions ; what the Devill likewise hath written upon his minde , by deluding suggestions . You may remember formerly a peice of discourse much like this of yours , by your elder Brother the Collator , with whom Prosper hath to doe , confounding the state of Man by Creation , with his condition since the Fall ; and Prospers answer to him . It is admirable to see , how the same spirit , that possest Pelagius , and his Disciples of old , speakes the same things , and useth the same Arguments in Mr. Goodwin , One borne out of due time , so many Ages after .

In the praise of five things did they craftily couch their sacrilegious Doctrine , at so great enmity with the Grace of God , as Aug. observes , Lib. 3. contra duas Epist. Pelagian . viz. In the praise of the Creature , of Marriage , of the Law , of Free-will , and of the Saints . How oft doe we heare Mr. Goodwin extolling man , and the noble faculties of reason , understanding , &c. in man ? and here , from the Law of Nature , and from the Wisdome of God , hee thinkes to extoll the reason of blinde , corrupt , wretched , selfe-confounded man , against the Grace of God ; I hinted to you before what a faire offer you made against Originall sinne , I beleeve your Doctrine about it is ; That it is wholly taken off from man , by that glorious vouchsafement of light , you told us of , by Iesus Christ , to every one that comes into this world , but your darknesse about that light , and the darknesse of Man-kinde about things of the Spirit of God , that light notwithstanding we have lately seen .

As for the fleshly tables of the heart , we know no such , but in the regenerate , when the Lord shall have taken away the heart of stone , and given an heart of flesh , Ezek. 36. You may remember how Austin concludes hence , as formerly we alledged him , that the will of man is wholly adverse , and inflexible unto good , before the effectuall and peculiar worke of regeneration ; and where then shall be that provoking , and stirring up of reason , understanding , &c. you tell us of so often , in the Naturall man ? We told you before , how ill-pleasing it was to you , to hold fast the for me of found words ; I doe not wonder at it , it is not for your advantage ; I perceive if we might have a new Scripture see forth by your superlative reason , we should have the text much altered , for the Taberna●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 co●●on reason , and of that knowledge of God , which may be obtained by the light of Nature ; In 〈◊〉 ●…ing of his ●e ●●●arly supposeth , That what●… should be taught by any in the mysterious and high p●…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 c●…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 f●rre diff●ring , and better account from his ●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 Di●●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 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 〈◊〉 Teri●…ians testimonies , the soule hath the ●…owledge of some things , impressions of some ●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 Calvi●… 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 which springs from it , yet no such body shal spring from those seeds in the soyl of an unregenerate soul , partly through darknes , & error , and partly through pravity and perversnes ; therefore your conclusion here is most impertinent , wherein you so insist upon the goodnesse of these seeds in their owne Nature , and in reference to their Author , God , as you over-look the badnesse of man , the subject of them through the corruption of his Nature , so full of darknesse , falsehood , and enmity against the truth of God , as thence these seeds must needs rot under the clods , except the soyle be supernaturally changed .

CHAP. XVII . Goodwin .

COncerning the mystery of the Trinity , the incarnation of God , or the Son of God , the conception of a Virgin , with some other points of like consideration , commonly pretended to be against , or at least above , and out of the reach and apprehension of Reason ; I clearly Answer .

1 That they are every whit as much ; yea , upon the same termes , out of the reach of faith , as of Reason , For how can I beleeve ( at least upon good grounds , ●…d as it becommeth a Christian to beleeve ) that which I have no reason , nor am capable of apprehending any reason ; nay , for which there is no reason , why I should beleeve it ? If it be said , I am bound to beleeve the doct●ines specified , because they are revealed by God : I answer , That this is a rationall ground , whereof my Reason and Understanding are throughly capable , why I should beleeve them ; the light of Nature clearly informeth me , that what God revealeth or speaketh must needs be true ; and consequently worthy and meet to be beleeved . If it be further said , But Reason is not able to apprehend or conceive how three should bee really and essentially one , and the same ; how a virgin should conceive and bring forth a Son , &c. I Answer , That no faith or beleefe in such things as these , is required of me , nor would be accepted with God , i● case it were in me , above what I am able by Reason to apprehend and understand . As I am not able by my Reason to apprehend the particular and distinct manner how the three persons subsist in one and the same divine Nature and Essence : So neither am I bound to beleeve it ; that which I am bound to beleeve in this point is only this , That there are three who doe thus subsist , ( I mean in the same divine essence ) and for this , my Reason is apprehensive enough why I should beleeve , viz. Because God himselfe hath revealed it ( as hath been said ) If I should confidently beleeve any thing more or further concerning the Trinity of persons ( commonly so called , and there is the same reason of the other points mentioned ) then what I know upon the cleare account of my Reason and Understanding , it would be presumption in me , and not faith ; and I should contract the guilt of those whom the Apostle chargeth with in truding ( or advancing themselves ) into the things which they have not seen [ i. e. rationally apprehended and understood . ] But

Resbury .

1 Whereas you say , these mysteries here mentioned of the Trinity , Incarnation , and the virgins conception , are pretended to be against , at least above Reason , it seemes you deny even these to be above the reach of Reason in fallen man , which yet in your discourse immediately insuing , you grant in deed though not in termes : but contradictions are no rare things in your discourse .

2 Whereas you say they are every whit as much ; yea , upon the same termes out of the reach of Faith , as of Reason :

1 It is false , for Faith hath the proper , and immediate ground of beleeving them , the authority of the Word revealing them ; But Reason hath not an immediate ground of discerning them , viz. such a light , as whereby they of themselves are visible to the naturall understanding , therefore when they are within the reach of Faith , yet are they not within the reach of Reason upon the same termes .

