THE PAGAN PREACHER SILENCED. OR, An Answer to a Treatise of Mr. John Goodwin, ENTITLED, The PAGANS DEBT & DOWRY. Wherein is discovered the weakness of his Arguments, and that it doth not yet appear by Scripture, Reason, or the Testimony of the best of his own side, that the Heathen who never heard of the letter of the Gospel, are either obliged to, or enabled for the believing in Christ; and that they are either engaged to matrimonial Debt, or admitted to a matrimonial Dowry. Wherein also is Historically discovered, and Polemically discussed the Doctrine of Universal Grace, with the Original, growth and fall thereof; as it hath been held forth by the most rigid Patrons of it. By OBADIAH HOWE., A. M. and Pastor of Hornecastle in Lincolnshire. With a verdict on the Case depending between Mr. Goodwin and Mr. How, by the learned GEORGE KENDAL, DD. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Ducit Evangelio, (scil.) ipsis prophanis tunc demum patefacto, & Judaeis exhibito, quo respicit particula (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) absque Christi verbo, benignitas Dei potest perducere homines ad peccati sensum, non ad veram rescipiscentiam. Beza in Rom. 2.4. Quomodo fieri possit ut rescipiscerent si virtutes ut virtutes tantum considerentur? virtutes quà tales rescipiscentiam non suadent; necesse est aliquid quo rescipiscentia mandetur aut suadeatur saltem; nam sine verbo ne fictam tantum rescipiscentiam efficere possunt virtutes. Acta Synod. Art 4. p. 725. Quantum ad Ethnicos ad quos Christi nomen non pervenit, illos tali gratiâ absolutè ad salutem aut fidem sufficient, praeditos non esse, saepe supra diximus. Corvin. in Mol. cap. 37. Sect. 11. But now is made appear, through the appearing of Jesus Christ, who hath brought Immortality and life to light through the Gospel, 2 Tim. 1.10. If I had not come and spoken to them, they had had no sin, John 15.22, London, Printed by Th. Maxey, for John Rothwell, at the Fountain and Bear in Cheapside. 1655. Intelligent Reader, DEdications and Epistles plead prescription; to commit a Treatise to the wide world without these phylacteries, would be to thrust it forth seemingly naked, and so be a Solecism both to the present, and the practices of Antiquity, because many expect I shall say something; but because it is the result but of second thoughts, I shall say but little. For me to tell thee much of the persons engaged herein, would be an unseemly Digression; and to tell thee of the matter of the ensuing Treatise here, would be a too unseasonable anticipation: only of the occasion thereof a word or two. The Moralists tell us, that Virtutes sunt connexae; virtues are linked in an irrefragable chain; and so are divine Truths connected and tied together by such rational sequiturs, that they all point at a concentricity in that unity of faith spoken of by the Apostle. And as Virtues and Truths are linked, so are vices and errors; saving only with this difference; Truths are so coupled as the Hang and Curtains of the Tabernacle, by the top and the sides thereof with rings of gold, to the ornament and beauty of the House of God: but Errors are like Samsons foxes, tied together only by the tails, purposely to set on fire the glorious harvest of divine Truths. It is well known, that those flames that did utterly consume the peace of the Belgic Churches, have miserably of late broken out amongst us; and as it was then, that Arminius, though he penned a small Tract De componendo Religionis dissidio, yet he himself was no small Incendiary; even so it is now. I need not tell thee that the fuel of that fire was the hot agitation of those five Points, which when the Remonstrants came to declare themselves upon, at the Synod of Dort, they did not load their Remonstrance with such a voluminous Title, as to rehearse all and the singular Articles; but this, De Predestinatione cum suis annexis: granting us gratis, That No absolute Election, Universal Redemption, Universal Grace, Resistibility of Grace, Apostasy from Grace were so mutually interwoven, that they must either stand or fall together. Some indeed, there have been of late of such clouded Intellectuals, that they have driven on furiously in some, but have imagined they might relinquish other of the five Points: such I leave, as not worthy an examen, being men incapable of carrying their own interst, not knowing where it lieth. But Mr. Goodwin, with whom I have now engaged, is something in this more discreet; for when he comes forth (like Saul) higher by the head then the rest of his brethren, in that great Body, Redemption Redeemed, he order this little Tract to follow him as his Armour-bearer; wherein he doth, (or would at least) prove an Universal sufficient Grace, without which he can never prove an Universal Redemption. In which, although for the substance of his work, he doth but follow the steps of his Ancestors; yet for the manner of it, he appears like Goliath, that sets forth in his might to defy the whole Host of Israel. None (I am confident) amongst the Philistines, hath been found to engage so far, and so singly as he hath done. His pen is his spear, and his voluble expressions, and daring boldness, and polished phrasiologies have made it swell into the magnitude of a Weavers beam; yet I am confident, some little stones out of the bag of Scripture and Reason, will smite him down. This I have (by the divine help) in my ensuing Discourse attempted: for me to say any thing of it here, would be not so much to satisfy thee, as to prepossess thee. I have an adversary that will lose no ground by cowardice; his works are all along full fraught with such assertions, which have neither the stabiliment of Scripture, evidence of Reason, patronage of Authority, nor any seconds of the best of his own side; so we may presume of this advantage, that he will be left in the combat to manage his own quarrel. Of those Heterodox and impious passages of his in all his Works, Catalogues are extant by better hands than mine; yet in this small Tract of his, The Pagan Debt and Dowry, there are some few that will increase the store. 1. That the patience of God leads men to faith in Jesus Christ, whether he be known or not known to them. p. 9 2. That by the light of Nature God is known or knowable, etc. that men may by it come to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the effect and substance of the Gospel, p. 9, 10. 3. That the Apostle, Rom. 10. showeth that by that hearing whereby faith is wrought, or which is able to produce it, is meant the hearing of the words, sound of the heavens, the day and the night, p. 10. 4. That the words of the heavens, the day and the night, which they speak in the ears of all Nations, are the words of eternal life, as well as those which our Saviour himself did speak. With many others, which it cannot but be as unpleasing to refel, as to repeat; In all which he doth magnify Nature, and exceedingly depreciate Christ, and his personal discoveries, and so brings him to open shame; which are all of them called to the test, and examined in the following Treatise, which I commend to thy candid oversight. First, granting me the civility of passing over the typographical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which needs must happen in the printing, by reason of the non acquaintance of the Printer with my Manuscript. To prevent the incursions of men of Mr. Goodwin's humour, who rather contend about Words than Reason, I have hinted some of them in the ensuing page; the rest supply if thou meetest with them, and I commit thee and us all to God, who is able to lead us into all truth. Thine OBADIAH HOW. ERRATA. In the Body of the Book. PAg. 3. lin. 1. for is not, r. is it not p. 16. l 34. r. figuratively. p. 21. l. 3. r. Ephes. 2.12 p. 28. l 18 for challenge r. charge p. 32. l. 3. r. Willet. p. 33 l. 43. r. of Christ p. 36. l. 5. for heavens r. hearing p. 43. l, 33. for only more r. no more p. 48. l 19 r. omne e●s. p. 50. l. 15. r. certainly he must p. 56. l. 3. r. Impostor p. 52 l. 1. r under sin p 79 l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 83 l. 23. r. that God p. 85 l. 31 r cannot be elected p. 88 l. 7. r. Improvement of abilities p. 106 l. 15. r. in his own circle. p. 114 l. 32. r. whilst it is, it necessarily is. In the Margin. Pag. 5. (e) pro ad lege &. (f) after sufficit l. ad. p. 12 (b) l. dolere. l. petere p. 13. (e) l. obediendas p. 23 l. juxta id quod ipsi p. 52. l. sibi data p. 53. (c) l. ut virtutes. l. quidem p. 62 (c) l. impediri. p. 79 (c) l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 85. l. praestari. p. 93 (a) l. invenit. (b) l. ab iis p. 94 (d) l. ●errenis A VERDICT In the Case depending between Master J. Goodwin, and Master How, concerning the Heavens Preaching the Gospel; maintained by Master Goodwin in his Pagans Debt and Dowry, as well as his Redemption redeemed. BY GEORGE KENDAL, D. D. To the READER. MAY it please him to know, that though I do not presume to look upon myself, as one whose testimony can add any value to those worthy Discourses, which are here presented him; yet I esteem it some honour to my poor judgement, that I have been earnestly solicited to spend it upon them. Accordingly I shall assume the boldness to say, that the Pamphlet which is here taken to task, while it flily pretends to sue the Pagans for an unknown debt, secretly releaseth Christians from a great part of those sweet obligations; wherein they justly rejoice to be bound, and must in all humble thankfulness acknowledge, they can never satisfy them. No less than the honour of the Ministry, the Scriptures, the goodness of God in blessing our ears with the joyful sound of them, and bowing our hearts quite against their native posture, to an humble submission unto them, lies at the stake in this Controversy. And 1. Master goodwin's n●w licensing the Sun, Moon, and Stars, to Preach the Doctrine of the Gospel, is an apparent encroachment upon the Commission granted to the Apostles, and us their unworthy successors, in that honourable Office of dispensing these sacred Mysteries. And who knows, but Master Goodwin (long noted for a backfriend to our public Preachers) had a subtle design to obscure the Lights of our Churches, by bringing in the Sun to outshine them? 2. Nor yet have the Ministers more cause to complain of the injuries done them by those audacious Papers, then have the Scriptures themselves. If the Pagans may so easily read the great Mysteries of the Gospel, written with the Sunbeams, the Book of God must be content to be set at a lower rate, than David was wont even in his time to put upon it. Alas! multitudes of Christians have much ado, after many years teaching, to read any considerable part of the Doctrine of Christ, in that Obscurer Volume; while the Pagans in the mean time, are indoctrinated