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 coâ—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
to pray you to speak plainly and particularly you use the same Artifice and Cant most extreamly Afterwards in the first Chapter of your booke when you should lay downe your expresse doctrine about the divine influx and concourse we must try if wee can hunt you out of your holes there CHAP. XVI Goodwin 1. THough the spirit of God contributes by his assistance after that high manner which bath been declared toward the right apprehending understanding discerning the things of God by men yet this no wayes proveth but that they are the Reasons and Understandings of men themselves that must apprehend discerne and understand these things and consequently must be provoked raised ingaged imployed and improved by men that they may thus apprehend and discerne notwithstanding all that assistance which is administred by the spirit otherwise nothing will be apprehended or discerned by them Nor will the assistance of the spirit we speake of turn to any account of benefit or comfort but of losse and condemcondemnation unto men in case their Reasons 〈◊〉 Understandings shall not advance and quit themselveâ— according to their interest thereupon Resbury This may passe as impertinent It is the Reason of man that must apprehend c. But it is Reason sanctified that apprehends savingly man must stirre up his owne soule but it is by the worke of the sanctifying spirit that so he doth effectually These things have been proved abundantly already Goodwin 3 In case the Spirit of God shall at any time reveale I mean offer and propose any of the things of God or any spirituall Truth unto men these must be apprehended discerned judged of yea and concluded to be the things of God by the Reasons and Understandings of men before they can or ought to receive or beleeve them to be the things of God Yea before such a revelation can any wayes accommodate benefit and blesse their soule When our Saviâ—â—â— speaking of that spirit to his Disciples saith And he will shew you things to come And againe he shal receive of mine and shal shew them unto you Joh. 16. 13 14. he supposeth that they viz. with their own Reasons and Understandings were to apprehend and judge of the things that should be thus shewed unto them to have been shewed unto them by the spirit of God and not to have proceeded from any other Author Yea in case men shall receive the things of God themselves for the things of God or of the spirit of God before their Reason and Understanding have upon rationall grounds and principles judged them to be the things of God yet can they not receive them upon these termes as the things of God I mean as the tnings of God ought in duty and by command from himselfe to be received by men or so as to benefit or iâ—â—ich the soule by their being received For as God requires of men to be praised with understanding i. e. out of a rationall apprehension and due consideration of his infinite worth and excellency so doth be require to be beleeved also and they that beleeve him otherwise beleeve they know not what nor whom and so are brethren in vanity with those that worship they know not what and build Altars to an unknowne God to trust or beleeve in God upon such termes as these is being interpreted but as the devotion of a man to an Idol yea the Apostle himselfe arraignes the Athenians of that high Crime and misdemeanour of Idolatry upon the account of their sacrificing to an unknown God Resbury This is of the same Spirit Error and impertinency with the last 1 The Spirits revelation he interprets his Proposall This is just Pelagius his revelation proposall by his word and doctrine 2 The things by the Spirit proposed must be discerned the things of God by our owne reasons c. Who doubts this but which he meanes not by our owne reasons enlightened by renewing and peculiar Grace hee saith They must be received upon rationall grounds true reason being by Scripture enlightned Goodwin 4 And lastly The interposure and actings of reason and understanding in men are of that soveraigne and most transcendent use yea necessity in and about matters of Religion that all the agency of the Spirit notwithstanding a man can performe 〈◊〉 thing no manner of service unto God with accepâ—… nothing in a way of true edification to himselfe withâ—… their engagement and service First I stand chargâ—… by God not to beleeve every Spirit but to try thâ— Spirits whether they be of God I demand bâ— what rule or touch-stone shall I try any Spirit whâ—… or upon what account shall I reject one as a Spirit 〈◊〉 errour falshood and delusion and doe homage 〈◊〉 my judgement and conscience to another as the Spirit of God If it be said I ought to try the Spirits by the Scriptures or Word of God I demand againe But how shall I try my touch-stone or be sure that that Principle notion or ground which I call thâ— Word of God and by which I goe about to try the Spirits is indeed the Word of God There is scarce any errour that is abroad in the Christian world but freely offers it selfe to be tryed by the Word of God