2 You equivocate , for seeming to carry on your former doctrine , you relinquish it . Formerly you made Reason the touchstone of the Scriptures ; and whatsoever text of Scripture should not be found to agree with Reason , and to be relished by it , must be rejected : here you make the Scripture to be above the tryall of Reason , as appeares by that which followes : For how can I beleeve ? &c : If it be said I am bound , &c. This is a rationall ground , &c. the light of Nature , &c. Here you grant that Reason is to beleeve what the word affirmes , meerly for the authority of the word . But 1. This is contrary to your former doctrine , requiring that Reason finde a rationall tast and savour in the thing it selfe to bee beleeved . 2. Here Reason beleeves , rather then discernes the thing beleeved ; it discernes the ground of beleeving , but not the nature or manner of the thing beleeved : therefore as before , the thing beleeved is not upon the same terms , out of the reach of Faith , as of Reason .

3 Whereas you object , That Reason is not able to apprehend or conceive how three should be really and essentially one and the same , &c. and then answer , no faith or beleefe in such things as these , is required , &c. Let me aske you this one thing ; Is it not a fruit of naturall corruption , by the fall , that we apprehend no more towards the distinct knowledge of these things ? If so , then are you bound to know , and knowing to beleeve more of them ; and your discourse about beleeving more then you apprehend , how unacceptable it would be , fals to the ground . But here againe you discover that Popish & Pelagian leaven ; that God hath no right to require of man any more , then man hath power to performe ; as formerly you argued from the command of God to the faculty of man . As for your Interpretation of Colos. 2. 18. I cannot receive it , intruding into the things which they have not seen , is in true interpretation , which they have not seen in the doctrine of the Scriptures .

Goodwin .

2 If it be yet demanded , but is it not contrary to the grounds of Nature , and so to Principles of Reason , that a virgin should conceive a childe ; and if so , how can such a doctrine , according to what you have asserted , be received as from God , or as a truth ? I Answer ; It is no wayes contrary to Reason , nor to any principle thereof , that God should be able to make a virgin to conceive , but very consonant thereunto ; 〈◊〉 the Apostle Paul supposed it credible enough ( as we lately heard ) even in the eye of Reason , that God should make the earth bring forth her dead alive : indeed that a virgin should conceive in a naturall way , or according to the course of ordinary providence , is contrary unto Reason , but this Religion requireth not of any man to beleeve ; nor doth it bear hard at all upon any Principle of Reason ; that God should be willing to doe every whit as great and strange a thing as tha● , ( I mean as to cause a virgin to conceive ) for the accomplishment of so great and glorious a designe , as the saving of a lost world . Nor is it contrary to Reason or any Principle thereof , that God or the first Being , being infinite , should have a manner of sulsisting or being , far different from the manner of subsistence , which is appropriate to all created and finite beings , or that this manner of subsisting which is proper unto him , should be unto men incomprehensible . But most consonant it is to Principles of Reason , when God himselfe hath pleased so farre to reveale that appropriate and incomprehensible manner of his subsisting , as to declare and say that he subsisteth in three , that men should accordingly beleeve it so to be .

So that most certaine it is , there is nothing in Christian Religion , which so far as it concerneth men to know and beleeve , but what fairly and friendly comports with that Reason and Understanding which God hath given unto man , and what by a diligent and conscientious use of these noble faculties be may come to know and beleeve , at least so far as to salve his great interest of salvation .

Resbury .

This Section is of the same stamp with the former ; the sum of it is this , That it is agreeable to Reason , to conceive of God , that he is , and that he can doe above the course of Nature , and comprehension of Reason , and that when God shall declare that such is his being , and his doings such , it is likewise agreeable to Reason to beleeve him upon his word . But

1 Who denies this , but Mr. Goodwin and his associates in error ? This is the very Doctrine of your adversaries , against which you dispute .

2 This no way agrees with your former Doctrines . 1. That which affirmes , that all men have that light of Reason and Understanding , which according to Gods dispensation towards all men , they may improve to saving Faith and Repentance ; For saving Faith requires the knowledge of these mysteries , which you grant here come onely so far within the reach of Reason , as that when God hath revealed them , it is rational to beleeve his Word ; without which , Reason could never find them out : But the greatest part of the men of the world have not the Scriptures . 2. That which affirmes Reason to bee the touchstone of the Scriptures ; you said but lately of Predestination , that whatsoever should be taught about it , otherwise then according to the Scriptures , and the truth , might be clearly disproved by the grounds of common Reason . You affirme page 16. That whatsoever doctrine or saying beares hard , or fals foule upon any undoubted Principle or ground of Reason within you , must of necessity be an errour : Now this principle and ground of Reason must be such , as in the account of men generally passeth for such a principle or ground . Now doubtlesse , that three should be essentially one , bears hard upon whatsoever grounds of Reason in you , or any man since the fall : That a Virgin should conceive , beares hard likewise upon Reason ; I am sure it did so in the blessed virgin her selfe , Luk. 1. 34. therefore according to your doctrine formerly laid downe , these mysteries should be rejected , and indeed the whole doctrine of godlinesse , which the Apostle tels us is a great mystery , and therefore beares hard upon Reason .

Neither do you salve your former discourse when you say , it doth not bear hard upon any principle of Reason , that God should be willing to doe as strange a thing , as to cause a virgin to conceive : For because the thing it selfe beares so hard upon Reason , and is so strange ; therefore according to your former doctrine , the word affirming it , should be rejected . So for the manner of his subsistence , three in one , because it bears so hard upon Reason , as you here grant , that it is incomprehensible , according to your former doctrine , it ought not to be beleeved , as you know upon that very account , your good friends , the Socinians , beleeve it not ; But when you meet with such instances as you dare not deny ; as these now in hand , and yet they cannot be made to close with your doctrine , then you wind out of your owne doctrine it selfe , yet so , as you would seem still to hold it . In other instances , as about Election , and Reprobation , Redemption , Renovation , the perseverance of the Saints , you will hold stifly to your grand doctrine of the preheminence of Reason , because the doctrine of personall election , and reprobation , and the dominion of God therein , relisheth not with your Reason ; because the dependance of redemption upon election , and the doctrine of the Saints perseverance , and of the efficacy , and peculiarity of grace relish not with your Reason , therefore they must be rejected , though the Scriptures be as evident for them , as for the Trinity and Incarnation . And hee that should argue with you , as you doe here ; that it is not contrary to Reason , neither doth it bear hard upon any principle of Reason , that God should have a dominion , to man incomprehensible , would be rejected by you upon this account , that such a Doctrine it selfe was not according to Reason . Look over your conclusion , concerning the unchangeable love of God to the Saints ; and your questioning of the Scriptures , in case they either in terms , or by just consequence , avouch the same , pag. 335. of your book formerly alleadged , and tell me if it be not as I say .