by Master Goodwin, to run and read all in the Sun. The Jews had small cause, it seems, to talk of their Privilege, in having the Oracles of God committed to them, Rom. 3. I wis, the Sun proclaimed all as much to the Heathens, as any of the Jews could, and more than most of them did pick out of their Moses and the Prophets. And therefore Paul might have forborn to have told his Countrymen so solemnly of the great advantage they had, above his new Disciples the Gentiles. There were none of them all, but might have seen Christ as clearly in the Sun, as ever Moses did God in the Cloud. Nay, howbeit Christ were pleased to say, that salvation was of the Jews, (Joh. 4.22.) yet Master Goodwin hath concluded upon a more serious debate, that the Gentiles were every way as near to it; and the partition wall was no considerable inconvenience to them, nor the plucking down of this wall any visible enlargement of the Courts of God's house, which were all along of the same dimensions with the Globe of the Earth. I fear this short Pamphlet of Master goodwin's, hath done much more against the honour of the Scriptures, than his Bulkier Volume, for the Authority of them will in haste make amends for; notwithstanding (a) In his Notes on the six Booksellers, p. 28. he pleaseth to tell us of (b) As I am credibly informed, the Reverend Doctor Whichcote. one known to be at learned, grave, and judicious, as any English born at this day; who said it was as good a Book as any was written since the Apostles days. It had need to be so, to make any tolerable satisfaction for these improvident plead for the pretended sufficiency of the Sun, Moon, and Stars, to deliver all the chief contents of the Gospel. 3. How doth this blemish and sully the singular graciousness of our good God to us poor Christians, and give occasion to too many to slake their thankfulness to his heavenly Majesty, for his Letters Patents, and the Oral Proclamations of the Gospel, vouchsafed to themselves? so far is it from inflaming their zeal in the propagation of it to others. What reckon we so much upon our being called out of d●tknesse into his marvellous light? (1 Pet. 2.9.) The Pagan's eyes indeed are blind, but the light of the Gospel shines clearly upon them, and makes no difference between England and India; yea, the Indians have some advantage, as lying nearer the Sun, whose Sermons it is therefore probable they may hear somewhat the more distinctly. And if we have so little to bless God for more than the Pagans, what need we give him too many thanks for our supposed happiness above the Papists? we in vain dream of too much felicity in our superfluous Reformation. Heaven is at no greater distance from Rome, than London. And the poor Popish Laics, though interdicted the Scriptures in their Vulgar tongue; yet may read enough to save them, in the Sun's Catechism, written in the Catholic Language. What meant our rash Martyrs to be so prodigal of their blood at the stake? They needed not have feared any danger of that Egyptian darkness, as long as they might have enjoyed Gospel-light enough, with a sufficient God's blessing on their hearts, in a warm Sun. What an unnecessary quoil did many good men lately make against some imperious Prelates, for silencing a few settled Ministers? The danger was none, or very small, as long as the Sun, that grand Itinerant Preacher, was in no peril of being suspended: Master goodwin's dumb Preachers would have exercised in spite of them all, and that upon the very housetops. Onwards, what a needless quarter do the Adventurers for New England keep about erecting Schools, and training up Preachers for the Natives? Had they ten thousand Hiacomesses, they could all say little more than the Sun doth every day of the Gospel of Christ in a Language much like the Universal Character, which the late Examiner of the Universities, to use his own words, is about to excogitate as his Responsions do make probation. Si Cloaca esset, magna esset. Nay, what talk we so much of the vain advancement of Learning at home, in order to bringing men to be better qualified for the Preaching of the Gospel? All the Books in the Public Library at Oxford, are not of half the use that Will: Lilies Almanacs are, wherein the Sun Preacheth in his Pontificalibus. Who would have thought it, Master goodwin's six penny Pamphlet beats down all Pulpits and Libraries, and affords the Sun's Lectures at such a rate, that most other Books may go for waste paper, and think themselves happy in being employed to defend Roast Beef from the fury of the fire. Thus hath he made (which who could ever have suspected?) the superior Lights to Eclipse the inferior; and the Sun by advantage belike of his nearness to the Church Triumphant in Heaven, to darken all the lower Stars of the Church Miiitant here on Earth. Such are the consequences of Master goodwin's Discourses. 4. Yea more, whereas all good Christians have ever been wont to bless God for being pleased to distinguish them from many other professed Christians, who enjoy the Books of Scriptures, and the Oral Ministry of the Gospel, as far forth as themselves, but are not so happily breathed on by the Spirit of grace, which alone makes them effectual to conversion, Master goodwin's Book would bear them in hand, that there is little more owing to God from the best of Christians, than the worst of Pagans; and that these have equal means of salvation, at least in a Geometrical proportion. (Red. Red. P. Vlt.) The truth is, having taken so much worthy pains in his Redemption Redeemed, to show that Christ died equally for all men, he was of course to assert, that he procured equal means of that equally intended salvation of all men; and to make good these equal means of salvation afforded to all men, he was of necessity to run on one of these two rocks, either to deny that the Preaching of the Gospel is necessary to salvation, or to affirm, that the Sun, Moon, and Stars (who alone visit all the world) are sufficient Preachers of it. I am so much Master goodwin's friend, (what ever he think of me) as seriously to advise him, as he tenders his safety, to have a special care, while he lays himself out for an Universal toleration of all Religions, that he set himself against Popery to the utmost of his power: For however he speed, through the highly deserved favour of all other Sectaries, that may chance to get the moderation of Ecclesiastical causes; yet should ever the Papists rule the roast, Master Goodwin must look to be cast into the fire: So severely would the Papists handle him for this piece of new Doctrine, not as a Protestant, but an Antiscripturist. The Pope himself though he pretend to be the Ecumenical Pastor, would not endure the thought of such an Universal Preacher as Master Goodwin is pleased to ordain the Sun, to the disparagement of the Scriptures. And yet that I may give the Sun and his Patron their due, I readily confess, the Sun Preacheth enough to condemn all the world, though not a word to purpose for the saving of any single soul. The Sun rarely sets forth the power of God, enabling so vast a body for so swift a course, and making so swift a course to be all as regular; The Sun never stumbling nor tripping since his first setting out, as a Giant to run his race; never stopping but once in above five thousand years, and that only upon a command to attend the motion of Joshuahs' army; never retreating but once, and that upon a like order, to assure Hezekiah of an unexpected setting back of the Clock of his days. The Sun displays the glory of God's power no less every year, in reviving plants, and trees, after a whole Winter's Epilepsy; whence we conclude beyond contradiction, that God can raise our bodies out of the bosom of the Earth, with more facility than the Sun re-quickens any vegetables upon the face of it. The Sun as openly Preacheth the same power of God in its occulter operations upon Minerals, which it so curiously works, where we would not think it did look, and doth a kind of stupendious miracles by invisible influences. Shortly, the Sun tells all the world so plainly, that there is God Omnipotent, that too many Pagans have taken the Sun for that God. So children are apt to look on a King at Arms, as King of the Realm. The Sun Preacheth, that God in its face, which too too many men every where deny in their heart; but of Christ the Lord, it had never a word to say, unless perhaps once, when it muffled its face, as blushing at the monstrous indignities offered by poor worms on Earth to the great Prince of Heaven. But even then the Sun spoke so low under its mask, that the Jews themselves did not hear, much less did the Heathens understand it. And though one of their Philosophers be said to have cried out, aut Deus naturae patitur, aut mundi machina dissolvetur; yet I believe that speech of his well examined, carries more in it against the honour of the Almighty Creator, then for the glory of our Merciful Redeemer. Alas, they who have been the most diligent and curious Auditors of the Sun, never learned any thing of that Star which was a Light to lighten the Gentiles, and the glory of his people Israel. God manifested in the flesh, was a Mystery which the Angels stooped down to look into, so little could the Pagans discover it in the Heavens over their heads. It was the Apostles wonder, to hear it should ever be Preached to the Gentiles, so little did they conceive (what Master Goodwin could have taught them) that the Sun Preached words of eternal life as well as those which (as Peter acknowledgeth) our Saviour himself had to speak, Pag. Debt and Dow. P. 11. Sure I am, Astrologers the more they have observed the Sun, the less they have acknowledged our Saviour, as not conceiving how he who guides the Sun should have been carried in the arms, or he who governs that Chariot, suffer on a Cross. The glory of the Sun made them scorn the obscurity of Christ, which was to the Jews a stumbling block, and to the Greeks foolishness. Had not those wise men which came from the East, had a Revelation of the Spirit, besides the apparition of a Star, they had never worshipped him as a King of the Jews, much less as Saviour of the world, whom they found so contemptibly Cradled in a common Manger. In a word, the Mystery of Christ had been hid at this day all as much as it was in any former ages, had he not sent othergate Heralds then Sun, Moon and Stars to publish it. It is enough, they proclaim so much as serves to condemn men for not obeying their Creator; they say nothing of our being to be saved by the man Christ Jesus. The Pagans are left without excuse, for rebelling against the Law which is written on their hearts; As for the Gospel, as they sin without it, so may they justly perish without it, and have nothing at all to say for themselves, as much as Master