as well as the true Spirit of God himselfe i. e. by such meanings sences or conclusions as it selfe confidently asserts to be the Word of God i. e. the minde of God in the Scriptures so that I am in no capacity to try such a Spirit which upon such an account as this pretends his coming forth from God unlesse I be able to prove that those sences â—eanings and conclusions by which be offers to be tryed are not indeed the Word of God Now it is unpossible that I should prove this meerly and only by the Scriptures themselves because unto what place or places soever I shall have recourse for my proofe or tryall in this case this Spirit will reject my sence and interpretation in case it maketh against him and will substitute another that shall not oppose him Nor can I reasonably or regularly reject his sence in this case at least as an untruth unlesse I apprehend some relish or taste therein which is irrationall or some â—…on which jâ—rreth with or grateth upon some 〈◊〉 principle 〈◊〉 other of reason within me for as 〈◊〉 â—…e one hand what Doctrine or Notion soever clearly â—â—cordeth and is commensurable with any solid and 〈◊〉 â—…ted Principle or ground of reason within me 〈◊〉 â—…by demonstrably evinced to be a truth and from God so on the other hand what Doctrine or saying sâ—…r beares hard or falls foule upon any such Principle must of necessity be an errour and somewhat that proceeds from Satan or from â—…n and not from God Resbury 1 The same things most impertinently stil over and over an endlesse waster of words 2 By what rule or touch-stone shall heâ—ry any Spirit or Doctrine he answers If it be said by the Scripture but how shall
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 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 VVord 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
may it come into the minde of any man right in his wits that yet notwithstanding it is true and may be proved by the Word of God Now adde Mr. Goodwins doctrine and see if it speak not the same language I verily beleeve by the Secinian not Apostolicall faith that in case any such assurance of the unchangeablenes of Gods love was to be found in or could regularly be deduced from the Scriptures it was a just ground to any intelligent and considering man to question their authority and whether they were from God or no These doctrines plainly allow not the Scripture in the Grammar and Logique of it the rule and light to guide and conclude mans reason but exalt the reason of man as judge above it whence whatsoever Article of faith they dispute about nothing is more usuall with them then this objection this or that is false because contrary to reason We have now seen their doctrines let us see their deductions which likewise must be yours your doctrine being the same Hence they proceed to deny many Articles of the faith because contrary to reason at least in their apprehensions The Racovian Catechisme the body of their Theology or Heresie rather rejects the doctrine of the three persons in one essence p. 49. the two natures in the one person of Christ pag. 55. Danies that Christ by his death satisfied for us and merited eternall life for us pag. 261. And all because these are contrary say they to right reason Smalcius against Franzius opposeth Originall sinne because if he say true it is utterly contrary to reason that an innocent person by once sinning should infect all his posterity These for a touch of your Doctrine and whither it leads CHAP. III. Goodwin COncerning the Word of God it is to be acknowledged that this is to be in speciall manner interessed in all our dijudications between Doctrine and Doctrine Opinion and Opinion in matter of Religion Resbury Why doe you not acknowledge it the perfect rule Goodwin And that this is the fire which must try every mans worke of what sort it is and must separate the vilâ— from the precious Resbury Doe not you sit then as a Refiner by fire of this fire it selfe by your reason so as to reject any thing that may be found in the Scripture or regularly deduced there-from Goodwin But as the Plummet and Rule doe not measure the worke of the Architect or discover whether it be true and square or otherwise of and by themselves but as they are regularly applyed hereunto either by the Workman himselfe or some other capable of making such an application however true it may be that a sufficient test or proofe of the worke cannot be made without the use of the Plummet and Rule about it In like manner though the Word of God be of soveraigne use and necessity for the measuring of Opinions and Doctrines and for the discovery of what is straight and what crooked in them yet he that desires to reap the Spirituall benefit and advantage of the usefulnesse of it in this kind must first understand the minde and sence of God in it aright and secondly Be dextrous and expert in making a due application of it being rightly understood to the Doctrines or Opinions the soundnesse or unsoundnesse whereof he desires to understand by it Resbury To what end are these waste words 1. The Scripture is the rule and reason is the eye but as the