As for the close of your Section . 1. That there is nothing in Christian Religion , &c. but what fairly comports , &c. To this , I oppose this assertion , formerly made good , That in Christian Religion , there are many things above , many things crosse to mans corrupt Reason . 2. That by a diligent and conscientious use , &c. I have formerly shewed at large , what putid Pelagianisme is here obtruded .

Goodwin .

2 Looke how many precepts , exhortations , adm●nitions , I stand charged by God to submit unto , and practise , I am under so many charges and engagements from him likewise , to exercise my Reason , and understanding . 1. To apprehend aright the mind of God in every of these respectively , left when he injoyneth me one thing , I through mistake should doe another . 2. To consider how , when , and in what cases I am commanded by him to doe this or that . 3. ( And lastly to passe by other particulars . ) To gather together , and call up upon my soul all such motives and considerations , which I am able , whereby to provoke , stir up , and strengthen my self to the execution , and performance of all things accordingly . When God commandeth me to strive to enter in at the streight gate , to seek his kingdome , and the righteousnesse thereof , in the first place ; To labor for the meat which endureth to everlasting life ; To bee a man in understanding : ( To omit other precepts of like nature without number ) he commandeth me consequentially , and with a direct , clear , and necessary implication , to rise up in the might of my reason & understanding , in order to the performance of these things , nor am I capable of performing the 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 , aposta●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 merit of congruity : the Iesuiticall doctrine , That he that doth what in him lyes by the strength of Nature , shall thereby obtaine Grace .

3 The Word of God ( you say ) makes it one argument of the wicked and sensuall waies of men , that they have not the spirit , Iudg. 5. 18 , 19. what then ? you adde ; yea , the Apostle Paul by charging the Ephesians to be filled with the spirit , clearly supposeth it to be a voluntary strain of sinfull unworthinesse in men , if they have not a very rich and plentifull anoynting of the spirit .

Answ. 1. These Ephesians were regenerate , and spoken to as regenerate ; therefore this concludes nothing for the natural man .

2. T is true , what you say concerning the Naturall man , but false that you would conclude , that therefore the Naturall man hath power to obtaine this anoynting of the spirit ; from mans duty , to his ability , is a meer non sequitur . It is the duty of the naturall man , to fulfill the law of God ( otherwise the transgression of the Law is not sin ) yet it is impossible for him . The flesh is not subject to the Law of God , neither can be . It is the duty of the natural man when the Gospell is preached to him , to come to Christ , and a sinful straine of voluntary unworthinesse , that hee comes not ; Yee will not come to me that yee might have life , saith Christ to the Jewes , rebuking them : Yet none can come to him except the Father draw him ; and this drawing of the Father is not according to any preparation of man drawn ; He will have mercy on whom he will have mercy , and compassion on whom he will have compassion ; It is not of him that willeth , nor of him that runneth , but of God that sheweth mercy . It is the duty of the naturall man , to receive the things of the spirit of God revealed in the Gospell , which yet he cannot do , without the renewing work of the spirit , whereby he becomes a spirituall man , because they are spiritually discerned But to obtaine this renewing worke of the spirit , is not in his power , hath no dependance upon any thing by him done in order thereunto . The wind bloweth where it listeth , thou bearest the sound thereof , but knowest not whence it comes nor whither it goes ; so is every one that is born of the spirit .

CHAP. XVIII . Goodwin .

HE that lives up to those principles of light , which God hath vested in him , is underthe beatificall influence of that most rich promise of Christ ; To him that hath , shall be given , and he shall have abundantly ; By him that hath ( in this promise ) is meant ( as clearely appeares from the tenor of the Parable immediatly preceding ) such a person , who useth , imployeth , improveth that which he hath , hereby declaring that he hath what he hath ; nor is that which he is here said to have , any thing of a Spirituall or supernaturall import , this likewise is evident from the said Parable , for here one of the three , who all had received talents , one , or more , all which talents must needs by the course of the Parable be supposed to be of one and the same kind ; nor is the least intimation of any difference , especially of any specificall difference between them , is said to be an evill and sloathfull Servant , notwithstanding his talent , and because of his sloathfulnesse , to be cast into utter darknesse ; these are no Characters ( especially in the judgement of those , with whom we are to conflict in the ensuing Discourse ) of persons that had received any thing saving , or supernaturall . But by that which is here promised to be given , and that in abundance , to him that hath , must of necessity be meant somewhat , that is of a spirituall and saving nature ; this also is evident from the carriage of the same Parable , where the Servants who had received the talents , and imployed them faithfully ( by whom are typified our Sa●iours , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 those that have , as was lately said ) are graciously invited by their Master into this joy , Enter thou into thy Masters joy : So to the other , enter thou into thy Masters joy .