Goodwin is pleased to plead for them, little to the benefit of them poor wretches, exceeding much to the dishonour of God's grace. That which makes his Learned Congregagation, with some others of the same hair, so readily to swallow this his tough Paradox, is his superficial pretence of magnifying the riches of Gods general grace and mercy; but whiles the grace and mercy of God are seemingly advanced, his being gracious to whom he will be gracious, and merciful to whom he will be merciful, is most insolently oppugned; and this crotchet is quickly discovered to be deeply guilty of a desperate design, to unchristen England, while it pretends to christian the unknown parts of America. Certainly Master goodwin's talents had been fare better employed in endeavouring to keep Christians from degenerating into Pagans, slighting the Gospel both in deeds and words, then in showing how Pagans may be saved, though they never come to be Christians. It would have turned better to his account, to have showed what a shame it is for Christians to live as Pagans, then so industriously to have essayed to prove, that Pagans may, while Pagans, believe as Christians. But it seems he had so fully indoctrinated his dear flock in all things concerning themselves, that he had nothing left to deliver them but such notorious impertinencies. And yet I cannot think but he might more profitably have spent his labours, in showing the best Christians their sins against God, then in this superfluous displaying of this pretended goodness of God to the worst Pagans. Surely there was less need of an Apology for God's ways, than a reproof of those of the best Saints; nor was there so much cause to clear God, as to condemn ourselves. The Learned Author of this Answer, hath to better purpose traveled in God's cause, may God have the glory, the Reader the benefit, himself the reward of his labours, that is, a thankful acceptance of them. And he may challenge it the more, for that he dares appear so fully against Master Goodwin in this juncture of time, when he is crowned with so many Laurels, for his late signal Victory, over no less than a double Triumvirate of 〈◊〉 Booksellers, whom notwithstanding all the Learning they have in their shops to defend themselves with, he hath laid as low at the feet of his writings, as ever he did high Presbytery and her sons, though as they lie sprawling there, their Vindicatour plaguily bites his heels with a stinging Apology. I doubt not but this glorious Conquest flusheth him in his attempts against the Synod of Dort, which being once devoured, he may be at leisure to digest Doctor Owen, and myself, whom he hath already thrown down his throat in his Horn-spoon. In the mean time, he satisfies himself with this, that Doctor Owen hath not answered Master Horn, nor I Master Baxter; to both which, I humbly reply: First, for Master Vicechancellor, that it may be a question, whether he ever heard of Master Horns Book till I gave him notice of it about some three years after it was printed, I can scarce say published; but since there is a second Edition of the Title Page, which I know not, but Master Vicechancellor may one day have leisure to consider. In the interim, as I am informed, the case stands thus; Master Horns Open door was shut up as it were with a Red Cross on it for some years till it was unlocked by Tho: Johnson at his golden Key in Paul's Churchyard, who bought it for Lumber; and to make the best of his bargain, new printed the Posts of it, by which means he hopes to secure it a while from being dishonoured down to men's back-doors. Next for my self, may it please Master Goodwin to know, that Master Baxter and I are grown wiser th●n to engage one another any more; not that I mean to spend my ink (as Master Goodwin will) upon better men, but upon worse. And the truth is, Master Baxter and I differ not so much as Master Goodwin may chance to conceive; for there being two points handled in that digression, which Master Goodwin saith Master Baxter encounters with as much facility, and like success, as fire doth the dried stubble; as to the first, concerning the impossibility of new immanent acts in God, Master Baxter professeth to oppose my Doctrine, not as untrue, but uncertain, Section 5. pag. 16. And after he hath produced several arguments against me, he is pleased to say, he knows several things that I may say against his reasonings, p. 19 and that he doth not own all these arguments which he toucheth upon, p. 29. and that he mentions them only to show that a full or clear solution of these doubts is not so facile and obvious as you seem to imagine, p. 29. and again professeth, that if he would be of any side in that Controversy, he would be of Master Kendal's side, p. 29. Besides, Master Goodwin himself professeth the same, if I understand him, (Red. Redeemed, Chap. 16. Sect. 14. pag. 425, 426.) though I cannot blame him for being angry with that passage, which unawares baffled a considerable part of his Book. And in that respect, I will God willing for his satisfaction, without breach of the Agreement between Master Baxter and me, handle that point in Latin (which is the only fit Language for such a Discourse) long before Master Goodwin shall hang up the least member of the Synod of Dort at the doors of his Meeting house. As to the latter, I had no more to do then to show, that the Doctrine of Justification from Eternity is not so horrible a blasphemy as M. Goodwin was pleased to brand it for. Whereas he may know, that I look upon that of Condemnation from Eternity (maintained by no man that I wots of, though jumbled in by him) to be no less; and therefore I singled out that of Justification, and let pass the other, saying, that in God's Decree from Eternity to justify and condemn men in time, there was somewhat like Justification in opposition to Condemnation, which is of another consideration. Nor can I be persuaded there is any absurdity in saying, that in God's Decree from Eternity to justify and condemn men in time, there is somewhat that looks like Justification, though there be nothing that looks like Justification in the Decree which concerns Condemnation; more than in saying, that my purpose to go to Oxford and return to London, carries somewhat that respects my going to Oxford, though my purpose to go to Oxford carries nothing in it that concerns my return. As for Master Baxter, if in any particular I have misrepresented him, (which is the main thing he lays to my charge) I shall, as I discover it, willingly retract it; and it is not unlikely but we do both understand each other much better than we did. But I desire Master Goodwin to know, that Master Baxter professed he was offended with me for nothing so much, as joining him with John Goodwin. And howbeit he please to let fall a word of my inclemency to Master Goodwin, in one passage twice quoted by him, and accordingly remembered by Master Goodwin, I believe Master Goodwin desires his Reader should take notice of that place for the many good words I bestow on him there, (as some others have conceived) fare beyond the proportion of his deserts. In Conclusion, so far am I from being convinced of offending by my frolicks, that I am resolved to be as pleasant as ever in my Language, let who will choose to be bitter; only I shall still pray to God to forgive us all our iniquities of our holiest things, and to work our hearts to a Christian endeavour of overcoming evil with good, and to the affecting of no greater Conquest than the captivating of all our thoughts to the obedience of Christ. Feb. 6. 1654. THE PAGAN PREACHER SILENCED. WHEN I first cast mine eyes upon this Treatise, and the Title of it, which presenteth us with the Pagan's debt and dowry. I wondered that the match should be so soon struck up betwixt Christ and his Pagan Spouse; especially considering, that he had entailed his conjugal affection to his Church which he loveth, and presenteth as his only glorious Bride unto his Father. And I should still have continued wondering, but that I found under it the Name of Mr. John Goodwin, whom I perceive to be a man well underlayed with a stock of boldness, urged on with the stress of Judgement, led on by the hand of leisure proportionable to such attempts as these; (viz.) to estate dowries upon aliens, entitle to the most intimate mercies of Christ, those whom the Scripture bespeaketh to be without him, to fasten saving grace upon, and to reduce them, in seriem salvandorum, whom the Scripture saith, Ephes. 2.12. are without hope; And upon this account, I could well have passed by it: But the moment of the question being such, and so nearly concerned in that Controversy, in which I have already publicly engaged, I was provoked to a more narrow and serious examination of those things which he no less confidently, then singularly thrusts upon his over credulous reader. In the pursuance of which, the occasion and matter of this Treatise, are chief enquirable. I need not insist upon the manner of his writings, which in this as in all others, is with so much groundless confidence, tart scurrility, smooth expressions, yet swelling words, which may make us collect, that doctrines of devils never want Angels voices, which serve as garnished sepulchers, to cover rotten bones, and as so much grain to allure the simple bird into the snare; but the Lord will discover the Prophet who is the snare of the fowler in all his ways. The occasion of this Treatise, as many others of the like nature, I find suggested by himself to be in the pursuance of that now much ventilated Article of Universal Redemption. For in his 60 pag. I find this Enthymem, All men without exception are bound to believe in Christ. Ergo, Christ died for all without exception. In which Argument, the Major is to be supplied to complete a syllogism, thus, If all men be bound to believe in Christ, than Christ died for all. But all men are bound to believe in Christ: Ergo, Christ died for all. Which Argument he would have the world believe to be his own, when not only in this short Treatise, but in that Chaos, Redemption Redeemed, a large Treatise of his, if every bird should take his own feather, he would be left like Aesop's Crow; the Argument is both form and confirmed to his hand by Corvin. in Molin. in the Acta Synodal. in the conference at the Hague; yet he may know, they never intended to take so high a flight, Chap. 29. §. 14.16. pag. 337 p. 133. Arg. 5. as to prove that all men without exception are either bound to believe, or have sufficient means to believe in Jesus Christ; but only thus fare, that all to whom the Gospel cometh, viz. both Elect, and Reprobate; as appears both by the illustrations and various formations of the Argument, in this manner, when they propound the Argument thus, a Act. Synod. 