Scripture is the rule so is it the light too by which this eye must be enlightened otherwise it is too darke to apply this rule It is by the Scriptures that a right understanding is had of them and a dextrous faculty for applying them they being the meanes by the Holy Ghost appointed and sanctified for enlightening and sanctifying the reason of man The Scripture is not only a rule for tryall aâ— is that of the Architect but for instructing too it is such a rule as gives rules for instructing and directing in all matters of Religion and even for the use of it selfe as a rule and indeed that you may the lesse wonder hereat all Arts are such rules as give rules for understanding themselves Suppose this Geometricall question was to be debated ' whither in a right angled Triangle the square of the Hypolemise be equall to the square of the sides I thinke you will grant that we must fetch the demonstration from Geometry it selfe and the demonstration must conclude us we must not say though this proposition be demonstratively concluded in Geometry yet we will question it only indeed here is the difference A Geometricall demonstration renders the conclusion not only agreeable to Principles and former propositions in Geometry by which it is demonstrated but withall cleare to reason but the conclusion of a Divine truth by Scripture is many times obscure to reason though clearly agreeable to Principles and other Doctrines in Scripture because even those Principles and Doctrines proving it are to mans reason not for want of light in them but through the blindnesse of it obscure Yet shall reason see the legitimacy of the proofe from Principles and Doctrines in Scripture laid downe when it hath very obscure apprehensions both of the thing contained in the conclusion and the things contained in the Principles and Doctrines proving it these things faith beleeving upon the authority of the word affirming 2. You deale with the Scriptures as he that because the rule and plummet doth not verifie the judgement which he made by his eye at a guesse he will therefore by his eye question the rule and plummet themselves whilst you take liberty to question the authority of the Scriptures and whether they be from God or not upon supposall of something found in them or regularly deduced from them which relisheth not with your reason Goodwin For first it is not the letter or forme of words as separated or considered apart from the spirit notion or sence of them that is the touch-stone or rule of triall for Doctrines yea the letter and words are only servants to the sence and notion which they containe and exhibit and were principally if not only delivered by the Holy Ghost unto men for this end that by them the sence minde and Counsell of God in all the particulariâ—ies of them which are held forth in the Scriptures might be communicated and conveyed to the reasons and understandings of men so that in case a man had the sence and minde of God upon the same termes of certainty of knowledge without the letter on which he hath it or may have it by meanes of the letter he should be as richly as compleatly qualified hereby to discerne between Doctrines as he now can be by the opportunity and advantage of the letter Resbury Words to no purpose still 1. If the Letter and words of the Scripture be servants to the Sence and Notion and so forth as you declare then is not that sence which
up out of the Word of God and not out of the judgements of men Then he addes out of Hilary God cannot be knowne but by God of God must we learne whatsoever we are to understand concerning him because no otherwise is it knowne then by him as the Author After this he adds further It is requisite likewise that this Doctrine agree with the naturall knowledge of God and the Principles of common understanding such as these and then layes downe divers Now whereas you make a double inference hence I Concerning the Doctrine of Predestination it selfe 2 Concerning all other Doctrines not so high and mysterious I will returne for answer to you your owne Arminius's words to this Proposition of Mr. Perkins viz. Against this I contend not only let this be added where we cannot agree about these common notions by reason of darknesse over-spreading our mindes and the weakenesse and diversity of humane judgements which thou rejectest saith he to Perkins there let us have recourse to the first the Word of God for the definitive and peremptory suffrage as that which is above all other You see here 1. Arminius himself utterly turning his back of that Doctrine which your inference pleads for you will have the Doctrine of Predestination tried ultimately at the barre of Reason he at the Scripture barre 2 His reason for it whereas we heare from you of nothing but light shining from God upon the hearts of men and the great capacity of that noble faculty of reason in man so frequently boasted of He acknowledgeth such darknesse over-spreading the mindes of men as common notions and mens judgement ac-according thereto are not to be rested in but from them to the Word of God must the appeale be made for finall determination