Now if either God or Christ , be signified or meant by the Master of these Servants ( as I suppose no man questions , but that either the one or the other are typified hereby ) by entring into their joy , cannot be meant a receiving of greater measure of naturall gifts or endowments , nor of receiving any reward , which belongs to persons qualified only with such endowments ; as these , but salvation or eternall blessednesse and glory ; if so , it roundly followes , that by what Christ promiseth shall be given to him that hath ( in the sense declared ) is meant somewhat of a saving consequence , as regenerating Grace , the sanctifying Spirit of God , Faith , and the like . And promising not onely , or simply , that to him that hath shall be given , but further , that he shall have abundantly , he clearly signifieth , that in case men will stir up , provoke , and lay out themselves accordingly in the improvement of such abilities , and gifts , which shall from time to time be vouchsafed unto them ; they may be vertue of the bounty and gracious decree of God in that behalf , attaine and receive from God what proportion or measure of the Spirit of Grace , and of God they can desire , therefore they that teach men to be meerly passive in matters of Religion , and forbid them the use of their Reasons and Understandings , as unlawfull , and dangerous , in these affaires ; how prudently soever they may consult their own carnall ease , honour , and worldly accommodations by such a doctrine , yet herein they say to men ( in effect ) be not excellent , let it never be said that the God of heaven hath made you rich or great .

Resbury .

Mr. Goodwin hath here led us to that famous Scripture , the Parable of the Talents , a Scripture so much abused by the whole nation of the Iesuites , in whose steps the Arminians tread , and amongst them this Author .

1 Let us see his Interpretation hereof . 2. The true Interpretation .

1 For his ; It labours with two very great diseases . 1. Self-contradiction . 2. Pelagianisme . 1. For selfe-contradiction , spiritual and supernaturall , are here one and the same with him ; as appeares in these words . Nor is that which he is said to have , any thing of a spirituall or supernaturall import . A little after saving and supernaturall are one and the same with him , ●n these words . These are no characters of persons that had received any thing saving or supernaturall . Presently after spirituall and of saving nature are one and the same in these words . By that which is here promised to be given , must of necessity be meant some thing of a spirituall , and saving nature , : and this in opposition : to naturall , in these words ; by entring into the Masters joy cannot be meant a receiving of a greater measure of naturall gifts or endowments , nor of receiving any reward which belongs to persons quallified onely with such endowments as these . But salvation , or eternall blessednesse and glory : If so , it roundly follows , that by what Christ promiseth shall be given , &c. is meant somewhat of a saving consequence , as regenerateing grace ; the sanctifying Spirit , faith and the like , thus he ; Whence it is evident , that grace is not here naturall , that what is naturall is not saving , that regenerating grace is spirituall and supernaturall given upon the improvement of naturall endowments : but how doth this accord with his former Doctrine , about which he laboured so much that in the argument of the efficacy of grace , the word supernaturall was no where in Scripture so much as vertually found , that the word naturall distinguisheth not the unregenerate from the regenerate , &c.

We observed formerly that what he speakes here presently after concerning mens attaining what proportion and measure of the Spirit o●… grace they can desire upon the improvement o●… such gifts and abilities as they shall from time to time receive , doth involue him in a contradiction to what he there had taught ; if he here meane the worke of the Spirit , to be any other then such an influx as is attemperd and proportioned to mans naturall acting , and therefore naturall , but if that be his meaning , then doth he contradict himselfe here , making all that is saving to be supernaturall as we have now observed , but he hath drunke deepe of an intoxicating cup , wonder not if he Stagger like a drunken man .

2. For Pelagianisme , as plaine and palpable as may be ; that regenerating grace , the sanctifying spirit , faith and the like is given to men upon the use , employment and improvement of naturall endowments , which is that Stigmatized doctrine of Pelagius so notoriously refuted and condemned , as formerly hath been cleard ; where we had this very doctrine in the hands of the Massilians related by Prosper charging them therein with high Pelagianisme , onely Master Goodwin hath another fetch for it , that new vouchsafements by Iesus Christ unto all in their naturall birth , he tels us of , which how miserable a shift it is , hath formerly been discovered .

But that we may have the whole mistery of Master Goodwins doctrine about this point , and see his vaine , and selfe-subverting Sophistry . I shall add and examine a notorious passage , Page 329. and 330. of his Book , the summe whereof is as followeth .

1. Regeneration ( saith he ) imports a reiteration of some generation or other . I answer , regeneration is a generation over andabove a former generation . 2. It cannot import a repetition of naturall generation : true , therefore it must import a repetition of spirituall generati●…n . False it is , ( as will appeare by and by ) a spi●…tuall generation over and above the naturall generation , a repetition , if he will needs have ●hat word of generation , but not of naturall nor ●pirituall generation , but only of the genus com●on to both , one opposite species succeeding a●other . He goes on , ' Naturall and spirituall ge●eration are contra-distinguished the one to ●he other , 1 Pet. 2. 23. and Iohn 3. 6. True , and ●hence your discourse wil come to nought as wil ●ppeare by these Scriptures mentioned when we ●ave heard your conclusion , for which you are ●aking way in these words , viz. Now I suppose there can hardly be any instance given where the introduction of one contrary forme or quallity into the subjectis termed a repetition of the other ; as for example , calefaction is never termed a repetition of Frigefaction . Pittifull Sophistry : No such thing is here pretended ; the spirituall birth is a repetition , not of the opposite species or contrary forme , as you phrase ●t , to wit , the naturall birth , but onely of the genus birth . As Calefaction succeeding Frigefaction , is a repetition , not of Frigefaction , the opposite species , but of alteration , the genus .