337. Whosoever are bound to believe in Jesus Christ, for them Christ died. But, all and every one, both Elect (as they call them) and Reprobate, are bound to believe. Ergo, Christ died for all and every man. The Minor of which Syllogism, they illustrate and explain thus. [ b Fides hac concipi non potest, nisi suppositâ prius objecti veritate in se, neque enim aut dei voluntate aut nostrâ fide immutatur objectum, sed proponitur et apprehenditur quale est in se. Act. Synod, 337. This faith cannot be conceived, unless the truth of the object be first supposed; neither is this object changed, either by the will of God, or our faith, but it is propounded and apprehended as it is in itself. Now the raciocination herein, is obvious and clear, viz. until there be (objectum) and (objectum propositum) an object propounded, there is no place for faith; for true it is, revealed things belong to us, both in [credendis] and [faciendis]. So that that phrase in the Major (Qui in Jesum credere tenentur,) is thus to be interpreted, (qui habent Christum tanquam fidei objectum propositum;) Those that are bound to believe, are no other than such as have Christ propounded as the real existent object of faith: and that they intent thus to interpret the phrase, I am induced to think, because this very Argument which runneth thus in their Act. Synod. in the Collation at the Hague runneth in an other expression, thus, [Quos ad salutem partam vocat, pro iis Christus mortuns.] And thus, [Quibus Deus pracipit u● credant, pro iis Christus morium est] and is not hence conclusive, that they bespeak none other bound to believe, than those to whom he gives a command to believe, or else calls to the salvation purchased, which is all one with having the letter of the Gospel: and further they rest satisfied with that rule [Lex non lata nec intellecta, cum intelligi non potest, non obligat,] a law not given nor understood, when it can not be understood, bindeth not; yet I think they have carried on the main 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of universal Redemption, with as tender an eye to its nearest interest, as Mr. Goodwin can do. Besides, it is evident that all the discourses about universal grace are but a mere Countermine to that Argument which is form by us against Universal Redemption: thus, If Christ died for all, than he would certainly make such discoveries of this purchase to all, that they may have this salvation purchased, applied, and that without exception. But be doth not the latter, therefore not the former. And here are all these intricate and winding disputes about universal Grace hatched. Therefore the subject of this Treatise of Mr. goodwin's, is to prove that all the heathens have such discoveries of Jesus by the light of nature, without the letter of the Gospel, as that they are bound to believe in Christ, and have means sufficient thereunto. And indeed, so naturally consequential is it, (according to our Argument) that if such a purchase was so universally made, it would be as universally discovered, without which there is no ordinary way of having that purchased inheritance applied; this Argument of ours is founded upon such equitable principles, that the assertors of Universal Redemption, have all of them, some more lightly, others more solicitously beaten out an universal grace, sufficient, and saving, afforded to all men without exception. And that such discoveries however made, if well improved, would bring a stock of more grace till they come to be saved. And this is the subject of Mr. goodwin's whole treatise, and he sweats much in the ventilating thereof; which demonstratively cleareth the evidence of our Consequence or major proposition, which runneth thus: If Jesus Christ died for every man without exception, than he makes to every man without exception such discoveries of himself, that all men by them might come to believe in him. But when they come to the assumptive part, and to make out this universal call, and general tender of grace; to clear that such discoveries are made to all men without exception, no men more divided in their sentences, lost in their own uncertainties (every man contradicting himself and one another, than these men) as shall appear in these following instances. First how uncertain and wavering are they in the formation of their assertion, how unsatisfied are they about the terms of it, to make it to appear to be universal? The Remonstrants in their Synodical writings, give the Argument thus, Whoever are bound to believe in Christ, for them Christ died. But all and every man as well the Elect as Reprobate, are bound to believe in Christ; Act. Synod. Art 20. p. 337 Ergo, he died for all and every man. Wherein the All contended for who are bound to believe, is only Elect and Reprobate; but these two notions do not take in or involve all and every person without exception, and this appears thus: Those that are Elect, are considered as believers; and those that are Reprobated, are considered as unbelievers; but there are many that are neither believers, nor yet unbelievers, as Surdi, Amentes, Infants, Indi, deaf, madmen, infants, Indians; being such as to whom God neither doth dispense, nor is ready to dispense his Divine grace; they come not under either of those notions. And this is evident from their own method of arguing. Act. Synod. Art 10. p. 6. But the Collocutors at Hague, propound it with an other face. Those whom God commands to believe in Jesus Christ, for them Christ died, Collat. Hag. p. 133. but God commands not only the Elect, but other men to believe in Christ, Ergo, Christ died not for the Elect, but for other men also. Which is a fare different conclusion from the former. For the first way expressed both Elect and Reprobate, Corvin. in Mol. cap. 29. §. 14. 16. but this doth not; for if upon their own principles, some, yea many, as dease, mad men, Indians, be neither believers nor unbelievers, and so neither Elect no Reprobate; then these two phrases Elect and Other men, do not involve reprobates, and so he may die for Elect and Other men, yet not for all. But Corvinus presents us with it in an other different form, thus; Whom God commands to believe in Christ, for them Christ is dead; But God commands all men to believe in Christ, and all are bound thereto, Ergo, Christ died for all. Now if they cannot more distinctly determine then thus, about the expression of the persons on whom this universaltie and obligation to believe is laid; we have reason little enough to expect more positive and settled judgements in the rest. The first urgeth, that Elect and Reprobate, the second that Elect and other men, the third saith that All men are bound to believe: and where should we fix our thoughts to oppose, if they be so unresolved to assert? But to let this pass, and to examine whether they be less uncertain in the next thing considerable, Arminius, when he undertaketh, Mr. Perkins, saith thus, a Omnes homines aliquam vocatione vocantur, Arm. Antiperk 259. All men are called with some call. And there is nothing more intimate to all their writings, than this; that God calls to himself all men without exception, yet the Collocutors at the conference at the Hague, seem to be of an other mind, whiles they say thus, b Omnes irregeniti non sunt ejusdem ordinis, quidam tanquam extra omnem vocationem positi, ambulantes in vanitate mentis, non intelligentes viam, veritatis: alii sunt vocati etc. Collat. Hag. Art 3. p 288. Unregenerate men are not all in one order and place; some there are as being put without all manner of Cal, walking in the vanity of their mind, not at all understanding the way of truth; others are called, etc. And not only in this, whether all men be called or no, but also in the title or name whereby they should call, or denominate this call, they are thus unresolved. When there was a full Jury of them empanelled at the Synod of Dor, they gave this as their definitive sentence at that time. Thus, c Communi vocatione omne; evocat ad se Deus Act. Synod. 327 All men are called to God by himself in that general Cal; but what must we call this general Gal, whether nature alone, or grace alone, or grace and nature mixed? and this is requisite to be known, because they contend for an universal Grace. Arminius he saith it is natural light, thus, d Isto loco, Habenti dabitur, Deus spondet se spirituali gratiâ illuminaturum eum qui naturali lumine bene utitur, aut saltem minus male Arm. A●●po●k, 218 In that Text (To him that hath shall be given) God bindeth himself to give supernatural grace to him that shall use natural light well, or at least less ill But the Remonstrance in their Synodical writings, thinking this notion a little too short to express, and denotate an universal Grace; they thus say, e Communi reca●ione vocat omnes, non quod secundum stius vocationis ●enorem et generation is gratiae mensuram v●tam instituentes immediate serventur, sed ut disponentur● devangelicae praedicationis id●neo● reddantur an i oars in qua sal●● offenur Act Synodal 327 Thus by this general ●al, be calleth all men to him; not that according to the tenor of this common call, or measure of this more general Grace, they should be immediately saved; but by this general grace they might be disposed and made fit hearers of the Gospel, in which Christ and salvation is offered. So that herein they relinquish the truth of this outward Cal, formerly given by Arminius, and upon better thoughts call it General Grace, and not The light of nature. But Corvinus not satisfied in either alone, when he is pressed by Molin his adversary, with making grace and nature to be of equal extent and latitude, and so to run ere he is ware, too far into the tents of the Pelagians, he thus answers, f Esto, modo enim naturam ite à gratia distingnamus, ut intelligamus gratiam naturae superadditam, hoc s●●ficit nos a Pelagio seperandos. Corvin in Moll cap 38 Section 8 Let it be so, so that we distinguish them so far, as to understand grace superadded to nature; this is enough to separate us from Pelagius. Some will have this Call to be the natural light impressed in our minds naturally, others to be called general Grace, others Grace superadded to nature. Further, when they come to examine the Minor of our Argument, which is, That such a discovery of Christ is not made to all men without exception; and so to strengthen their own assertion, diametrally opposite to it, viz. that such a discovery is made, and therefore all bound to believe in Christ, what reversed and intricate motions have, we to admiration? First the Collocutors of the Hague Confer. roundly say, g Proposit●oni isti prou● à fratribus concepta est, non omnibus, scil, praedicari Sermonem reconciliatitionis manifestè in Scriptures contradictur ratione temporis novi Testamenti Acts 17.30 Romans 10 18 Collat. Hag pag 180 