Goodwin It was the saying of Augustine That God hath bowed downe the Scriptures to the capacity of Babes and Sucklings Tertullian hath much upon this account to excellent purpose in one place speaking of the Soule being yet simple rude and unfurnished with any acquired knowledge either from the Scripture or other Institution he demands why it should be strange that being given by God it should speake out or sing the same things the knowledge whereof God giveth to his Children not long after he admonisheth the Gentiles that neither God nor Nature lye and thereupon that they may beleeve both God and Nature wisheth them to beleeve their owne Soules A little after he saith that the Soule he speakes of hath the words and therefore the inward sences and impressions of Christians whom notwithstanding it wisheth that it might never beare or see Elsewhere having mentioned some expressions of affinity with the Scriptures as oft coming out of the mouths of Heathen he triumphs over them as it were with this acclamation O the testimony of a soule naturally Christian nor doth Calvin himselfe say any thing lesse then all this when he saith That God hath implanted or inwardly put the seed of Religion in the mindes of men doubtlesse the seed sympathizeth richly with that body which springs and growes from it But these things by the way All impressions all principles of Light and Truth which are found written in the hearts and consciences of men are here written by the finger of God himselfe therefore what Spirit or Doctrine soever symbolizeth in notion and import with these or any of them must of necessity be of the same parentage and descent with them there being no originall parent or father of light and truth but God onely And on the contrary what doctrine or spirit soever putteth any of these principles to sorrow or shame and doth not lovingly comport with them hereby declare themselves to be of a spurious and ignoble race As Christ reasoned with the Jewes If God were your Father yee would love me For I proceed forth and come from God but because they bated him he concluded them to be the children of the devill Resbury As for your testimonies out of Austin Tertullian and Calvin you do but make use of your old fallacy from the part to the whole the Scripture is in some things bowed down to the capacity of babes is it in all things so all milke no strong meat Did Austin thinke the Reason of man competent to search out and give a reason of all Scripture truths this by name about Predestination and the execution thereof let us heare himselfe upon this Argument De verbis Apostol Serm. 11. The Potter hath power over the clay to make of the same lump one vessell to honour another to dishonour wilt thou dispute with me nay wonder with me cry out with me O the depth of the riches let us both agree in feare that we perish not in error Oh the depth of the riches of the wisdome and knowledge of God how incomprehensible are his judgements and his wayes past finding out Search things unsearchable doe things impossible corrupt things incorruptible see things invisible his judgements are unsearchable let it suffice thee and his waies past finding out So 〈◊〉 Teriâ—…ians testimonies the soule hath the â—…owledge of some things impressions of some â—hings belonging to Christians but you may 〈◊〉 soon get oyle out of a flint as out of these testimonies wring your Conclusion That all Divine Truths may be knowne by the naturall man by reason of their agreement with the dictates of the naturall understanding as it is now in the state of mankind since the fall For Calviâ—… his seed of religion you would faine discourse into fruit but your Discourse is neither the shining of the Sun nor rain from heaven upon it 1 The seeds of some truths are writ upon the heart of man as knowledge but these of the Law not of the Gospell the Wisdome of God hid in a mystery c. flesh and blood hath not revealed c. No man can say Iesus is the Lord but by the spirit the natural man receives not the things of the spirit of God neither can doe c. What man knowes the things of man c. the spirit of God not of the World c. The Naturall man darknesse through corruption by Satan further darkened 2 The knowledge he hath by nature of those things of the law is very obscure evanid and clouded with many errors and those invincible otherwise then as by the discovery of the word diligently consulted 3 The highest knowledge the Naturall man can attaine to with whatsoever helpe of the Word of God without the renewing and peculiar worke of the spirit vouchsafed onely to the Saints whereby they become such is but historicall not intuitive of logicall apprehension not of spirituall vision and therefore such a knowledge as is a great stranger to faith and repentance 4 All saving fruit of this knowledge is utterly prevented and the tendency of it to eternal life stifled choaked and perverted in every natural or unregenerate soule and therefore how richly soever the seed sympathizeth with the body
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 admâ—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