Now comes your conclusion , but it is an evill ●gge of an evill bird , a false conclusion ; from a false discourse ; you conceive that regeneration relates not to the naturall generation , as naturall ; but unto the spirituall state and condition of men in respect of their naturall condition an● birth . But the Scriptures newly mentione● prove two things utterly destructive of this conclusion of yours . 1. That men by naturall generation have nothing spiritually good in them ▪ but the contrary , and that to the utmost ▪ 2. That regeneration relates to the naturall generation , as miserably corrupt and sinfull , th●… our Saviour shews the necessity of regeneratio●… or the second birth , because by naturall generation or the first birth we are so sinfull ; it bein●… the birth of the flesh in opposition to the birth of 〈◊〉 Spirit , 3 John 6. with the Context ; thus Pe●… opposeth regeneration as that generation which 〈◊〉 of incorruptable Seed , to naturall generation 〈◊〉 that generation which is of corruptable Seed ; evident●… that both he & our Saviour opposeth the latter i●… its excellency to the former in its wretchednesse and therefore in no wise relates to the forme●… according to any excellency in it to be repeated●… In laying downe this conclusion , you tell u●… that men generally in the dayes of their youth●… degenerate from the innocency of their childe●… hood and yonger years , and corrupt themselve●… with the principles and wayes of the world whence you give us to understand , that regeneration appropriable onely to persons living t●… years of discre●●on , is a repetition of that spiri tuall purity , which in their naturall birth they had ; but ,

1. Naturall birth , and that as it relates , to regeneration hath no more innocency or spirituall purity in it , then what the flesh imports in utmost opposition to the Spirit .

2. This degeneration you speake of from the spirituall excellency of their naturall birth , 〈◊〉 it such as whereby spirituall life received in ●…e naturall generation is extinct or not ? if not ; ●…en a man yet living may be borne againe to ●…e same life , which you grant most absurd , al●…wing Nicodemus discourse for good in this ●…oint , and it is most manifestly absurd to every ●…e . If it be extinct ; then 1. What is the advan●…ge of it , and so to what end was it vouchsafed 〈◊〉 men ? 2. Regenerating grace prevents all ●…bilities in man , finding him wholly dead , as 〈◊〉 spirituall life ; where then is that mighty ●…eason , understanding , &c. you are wont to tell 〈◊〉 of , and those endowments , and ability for ●…he improvement of them which here in your explication of .

This Parable you mention , in order to regenerating grace , you further tell us that in and upon their spirituall state , in respect of their naturall generation , they are if not simply , you doe not say ( though ) but ( if ) not simply , and absolutely , yet comparatively innocent , &c. whereby it appeares that you have a good minde , simply , and absolutely to deny originall sinne in them . And in respect of these qualifications , in grace and favour with God , upon the account of the death and sufferings of Christ ; formerly we heard from you of a saving light vested in the natures of all upon this same account ; the vanity of which doctrine we have discovered .

Now you tell us of a state of Favour wherein upon the same account all children are , and the proofe we must expect in your second part , in the meane time the same arguments which refuted your former opinion , refute this too with the same breath , and we must heare the Apost●… telling us that we are by nature the children of wrat●… But you will here say something to confirme i●… Mat. 18. 1 , 2 , 3. Whence you infer a wreste●… conclusion , that unlesse we shall say that children are in such a state of favour with God ; w●… shall make our Saviour ( in effect ) to say , tha●… unlesse his disciples be like unto those who ar●… in a state of condemnation , they cannot be saved : But this according to your usuall wringing rather then concluding . For answer , 1. O●… Saviour compares them in their qualification ▪ not in their state or condition . 2. This comparison will not conclude infants in a saving state 〈◊〉 for first , though in humility negative , rather then positive , they must be like children , yet that is not all : they must not onely be free from pride , ambition , &c. as children through the incapacity of their tender age are , but further , they must have a humble and remorsefull sence of sinne , with contrition and selfe-loathing , an high esteeme and true impression of free grace pardoning , withall , faith , repentance , &c. which children have not , secondly , they growne to years of discretion , cannot in this humility wherein they are compared be like children , but from a principle of regeneration , whereas in children it is onely through incapacity of their age ; therefore such qualifications in persons of years , conclude higher for them , then in Infants . As children are radically rationall , though in their infancy reason cannot expresse it selfe in many fruits : so are they radically sinfull , and that unto death in sin , though sin in that age cannot expresse it selfe as to many fruits of it .

In the next place you anticipate an objection which you could not but so that your doctrine is lyable to ; not any thing you say that hath ●●e● said upon this last account , supposeth children to be begotten or borne without originall sinne , then you adde , onely that indeed hath been said , which supposeth that , that sinne which is in children , is taken away by the death of Christ : So that they are generally whilst children , in the favour of God through Christ , notwithstanding that sinne which is in them , which is as much as to say , they are borne without the guilt of originall sinne . Death ( according to your doctrine here ) raignes not over those that have not sinned after the Similitude of Adams transgression ; againe , that state of corruption by naturall birth which you allow is far different from that which the Scripture teacheth ; yours is but such a state as is found in the regenerate , as is notwithstanding that corruption , a saving state ; the Scripture teacheth it such a state of flesh , as without regeneration changing that state there can be no salvation . One passage I had almost forgot , whereas you say regeneration is appropriable onely to persons growne to years of discretion , allowing what hath over & over been proved , that without regeneration there is no person in a saving state , it will hence follow , that so many children as are saved are regenerate .

Hitherto Master Goodwins interpretation ( with the examination of it , ) which we had good reason to set downe in contradistinction to the true interpretation which now followes . And it is such as will evidence it selfe clearly to suit with the Parable , and is withall the sence of the Fathers generally who have spoken to it ; as likewise , ( at least the prime sence ) of diverse Moderne Divines of the best note : See the text , Mat. 25. 14. to the 31. to which is Paralel , Luke 19. to the 28.

The maine parts of this Parable are three : the

First , Of a man , ( a noble man Luke 19. 12. ) travelling into a far Country ( to receive a Kingdome Luke , ibid ) and committing to his servants his goods , and these goods ( talents , Mat. 25. 15. pounds , Luke 19. 13. ) by them to be imployed for encrease to their Lord . vers. 14. 15.