That Proposition as it is produced by our brethren, viz. that the word of reconciliation is not preached to all, is contradicted by clear Scriptures; as Act. 17.30. He commands all men to repent. Rom. 10.18 Their sound is gone throughout all the earth. This in respect of the new Testament, etc. So that there they roundly, and without any Hasitation pronounce the Gospel, and the words of the Apostles to be dispensed to all men without exception. And what can they more desire for the strengthening of their cause? Here is testimony clear enough if they durst but stand to the award of thes Scriptures, but fearing the issue, they begin to make some cautelous provisoes against a storm; for lest we should press them with all the times before Christ, which contains three Periods of the world; the time of the Gospel since Christ, is but one, and called The last days; and in these last days the experience that many live and die, and never hear of the Gospel, as if they could not but contradict and involve themselves with the same breath, they thus grant and say, a Quod item ad populos quosdam attinet qui pro●sus ignorant illud verbum reconciliationis, respondemus, Desi ab initio mundi etc. toti mundo sermonem reconciliationis evoluisse & jussisse à generationem propagati. R●g. Col. 180 As for those many people, who are altogether ignorant of this word of Reconciliation, we answer, God from the beginning of the world, and in the posterity of Noah, and by his Apostles, did will and command that the Gospel should be preached from generation to generation wherein not daring to subscribe to the award of those quoted Scriptures, they retract from their full mouthed assertions, and now do grant that there are many people that are altogether ignorant of the word of Reconciliation: Here let all the world judge of these unstable disputers, they prove that the Gospel is preached to every individual, and thence conclude, that Christ died for every individual, and yet many are altogether ignorant of that word of reconciliation; and now they salve it by that which is nothing at all to the purpose. And Arminius himself thus; b Primam causam cur Deus non omnibus et singulis hominibus Christum revelat hanc esse, quòd parentes illorum verbum Evangelii repu●iavere. Antiper●. 258 The cause why Christ is not revealed to all and every man, is because their forefathers have rejected the Gospel; for thus I urge it, If he give the cause why Christ is not revealed to all, surely than they do give it us for granted that Christ is not revealed to all Come we ' then to consider the cause, and upon examen thereof we shall find, they are as much involved into uncertainties in this as in the thing itself. Corvinus gives the cause to be in the men themselves, thus, c Quia su●s peccatis se istâ gratiâ i●dignos secerunt, in Molin. cap. 28 Sect. 8 Because they have made themselves unworthy of that grace by their sins. But the Remonstrants in their Antidotum, refer it to God's prascience, thus, d Deus non curat istud annunciari two quos praef●actos et contumaces sutu●os vi●et Antidote 79 God doth not take care to reveal Christ to them, because be foresees them to be incorrigible and contumacious. The Collocutors at the Conference at Hague, give the cause to be in the preachers of the Gospel, thus, e Culpa transcribenda sit partim ad negligentiam praedicantium qui operam suam satis fideliter non contu●ereune Col. Hag. 18● The fault is to be ascribed partly to the negligence of the preachers of the Gospel, who do not faithfully their duty. Arminius ascribes the cause to their forefathers, thus, f Causa est, quòd parentes corum Evangel 'em repudiavere, Antiperk. 258 The cause why God revealeth not Christ to all and every man, is because their forefathers have formerly rejected the Gospel. And now they have removed their foot, they know not where to stay it, and seeing they have granted that the Gospel is not preached to all, yet they will not suffer the minor of cur argument to pass without correction: and sometimes they say, Praedicari debet, it ought to be preached; sometimes, Praedicare potest, it may be preached; sometimes, In quantum in se est praedicare paratus est, God is ready in as much as in him lieth, to preach it; and this last they much use in all their works, and think they make all things look upon them with a propitious face; when they say, Deus aut facit, aut paratus est facere gratiam omnibus et singulis, God either doth or is ready to dispense his Divine Grace; but they snatch the benefit of such a lenitive out of their own mouths; for in their Synodical writings upon the Article of election, confining election to be'ievers as the object of it, and reprebation to unbelievers as the object of it, they say, g Eos tantum intel●gi posse et cebere quibus gratia Dei aut facta est, aut paratus est facer●, ne nol is infantium, surd●rum, rabrosorum, Indorum aliorumque exempla quis alleget. Lex non lata nec intellecta, non obligat. J●● 15.22. Act. Synod pag 7 Those are to be understood to whom God either hath, or was ready to dispense Divine Grace, lest any one allege against us the example of Infants, deaf, mad men, Indians; for the law that is not given, and so not understood, doth not bind, John 15.22. Now from these words of theirs, it more than seems to appear, that they grant that deaf, mad men, Infants, Indians are such as to whom God hath not, nor yet is ready to dispense his grace: if this be not their meaning, Eorum verba sale carent, their words want salt; if it be, their own tenant of universal grace is fallen, and indeed how miserably is that Babel of theirs fallen? as it arose out of smoke, so it vanisheth into it. But what must such confident assertors, and such a clear cause do in such a Chasm as this is? They have yet two shifts, the one is that of Corvin, with an ingenuous confession, to acknowledge they are at a loss, thus, a Non dissimulavimusnos exactam iflius dispensationis rationem dare non posse, et causam à n●bis datam non esse precisam et adequatam, sed tantum sufficientem, in Molin, cap. 28 We have not dissembled that we could not give an exact reason of his dispensations in this kind, or that the cause alleged by us why the Gospel is not preached to some, is an exact or adequate cause, but only a sufficient. That is not the exact cause why he doth, but the sufficient cause why he may deny the gospel to some; and we accept of this confession: but left this should too much reflect upon their daring adventures, every where extant from their pens, the Gollocutors at the conference at Hague, as puzzled naturalists resolve their uncertainties into occult qualities, so do these, not knowing how to assert their general tender of grace, either by the Scripture or reason, thus at last say, b Fieri etiam posse ut extra ordinem, alio aliquo modo utatur ad suae voluntatis manifestationem Col. Hag 181 It may also be, that God may use some other extraordinary way to manifest his will unto them. A very rational Epilogue, but no whit becoming such men; to suppose, That he may, but no man knows when; Use some means, but none knows how. They do not consider that hereby they do divest the preaching of the Gospel of that title and dignity of being the ordinary means to salvation; for that is the ordinary means which is afforded to the generality of them that come to know the will of God in Christ: But that which is afforded to them that hear not of the gospel, is afforded to the generality and the most; therefore that extraordinary way, what ever it is, and not the Gospel, must be accounted ordinary. But it may be thought, that I have too long forsaken Mr. Goodwin. I will therefore examine whether he be built upon a more plausible foundation of resolution than his ancestors. Not to commit him and his forefathers together (as I might instance in innumerable instances where they run cross, and contradicting each other) the remonstrants in all their writings, by all that (Call,) whether it be nature alone, or grace, or grace superadded to nature; this is all that they contend for, that all are called to God, and that they are afforded some means to arise to the knowledge of God; not that they are enabled by any common grace to come to the knowledge of, and faith in Christ; but that by such knowledge of God, they might be successively disposed to hear the Gospel wherein Christ is tendered. But to let this pass, and all of the like nature, I shall examine how consistent he is with himself. In the frontispiece of his treatise, he promiseth to prove that those that never heard of the letter of the Gospel, are yet bound to believe in Jesus Christ; but how many words doth he produce, until he proceed to the 29 page of his Book, that tended to that purpose? How unresolved is Mr. Goodwin, what to prove or what to assert? Doth not Mr. Goodwin in the first part of his Treatise, contend for an immediate sufficiency in the Heathen to believe in Christ, and to draw out the most intimate conclusions of the Gospel, and that by the light of nature, by the works of providence, and by rain, and fruitful seasons, that there is such a light darted from these that men have a sufficiency of believing? But here Mr. Goodwin wavereth; Sometimes it is tobelieve in Christ, as in the frontispiece of his book, wherein he undertakes to prove, that men that never heard of the letter of the Gospel, are yet bound to believe in Christ, as also pag. 9 Sometimes it is to believe only this, as he saith, pag. 10. That there hath been some mediation or some atonement or other made and accepted by God for the sins of men. And this is much different from the former; for though God useth this way of atonement by Christ, yet he was not tied by any natural necessity to it; so that though the light of nature might discover an atonement yet it will not hence follow, that by it men may believe on a Christ, that is, an atonement made by that person, and that way. Sometimes it is neither of these, but a third, fare different from both, Pag. 13 as he saith, They have means of believing; I mean, of believing, 1. That God is. 2. That he is a rewarder of them that seek him All which doth no where lead to, or discover a Christ, as I shall afterwards clearly show. But doth he not again, as not daring to trust all in this vessel, relinquish his immediate sufficiency, and pleads for a mediate sufficiency in pag. 15. to this effect? Not that they can by the light of nature discover a Christ, pag. 1●. but they may by nature do those things, and so please God, that he will not fail to reveal his son Christ; and this he proves from the parable of the Talents; wherein it is expedient for him to resolve what those Talents are, which are given, upon the improvement of which, Christ is revealed: but when he is resolved himself, he will resolve u●. For in pag. 