This noble man is Christ , this far Country heaven , his journey thither , his ascention ; the Kingdome he is gone to receive , the Kingdome of glory at the resurrection ; these servants , the Ministers of the Gospell , these talents or pounds the doctrine of the Gospell , committed to their Ministry ; their employment for encrease , the faithfull discharge of their Ministry , with deligent labour against manifold hazzards , whereby the Gospell-Kingdome of Christ takes place in the world and is enlarged , as in the Parrable Luke 12. 41. to the 49. the servant there is not the Christian in generall , but the Minister of the Gospell , viz. the Steward of his Lords house , whom upon his faithfull discharge of his trust in the houshold , his Lord will make him Ruler over all that he hath , verse 42. with 44. So here the servants are the same ; si Ministers of the Gospell , to whose trust the Lord hath committed the mannaging & improvement of his estate , si his Kingdome here upon Earth , till his next ●…g , whom upon their faithfull discharge of this their trust , he will in like manner advance to further Rule , as in the third part of the Parrable is exprest , vers. 21. and 23.

Quere . But what may the inaeqality of the talents here signifie ?

Answ. In Parables there are some essentiall parts , some amplifications for ornament ; the essentiall parts are of speciall signification , in close connexion with the scope , the amplifications of more generall signification , which if they should be too presiesly restrained , would many times pervert the true interpretation ; as to give one instance . In the parable of the rich man in Hell , he is represented as taking care for his friends upon earth , that they may not come into those torments ; we may not hence conclude that the damned in hell , have a loving affection towards , and a tender care of their friends yet living in the world , such an amplification no essentiall part I conceive the inaequality of the talents here to be of this general signification , that the Lord doth in much wisdom , and with due circumspection commit the Gospell ministry to the Ministers thereof , good & bad ; of the like consideration is that which immediately follows viz. to every one according to his several ability ; that is ingeneral , the Lord requires a faithfull discharge of their Ministry , from every one of them ; even the meanest , but he that should give such a speciall interpretation as this ; that even those Ministers who prove unfaithfull , and inbane condemnation in the end , had the least charge committed to them , and the least opportunities of Gospell-ministration , should swerve from the truth ; therefore to shew that this is no speciall part of the Parable , in Luke there is no inaequality of the pounds , nor different ability of the Servants mentioned .

The second part of the parable vers. 16. 17 , 18. the carriage of those servants in the absence of their Lord ; two of them trade with their talents and make encrease ; these are the fruitfull Ministers , who give diligent heed to the worke of the Ministery which they have received of the Lord , their increase is the fruits of their labours in the conversion and edification of soules , in planting and propogating the Churches of Christ ; By the faithfull discharge of the Gospell ministery , the Kingdome of Christ in the world increaseth , as when leaven is put into dough , the Masse encreaseth , or as when a graine of Mustardseed growes into a spreading tree . The third diggs into the earth and hides his Lords money ; this is the unfaithfull Minister , who neglects the charge committed to him , the doctrine of the Gospell , by Christ committed to his hand , as a lighted candle , which he puts under a bushell , or under a bed , so that it gives no light to the house ; the unfruitfull Steward that gives not the family their meat in due season ; too sloathfull to endure the labours of the Ministery , too fearefull to abide the hazards , and undergoe the sufferings , too worldly and sensuall , to minde the spirituall concernments thereof , with the necessary neglect of the things of this life . Now ensues the third part of the Parable , the returne of this Noble man , his calling these servants to account , and rendring to them according to their carriage in his absence , v. 19 , to the 31.

The returne of this Noble man , is the coming of Christ to judgement ; his reckoning with his servants : his calling the Ministers of the gospell to account ; A word of weighty caution here to them : with them shall Christ begin , in the day of judgement : The accounts of the first and second here , are the accounts of the faithfull ministers , the ministery in their hands hath been fruitfull , the recompence rendred them by their Lord , making them rulers over many things , and receiving them into his joy , is the State of glory conferd upon them ; a state of highest honor and fullest joy , agreeable hereunto is that of the Apostle . 1 Thessal. 2. 19 , 20.

The account of the third servant , is the account of the evil and unfruitfull Minister who to colour his own sloath and wickednesse , chargeth the Lord with austerity and unrighteousnesse ; the manner of hypocrites , and wicked ones , to cast their faults upon the Lord , guilty at once of disobedience and insolence . The labours and hazards which are indeed required of the faithfull Minister , he looks at as intollerable , and therefore takes and easier course , but to the destruction of himself and his hearers , repining in his spirit against the Lord , who hath made the ministeriall charge so laborious and hazardous , vers. 24 , 25.

The answer of his Lord unto him . vers. 26 , 27. is such , as makes way for his condemnation out of his own mouth Lu. 19. 22. Because he had such hard thoughts of Christ , to whom he must give account , he should therefore have used his utmost diligence to have fulfilled his ministry ; Christ shall need no other testymonies against the wicked then their own at the day of judgement , nay their own mistakes & evil apprehensions of him , shal yet be testimony sufficient against them to condemn them , and justifie him in their condemnation . But who are these exchangers here ? the hearers of the gospell preached , by the faithfull preaching of the gospell , many hearers are gained unto the Lord , others are left more inexcusable , both making for the glory of Christ at the great day , and therefore the faithfull Ministers , a sweet savour of Christ unto God , in them that are saved , and in them that perish , 2 Cor. 2. 15.

The sentence of judgement is begun , ver. 28. That trust and honour which was conferd upon him , shall be taken from him , and conferd upon the faithful minister , what is that ? the glory of the faithfull minister in the fight of men and angels , shall receive increase from the condemnation of the unfaithfull ; Stript of all that honour which sometime was vested in him , the confirmation of this sentence , vers. 29. He that hath ; not onely what the Lord committed to him , but what he required of him , the encrease of his talents , to him shall be given glory , as a a recompence of his faithfulnesse , and he that hath this recompence of glory , shall receive encrease , and it shall be abundant to him , from the condemnation of the wicked , and unfaithfull servant , as by the destruction of the vessels of wrath is made knowne so much the more , the riches of glory on the vessels of mercy . Rom. 9. 22 , 23. On the contrary from him that hath not , viz. that which the Lord required ; the encrease of his talent ; shall be taken away even that which he hath , viz. that honour which he received from Christ , committing to his trust the Gospell Ministry , and which in the eyes of men by vertue thereof he bore in this world , which now shall end for ever in utmost shame and torments , v. 30. and so as from the Glory of the faithfull Minister his misery shall encrease ; as hence weeping and gnashing of teeth to the wicked Iewes that they see Abraham , Isack and Iacob and all the Prophets in the Kingdome of God , and themselves thrust out . Luke . 13. 28. so that every way , to him that hath , shall be given , and from him that hath not shall be taken away even that which he hath . And now I appeale to the Judicious reader , if this be not a naturall interpretation of this Parable , and what is there now in it , for the improvement of naturall indowements to the obtaining of regenerating Grace .

This Section he closeth with a false charge , as if his adversaries taught men so to lay aside reason and understanding as to be meerly passive in matters of Religion , with avile slander , as though they consulted their owne worldly concernments in holding the truth against him and his fellowes , with Laodicean pride assigning unto man his excellency upon these termes , that upon the improvement of his natural abiilites , preventing regenerating grace he is made great by God . If I should now shew what by regenerating grace the men of his Confideracy understand , his errour would yet further appeare , but the digression would be● too long : Onely this passeth as an Article of Faith amongst them . That all the operations of God being performed , which he useth for working Conversion in us , yet so doth Conversion remain in our power as that we may not be converted . So that all the efficiency they acknowledge in converting grace , is to give us a power of Conversion , not Conversion it selfe : which how contrary it is to the truth , and with how much clearnesse the efficacy of grace certainly and infallibly working Conversion it selfe is by the Fathers in the Pelagian controversie demonstrated , I shall not need here to say , if the Reader beare in minde what hath been said above .

CHAP. XIX .

We have done with his Motives to read his Book : Now follows the third part of his Preface , viz. A prevention of Objections against the reading thereof ; In this and the next which is likewise the last part , we shall not need to spend much time , there 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 .

For the fifth : 1. He teacheth the Pelagian power of the naturall and unregenerate man , casting a false glosse over it of restauration and healing , as we discours'd above .

2. He teacheth the Pelagian method of Regeneration , that Grace is given according to Mans merit . This second reliefe from the free grace of God , being nothing but his patience and long-suffering , through which man being spared , mak● such use of his naturall endowments and common principles , as thereupon the Grace of Rege●●ration ( whatsoever it is to which he vouchsafes that name ) is given , as we saw lately in his explication of the Parable of the Talents .

For the sixth and seventh : What is here affirmed , we must understand of all Men at their birth or conception rather , according to his explication of 1 Iohn 9. formerly . And so Originall sin , at least that which he himselfe granted by Adam in his fourth Position here is prevented to all men , never takes hold of any ; the very thing by Pelagius maintained , and in him condemned ; onely a new fetch for it .

For the eighth : As in his Preface hitherto and in his following Booke , whensoever he hath occasion to speak to the influx of God for the operation of grace in man ; he hovers in the Clouds and keeps in Generals ( well acquainted with that rule Dolus in Universalibus . ) So here he tels us of a present and actuall assistance ; but if the Reader here conceive that he grants an effiicacious impression upon the will of man , by the spirit of God , determining it to the Act of beleeving and working in man to beleeve , he deceives himselfe ; for against such a doctrine he raiseth bitter Tragedies .

For the ninth : He denyes the whole act of beleeving to be from God , and he renders his reason , because then it could be Mans act . The falshood of this position , and the vanity of the reason annex'd may thus appear .

1. For the position : God is the Author of all being , he being the onely Creator ; but every part or degree of the act of beleeving ( supposing it divided into whatsoever parts ) is something , a being Contra-distinguisht to nothing : If Man be the Author of any part , whereof God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Man creates .

2. God is the Author of all good , he being the one unchangeable and necessary Good . He good of himselfe , all other things by participation ; but every part of the act of beleeving is good ; therefore from God the onely foundation of all good .

3. The Act of believing is specially good ; all parts of that act are uniforme in nature ; therefore if Man be the Author of any part , whereof God is not , Man apart from God is the Author of something specially good .

4. If Man may be the Author of one part of being , of good , of speciall good ; why not of more ? Why not of the whole ? and so Man shall be the Creator of the noblest operations ; why should we then have inferiour operations for God to be the Author of , and not deny him the Author of all or any ?

2. For the Reason : That God is the Author of the whole , doth no way deny Mans efficiency , or take the denomination of the act from him : Where causes are subordinate , the whole effect is produced by both ; thus when in writing the teacher guides the learners hand , they both write the whole , every letter , and every part of every letter . In the motion of higher and lower wheeles , the lesse within the greater , the whole motion is performed by both ; In causes thus subordinate , but of different kindes , the denomination is from the dependent cause . Thus when the Plummet moves the wheele of the clock round , we say the wheele , not the Plummet turnes round ; but the Plummet is the first mover . Thus when the Earth springs forth her fruits , God is the Author of them , of all and every part of them ; yet the Earth springs them , though he produce them ; he springs them not , but makes her to spring them . The denomination of the action ever belonging to the inferior cause , because in it is the principle whence the action Emergeth : In the production of Faith then , God works , and man works , and Man not one part onely , but the whole , but this in subordination to God who works the whole likewise ; yet Man beleeves , not God , because in Man is the principle whence the act of beleeving issues : His will , but his will by grace renewed ; His wil the principle which beleeves : Grace renewing the will the principle by which he beleeves : He beleeves in whom is the act of beleeving produced ; It is not produced by God in himselfe , but by influx from himselfe in Man .