20. he saith thus, The Talents cannot signify any thing but natural gifts and abilities. Yet in pag. 21. he saith, These Talents or abilities given to men to improve, are more commonly then properly called natural. Again, doth he not seat his controversy (not in any sufficiency either immediate or mediate, as he pretendeth, but) pag. 23. in a remote capacity, which is far different from the former two; and in this sense that they are capable of it, (viz. the Gospel) as any Nation is capable of the Commodities that are exportable out of another Nation, by equitable addresses to it. Yea sometimes thus, that the Gospel is preached to all the world (just the assertion of his brethren, and in him we may see their fluctuations) In pag. 23, 24, 25, 26. he earnestly contends that the Gospel is actually preached to the world: But in pag. 34. he contendeth not for an Actual, but a Virtual and constructive preaching, in this sense; The Gospel is preached in some eminent places of the world, and it's interpreted and constructively preached all the world over. For upon Rom. 10.18, he saith, How can this assertion stand, but in the strength of this supposition, that the Apostles publishing of it in the places where they had opportunity to come, was virtually and constructively a preaching through the world. But lest this should fail, he is content with a potential preaching at last, that it may be preached. And this he doth pag. 23. in this sense, It is preached in some place of the world, and the rest of the world may address themselves to that place, and so come to hear of it, As the Queen of Sheba came from the South to hear the wisdom of Solomon. And are not these fit men to be encountered with reason, whose reason is not yet so much resolved, as to give a settled ground of dispute? It is the desire of my heart, and my task, to grapple with the first borne of Mr. goodwin's strength. But I have this disadvantage that Reuben like, it is as unstable as water, I have not hitherto annexed any answer to Mr. goodwin's or the remonstrants, because my task hath been historical, not disputative; to show the rise and progress of this doctrine of universal saving grace: and hitherto it appears to have had its rise out of a mist, not the clear Sun-light; a mist of uncertainties and conjectures, not out of the Sun-light of a settled and well grounded truth. And as to Mr. Goodwin, I say, (Quorsum hae erroris latebra?) what means these starting holes which truth never seeketh? which are demonstrative, not of a desire to vindicate the truth, but an unwillingness to relinquish an error; these are but the doubles and the retropasses of the subtle fox to foil the scent, merely to retard the pursuer. And as their labouring to prove an universal grace is demonstrative of the validity of the proposition, so their dark and unresolved progress in proving of it, gives much credit and strength to the assumption of our argument, and lets me see that their invented method for such an universal grace is not able to abide the light, or to give satisfaction to any rational scrutiny. And I am now come to examine Mr. goodwin's assertion and probation thereof, all along his whole treatise. That which he asserteth is; that every heathen man to whom the letter of the Gospel never came, is yet bound to believe in Christ, and that upon this ground: because they have sufficient means by the creatures, and light of nature, to discover Christ and the sum of the Gospel, as he saith, almost as often as he hath pages: an attempt that none of his predecessors durst ever so roundly and professedly make. In the Examen of which, I must propound a few things by way of stating & right understanding of the question in difference betwixt us. First, when he saith, those that never hear of the letter of the Gospel, are yet bound to believe in Jesus Christ; I suppose by the letter of the Gospel he understandeth the commands as well as the promises of the Gospel, the one is Gospel as well as the other. Hence we find in the Scripture, obedience to the Gospel, as well as faith of the Gospel: 2 Thes. 1.8 and indeed the commands of the Gospel are good news as well as any other part thereof, they being evidences to us that God will again take us into his service, and give us further work to do, when we deserve to be banished from his face for ever. Then the question will arise to this, whether those that never heard the letter of the Gospel, (viz.) neither the commands, nor promises, nor any other part of that which we call the Gospel, are yet bound to believe in Christ. Secondly, he must not think that we confine the discovery of Christ and salvation by him to the oral preaching of men, or that the question betwixt us turneth upon this hinge. I leave to the Almighty his liberty to use what means he pleaseth to discover his holy will to men, I will thus far comply with Mr. Goodwin, that whether men come to know God in Christ by reading any part of the written word, or by hearing of it preached, or by immediate revelation of the spirit of God, or by an angel, as to the shepherds, or by a voice from heaven, as to Paul, these ways may all lay an obligation upon us to believe; but then in all these they enjoy the letter of the Gospel. The matter betwixt us in controversy is, whether those heathen who have only the light of nature and the creature, and the works of common providence to direct them, have such discoveries of Christ as that they become bound to believe in him. This is the purport of Mr. goodwin's whole treatise, as I shall clear in some few instances. Pag. 10. In one place he saith thus, [The Scripture intimateth that all men by the light of nature, by such a rational discourse can draw out this Evangelical conclusion, that an atonement is made.] And in another place thus, [That hearing by which faith comes, or which is sufficient to produce it, is the hearing of the found, and those words which the heavens, Ibid. and the day, and night speak. And the constant course of providence speaks in the ears of all nations the words of eternal life, as well as those words of Christ himself when he was upon earth.] And in another page thus, [The heathen who only have the benefit of the light of nature, together with those impressions of good and evil which accompany it, are and have been in such a capacity of having the Gospel.] Wherein it plainly appeareth that whatever be the predicate, yet the subject about which all his whole discourse proceeds is, A man having only the light of nature: and it needs must be so, because otherwise what he saith will not reach every man without exception: so that now the controversy appears thus: Whether those stand bound to believe on Jesus Christ who have no further discovery of Jesus Christ, than the light of nature, works of providence, the book of the creatures, fruitful seasons afford unto them? or whether these do make such a discovery of Christ to all men, as that by it they are and stand bound to believe in Christ? Mr. Goodwin affirms in both, I deny in both. I therefore address myself to examine his proofs. It seems he was provoked to this treatise by a discourse written to him by a Gentleman of worth and learning, so that several pages are spent in compliments and anti-complements, in which for me to trace him would be both irksome and useless. That which first occurreth worthy to be taken notice of in reference to the question, we find in the seventh and eighth pages of his treatise, where in the close I find these words, Pag. 8. [When God commandeth men to repent, certainly he doth in the same command them to believe, in as much as that repentance which he commands is Evangelical.] Which words seem to carry in them the force of an Argument. But herein, as all along, I am put to a double task, both to form his Arguments and answer them: but I am not unwilling to do it, the argument therefore if syllogistically propounded, must run thus, If God command all men to repent, he commands all to believe in Christ. But he commandeth all men to repent, Acts 17.30. Argum. Ergo, He commands all men to believe. The proposition is grounded upon this, that no Evangelical repentance can be without faith in Christ, as he contends. pag. 7. The assumption is proved by Act. 17.30. And thus is he safely delivered of the firstborn of his strength. Before I answer distinctly to this uncouth and impertinent Argument, I must premise a few things, that I may be rightly understood concerning Pagan's repentance. There is in every rational creature originally imprinted the love of his maker, and thereupon the light of nature obligeth to love God, which love will show itself in obedience to his commands, and in case of a fall into sin, this love calls for sorrow for that delinquency, and a displicancy with ourselves that we should offend our Creator, and incur his wrath; and this I deny not to be a part of the eternal law of God and nature, lying on all men, both living on earth, and lying in torments, yea, upon the devils in their desperate condition, seeing that it is a duty required of every offending creature as such, and if any shall call this repentance, I will grant that there is an obligation lies upon all Pagans by the light of nature to repent; but this is not Evangelical in order to life and salvation, which the Gospel so frequently calleth for, and in that cited text, Act. 17. given by M. Goodwin, of which saving repentance and Evangelical, Mr. Goodwin directly and all along speaketh: and this is that repentance which I treat of, otherwise I should not be pertinent to Mr. goodwin's assertions: and I desire to be understood as speaking of this Evangelical repentance in order to life and salvation. And in this sense I deny that Pagans are obliged to repent by the light of nature, and Mr. goodwin's quoted text proves it not, for that text includeth not Pagans, but those to whom the Gospel cometh, as I afterwards show, neither doth it speak of the light of nature, only an Evangelical command: and if Mr. Goodwin would but learn to conclude with the question, and make his conclusion thus, as it should, [therefore all Pagans are bound to believe by the light of nature,] or make his minor to run thus, [But God commandeth all men to repent by the light of nature] his Argument would not be a birth but a miscarriage: and though orthodox and good, yet impertinent and useless in his business. For to answer more distinctly, I say, Answ. First, What is all this if granted to him? is yet Mr. Goodwin to seek in the rudiments of dispute, one of which is to conclude with the question? which is not, whether all men be commanded to believe. But whether those that never heard of the letter of the gospel be bound to believe? The very conclusion of his Argument expressing a command to repent and believe, supposeth the enjoyment of the letter of the gospel except he will say that the commands of the Gospel, are not the letter of he Gospel. Secondly, to the assumption I answer, it is deniable in that sense, which he must receive, if it do him any good. That is, that God commands all & every man without exception, yea, those that have only the light of nature and not the letter of the Gospel dispensed at all, further than by the creatures; but this is false, and that text, Act. 17.30. speaketh not any thing to this purpose. And therefore Mr. Goodwin might with credit enough have suffered his Antagonist in that Adage, Quid hoc ad Iphicli loves? with out that scurrilous retortion of Balaams' ass in exchange; but consider how hard a thing it is for one of Mr. goodwin's spirit not to be at once both tart and impertinent: but in this it gives us a taste of what we are to expect in the remains of his works. 