It is no immanent action in God , but in Man , in him produced by a transient action of God upon him . Therefore I say with Austin ; It is certaine that when we will , we will , but it is he that makes us to will that which is good , who works in us both to will and to doe . So that it is certain that when we beleeve , we beleeve ; but it is he that makes us to beleeve , and that not in part , but in whole . Appositely Bernard , ascribing all that is good in man to the grace of God ; Not partly grace ( saith he ) and partly free will , but each of them by an undivided work , performes the whole . This , the whole ; and that , the whole ; but as the whole is in this , so the whole is from that : Excellently Austine , proving not only the whole of Faith to be from God , but the denyall of it to be Pelagianisme . Having first proved Faith to be of God , he adds ( as formerly we have quoted him ) Furthermore if God work our Faith , acting in our hearts in a wonderfull manner , that we may beleeve , shall we feare least he be not able to do the whole ? Now follows the Pelagian●sme of the denyall . And therefore Man challengeth to himselfe the first part of it , that he may deserve from him to receive the last . S e if any thing be done by this meanes , but that the grace of God , one way or other may be given according to our merits ; and so grace shall not be grace .

Then in the prosecution of this discourse , he blames the pride of Man , that he will ( as it were ) Compound with God , so as to challenge part of his Faith to himselfe , and leave part thereof to God ; and which is yet more arrogant , he will take the first part to himselfe , ( and pray say Mr. Goodwin if this be not your part ) leave the following part to God : and in that which he saith belongs to them both , he makes himselfe to goe before , and God to behinde .

Thus have we seen the vanity , fraud , and Error of your positions ; as for the close of this Section , it may well passe for Smoak , and so may indeed all that follows , in the rem●ining objections and answers I shall therfore briefly touch upon them , for there is nothing materiall in them .

3. Obj. That your doctrines are ro●ten Errors .

You answer for the two doctrines more largly handled in the following book . 1. That you prove they were never cast out of the Church by any Councell reputed Orthodox , till the Synod of Dort .

An. 1. It seems you have so much modesty & conscience as to grant , some other of your doctrins , such as these here in your Preface that have been cast out by Councels , reput●d Orthodox , which indeed is true ; to set aside that at Carthage , and that at Ierusalem , where Pelagius was condemned , we have seen the Milevi●ane , and second Arausican formerly rej●cting them .

2. For those two doctrins you are forced t● confesse that by the Synod of Dort they were rej●cted , which was the greatest Protestant Synod that hath been held since the time● of Reformation .

3. What if they were not by any other , nor had been by that ? Can you name no great Errors by your selfe confest so to be , but what have been by some or other Councill reputed Orthodox by Orthodox men , cast out ?

2. For those two doctrines , you say they were taught by all O●thodox antiquity , and Calvin himselfe and who not ? this is the true spirit of your fore Fathers ; thus Iulian the Pelagian would have Iohn of Constantinople a teacher of the same doctrine with himselfe ; but doe you not read the detection of his falshood , by Austin , with all bringing upon him the whole streame of the Orthodox to refute him ? and do you not sadly resent your own danger , least in time you may heare ; Haec verba tua quò proficiunt , nisi ut appareat , vel quomodo de hac causa scire neglexeris Catholicorum sententias , Sermonesque doctorum , vel si eos nosse curasti , qu● fraude coneris circumvenire nescientes ? Si nesciens , hoc fecisti , cur non miseram re●●uis imperitiam ? si sciens cur non sacrilegam deponis audaciam ? Contr● Julian . Pelagi . lib. 1. Thus the Massylians or Semipelagians , alleadged that what Austin taught about the call of the Elect according to the purpose of God , in his writings against Pelagius , was contrary to the doctrine of those most famous teachers in the Church which had been before him . Prosp. in Epist. ad Augustinum ; but Augustines answer thereto quoting Cyprian , Ambrose & Nazianzine teaching the same doctrine with him , and concluding the like of the rest generally , you are not ignorant of . lib de bono persev . C. 19.

4. Object . These discourses are ful of niceties , &c.

One of your Answers , is , that for your selfe , you go no further then you feel the ground firme under you : but your firme ground we have sound bogs and quagmires more then once ; when you come to a soft place ( you say , ) you tread lightly ; indeed you have your Reserves somtimes when you come to a knot ; I beeleeve this doctrine of divine influx , or concourse , is one of your ●oft places , you are wont to Skin it over so fairely .

Another of your Answers , is , that your adversaries have occasioned these subtilties , forsaking the grounds of reason , &c. whereas the truth is , Men of corrupt judgements , your friends , have by opposing their reasonings to clear Scripture occasiond them .

5. Object . Some plead a Non-necessity of enquiring farther about this argument .

You answer to this purpose ; 1. That the treasure of divine wisedome is not exhausted , but that we may make further discourses . But I answer , the truths by you opposed are so fully cleard long since , that should an Angel from heaven teach your doctrines , those that are taught of God , would see ground enough to reject him . 2. You boast of something done by you above all that went before you ; I know it not : pray point us to your 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Then you proclaim the trophies of your party ; whereas indeed , the church hath in divers ages triumphed in the ruine of your Errors , and so she will doe to the end .

6. Object . That these opinions have been held by a lesse religious generation of Men.

You answer that in such and such Chapters you have disproved the Objections . Take the last word here for mee , till those chapters be disproved .

7. Object . Armianisme , Pelagianisme , Socinianisme .

In answer whereto , you are upon your old false string , and would make us beleeve , that Calvin himself , the Synod of Dort , and I know not who , had sore fitts of Arminianisme . I returne you here to my answer to your third Objection .

Now follows the fourth and last part of your Preface , which is your Apology , I had almost said for your Apostacy ; but let it passe in your owne words concerning your change of judgement ; but forasmuch as your Arguments are onely generall , and upon a false supposition , that you have changed from Error to truth , and no other then what any Desertor of the faith might use , I spare the fruitlesse paines of answering any thing at all to them .

FINIS .