3. To his Proposition, I have nothing upon mine own interest, but their principles beget a scruple not easily satisfied, and we may doubt the conclusive validity of it, it becometh not those of his way to explode a repentance which is without faith in Jesus Christ; and this I prove many ways. 1 There is nothing more frequent with men of his way then this, to ascribe to man certain preparatives to faith and regeneration, which will be found to come little short of repentance; or however, can no more be granted as truth, than repentance itself. Corvinus saith thus, those that are pressed under the burden of sin, and are weary, and thirst after Christ, and the saving grace by him, are disposed to those benefits that the Lord conferreth on us by the Gospel. And he being urged by his Antagonist that the desires of salvation, the groans of a breathing conscience under the weight of sin, are parts of regeneration, he thus replieth, a Hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt effecta spiritus, sed non regenerantis, at ad regenerantionem praeparantis. Ibidem. That is the question: they are the effects of the spirit, but not of the spirit regenerating, but preparing to regeneration. Now taking this for granted, as that which the joint suffrage of the Remonstrants declareth, thus, b Statuimus è contra, audire verhum, doleri pro peccato commisso, gratiam salutarem pettere, sunt necessaria ad fidem et regenerationem obtinendam. act. Syn. pag. 1 We also determine, that to hear the word, grieve and sorrow for sin, to desire saving grace, are necessary to the obtaining of faith and regeneration. If these may be without faith and before it, why then may not repentance, especially looking upon that definition which Arminius gives of repentance? thus; It is a grief for sins acknowledged, and sorrow for the debt of death and servitude contracted by them, with a desire of being freed. Which definition of repentance hath no more in it then those concessions give us roundly to be found in men before, and therefore without faith. 2 It is ordinary with men of Mr. goodwin's way to affirm; that men may please God by their works and improvements, before either Christ be propounded, or they come to believe in Christ, as in the example of Cornelius, c Poenitentia est dolor pro peccatis agnitis, pro debito mortis & servitutis inde contracto, cum desiderio liberationis. Armin. d●sp. priv. Thes. 43 Act. 10. and many other. And Mr. Goodwin himself Pag. 15. affirms that a heathen man (before he have Christ revealed, and so necessarily before he believe in Christ) may please God by his regular improvements of natural abilities. But can Mr. Goodwin prove that God is pleased with any man before repentance? If he did abominate the sacrifices of his people because their hands were full of the blood of their sins, with whom shall he be pleased for any improvements whatsoever without repentance? So that if they may please without faith, and yet not without repentance; then repentance doth not include in it faith in Jesus Christ. 3 It is very usual with them to deny, that faith in Jesus Christ was ever commanded to the fathers under the old Testament. Armin. resp. ad Art. 31 And this is no inconsiderable pillar of their doctrine, only faith in God was required, by which they were carried on in all acts of religion and obedience towards God. Art. 11. And not the Remonstrants only, but Mr. Goodwin himself doth not only assert, but prove too, that the Jews of old believed on God only, not explicitly on Jesus Christ, interpretatively only; thus ●e, pag. 37, 38. and he proves it also from John 14.1. ye believe in God, believe also in me; whence he makes it inconsistent with the text, to think that they in times past did believe in Christ, except virtually, that is as he must understand it, as he is one with that God in whom they believed; but explicitly as a mediator they did not believe in him. Now if we consider the Jew's not believing on Christ as mediator, and yet repenting by express command, yea, and the Remonstrants are angry if we say that Ahab did not truly repent, thus, d Nullâ ratione probari possit, Achab●m Hypocriticè resipuisse, sed ex animo, quia Deus magno munere remuneravit cum. Act. Synod. art. 3. p. 1●5 No reason can be given to prove that Ahab did repent in hypocrisy, but rather from his heart because God rewarded him; until Mr. Goodwin can give us some competent intelligence of Ahabs believing in Christ, their own principles give us occasion enough to scruple the consequence of his proposition, (viz) if God command all men to repent, he commandeth them to believe in Christ. Thus have I taken a survey of this first piece of his reason, and I am sorry that a man of such professes and credit in the world, should assault us with such an argument at the first dash, whose proposition cannot stand with his own principles, whose assumption is inconsistent with truth, whose conclusion is nothing to the question, and therefore I leave M. Goodwin to satisfy himself, whether repentance be a work of the law, or of the Gospel, or of a third covenant. I am not at all interested into these intergatories, pag. 7. it is sufficient for me that it is not a work of the law of nature, & to prove it, I accept Mr, goodwin's own grant, which is this, It cannot be the work of the law, for the law knoweth no repentance, the tenor of the law is more district and inexorable, Gal. 3.10. Cursed is every one that continueth not. Very Orthodox and right; but how this serves his turn, will appear when he gives satisfaction to us in this demand. If the positive law of God do not know or admit of such a thing as repentance, e Omnium hominum cordibus insculpsit Deus aliquam sui cognitionem, & aliquam legem ad obediendam perswasiones, poenarum metum et praemiorum spem. art. Synod. art. 20, p. 327 how can the law of nature bind us to repentance, there being no substantial difference betwixt the law of nature and the laws of God, save only in the manner of discovery. The positive law is a law outwardly given and commanded, the law of nature is the same law inwardly written and imprinted in the heart. Now if the one be enexorable and admits not repentance, why should the other discover and command it? Suppose we admit the placita of the Remonstrants in their latitude, thus, God hath inscribed in the hearts of men some knowledge of himself and a certain law, and persuasions to obedience, and hope of reward, and fear of punishments, All which they produce as the product of the light and law of nature, yet all these arise not so high as to command repentance; for the positive law of God to Adam in integrity propounded all these, and all these might agree with Adam then in his best condition; but then there was no obligation lay upon him to repent, nor after, till he received the promise as Mr. Goodwin himself in so many words professeth in his Postscript: which here (before we pass from this argument) falleth under examination, and I find something in it that will make this case more clear. It seems that the Gentleman who wrote to Mr. Goodwin had affirmed, that Adam during the interval, betwixt his fall and the promise, was under an obligation to repent; but who ever it was, I hope he will not take it ill, if I leave it for him to prove. I am so fare confederate with Mr. Goodwin, as to think it a mistake. And here comes in Mr. goodwin's postscript, wherein he earnestly contendeth by stress of Argument, that during that time he was under no obligation either of the natural law or positive: I might well pass all this by as not appertaining any thing at all to myself, yet I shall improve what he here affirmeth to my own advantage in clearing the truth; That he was not bound by the law of nature, he proves thus: If by the law of nature, than was it required in order to his salvation, than there was a principle vested by God in the nature of man to recover and save himself, and this principle to be carried over unmaymed from the estate of integrity to the estate of sin, into which he plunged himself, and then also to remain in the same vigour in his posterity, & so every person of mankind to be in a capacity of salvation; & if so, then Christ must have died for all without exception. His intentions in these reasonings I cannot well divine, but what ever it be, I retort upon him thus; if they be to overthrow the position of his adversary, as by so many monstruous absurdities, he must know they are all his own; if otherwise he intent hereby to gain upon his adversary in these deductions, and draw him by degrees into his own tent by the ducture of these his own positions, than I thus argue, Either all these are the genuine and legitimate inferences from his positions, or not: if not, than he beateth the air, and must cast about for another postscript; if they be, than I demand an account why Mr. Goodwin owns the inferences, and yet disclaims the Position from whence they genuinely flow; when any one may easily see it to be more congruous to the whole purport of his treatise to affirm it, then to deny it. Seeing it is his task to prove that every man by the law of nature only is bound to believe & repent, which is utterly out irrecoverably lost, if Adam in that interval was not bound to believe or repent, in which he had the light of nature as much as ever after. I might here propound an Argument of some considerable strength against his main position, thus, If Adam was not tied by the law of nature to repent, than his posterity is not. But he was not, Ergo, his posterity is not: But I shall pursue this more pertinently when I answer his argument, whereby he proves that the law of nature bindeth every man to repent and believe. Thus having propounded his first Argument, in which he hath done nothing in relation to the controversy in hand, because he hath not in it proved, that God ever gave a command, or laid an obligation upon any such man or men to repent, to whom the letter of the Gospel never came, either in the commands or the promises of it. He yet can (before he begin handsomely to combat) triumph as he doth, Pag. 8, 9 pag. 8. 9 where he concludeth thus: From the premises it further appeareth, that the Gentiles to whom the letter, the written letter of the Gospel never came, and amongst whom the name of Jesus Christ (haply) was never named, yet in sufficient propriety of speech, and largeness enough of truth, may be said to have the Gospel preached to them, though not in that critical formality of the signification of the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and (praedicare) a dialect which the Holy Ghost commonly neglecteth. I wonder Mr. Goodwin doth not blush that the world should see so much weakness, falsehood and boldness come from him in one line. 1. What cause hath he to say, that this he hath now uttered, plainly appears from the premises? was there ever mention made of the Gentiles who never heard of the letter of the Gospel, or of the name of Christ, or of the preaching of the Gospel to such? Let him, if he think good, form those premises and this conclusion into an Argument, and I believe it will be of small strength. 2. What is it that doth by the premises appear? I fea● it is some such thing as that not only, not by the premises, but not by all that Mr. Goodwin can say, will yet appear. It is this, that they that never had the letter, the written letter of the Gospel, or the name of Christ named, may yet properly be said to have had the Gospel preached. But, 1. How cautelous is he? (the letter, the written letter) surely he doth intent to play with this term (letter of the Gospel) as if we held that none are tied to believe but they to whom the written letter comes, or as if it were his task to prove that; more are tied to believe than they to whom the written letter is come. I say again, it matters not how the discovery be made, by reading, hearing a voice from heaven, an Angel from heaven, or any, which way God shall choose, so that it be but beyond what nature discovereth, it confirmeth us, and overthroweth him. 2. How miserably doth he prevaricate and change the face of the question? that which he is to prove, is, that they are bound to believe, to whom the letter of the Gospel never cometh: but he now deceitfully shaffles in an Heterogenius expression, if he himself divine right, viz. [Or the Name of Christ ever named:] Betwixt which and the former there is a wide difference; so much, as that the one may be without the other, as he saith, pag. 9 The Gospel was preached to the ancient Jews, yet the name of Christ was not named amongst them. Hereby he hath this advantage, that we should think it his task to prove, that they that have not the name of Christ named, are bound to believe; when his assertion looks quite with another face: this is nothing ingenuous. 3. Whereas he saith, (they may be said in propriety of speech and largeness of truth enough, to have had the Gospel preached I demand by what? and if Mr. Goodwin should do to me as he did to Mr. Simpson in their conference, affirm a sufficient means of believing; but think it besides the question to state it what those means were, he might make me seek the preacher: but he is a little more ingenuous, and tells us, Pag. 10.11. that the heavens, the day, and the night, and the providence of God, rain, and fruitful seasons. These are M●. goodwin's preachers, and that these are properly said to preach the Gospel he affirmeth; wherein he excuseth a heap of falsities under the shelter of one intimated and employed truth. For anatomize his assertion into these axioms; 1. The heavens preach. 2. They preach in propriety of speech. 3. They preach the Gospel. 4. They preach the Gospel in propriety of speech. One alone is true, and the rest very false. The first I will easily grant, that the heavens are said to preach. For as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth (enerravit,) and is properly attributed to animate, and rational creatures, as Psal. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will declare the decree of God; Psal. 2. yet I find that it is also extended to the heavens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens declare the glory of God So I grant that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to Cry, from whence cometh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb, which signifieth to preach, may also be extended to inanimate creatures, (though examples of it be very rare:) yet will Mr. Goodwin say, that it is in propriety of speech? This would cross both reason and interpreters: it is rather by the figure, called Prosopopeia, as he well enough knows, wherein God in Scripture often produceth inanimate creatures as personating animate and rational; as when God is said to hear the heavens, Hos. 2 Adhibet prosopopeia, fictionem personae, et ita loquitur quasi coeli etter●a fuerant anima●a. Ribera in locum. which intimates that the heavens call to God. Yet we have this Comment upon the words, the Lord useth a Prosopopeia, (viz.) a fiction of the person whereby he speaketh, as if the heavens and the earth were animate creatures. And Cornel. de Lapid, Although he be of Mr. goodwin's side, yet he doth not help him in this, for though he say they preach the Gospel, yet he would have it to be no otherwise then allegorically and symbolically. And if Junius be of any credit with him, he will read the 4th verse of the nineteenth Psalm which we ordinarily read, Cornel. à Lapid. in Rom. 10.18 there is no voice nor language where their voice is not heard: he reads it thus; b Non est vox nec est sermo, sine his tamen intelligitur vox corum, jun. in Psal. 19.4 they have no speech, no words, yet without these their voice is heard and understood. And let Mr. Goodwin examine his reading by the original text, and he gives us a further account of this his reading in his annotations, thus; c Prosopopeia emollit superiorem, et nobis docet ejus intelligentiam; non loquuntur quidem ut homines, sed velut loquentes à nobis intelliguntur, ibid. he allayeth the forenamed Prosopopeia, and teacheth us to understand it, they speak not as men, yet they are to be understood by us as if they could speak. Thus the propriety of Mr. goodwin's language vanisheth into smoke; and it is well he couples those two so handsomely together, (viz.) propriety of speech, and largeness of truth, for indeed they are both of one size, there is no more largeness of truth in this, That the heavens preach the Gospel; then propriety of speech in this, That the heavens preach. 4. Whereas he saith, the Holy Ghost neglecteth such a critical formality of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and praedicare. I say again, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being used at large, may formatively be applied to inanimate creatures; but when it is strictly taken, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to preach the Gospel, until Mr. Goodwin produce one example wherein the Holy Ghost doth not confine it to those animate and rational instruments whom he chooseth for this purpose, and that beyond what the heavens declare, I shall judge him guilty of gross forgery against the Holy spirit of God. But because this disrelishing pill will not down without a due preparative, he gives us something more in the next words to facilitate our belief of the former, in this manner. The Gospel is said to have been preached to the ancient Jews, Heb. 4.26. Heb. 4, 2, 6 yet Christ was not by name preached unto them, nor known amongst them. And as the rock out of which Moses, or God by Moses gave them water to drink, is said to have been Christ, (viz.) in type and representation, and spiritually. In like manner, yea with much more pregnancy of signification and revelation, the patience and goodness of God vouchsafed to the heathen, may he termed Christ.] In all which he seems to me to be deserting his first argument, yea, & his first subject too, which was to prove, that all men are bound to beliave in Christ; and now he is inclining to prove a sufficiency of means afforded to all to believe: and this he seemed to assert in his expresses immediately foregoing, wherein he told us, that every heathen man, though he had not the letter of the Gospel, yet he might in propriety of language be said to have the Gospel preached to him. Now these expressions are to make good this propriety of speech. But then, 2. His ingenuity is blemished, in that he doth so notoriously abuse his readers in this so palpable a delusion, in that he altars the state of the question to a quite different notion: at the first he propounded it thus, that those that never had the letter of the Gospel were bound to believe. Afterwards he adjoined an expression of a different nature, and then it was thus; those that never had the letter of the Gospel, nor yet had the name of Christ named. And now he hath utterly left out his original expression, and we have it only thus; they who never had the name of Christ among them named. This is not tolerable in any method of true argumentation, every line to bestow upon the question, or assertion that is to be proved, a new face, especially seeing there is such wide difference betwixt the having of the (letter of the Gospel) and having the (naming of the name of Christ) as he himself grants, the one may be without the other: Had he dealt ingenuously and fairly, he should have expressed it thus; the Jews, who neither had the letter of the Gospel preached, nor yet the name of Christ so much as named amongst them, yet they had the Gospel preached to them. For otherwise, if both these expressions be not taken in, how can they be pertinent to this purpose? viz. to illustrate and clear, that the heathen who neither have the letter of the Gospel, nor yet Christ named, may yet properly be said to have the Gospel preached? But the one of these, and that which was most pertinent to the question in hand, he fraudulently leaves out, because he knew his conscience otherwise would charge him with much falsehood, and that from his own text, where it is said, the gospel was preached to us, as it was to them; that is, to both, in the letter and oral administration thereof. Heb. 4.2 3. His Divinity is blemished more. 1. In affirming that the Jews had not the name of Christ named amongst them. And if Mr. Goodwin expect to carry it with such pregnancy of reason, that because the Jews had not the name of Christ named, and yet were said to have the Gospel preached to them, therefore these heathen that have neither Christ named, nor yet the letter of the gospel, may be said to have the gospel preached, why may not I make claim to this consequence, that seeing they were said to have the gospel preached to them, and also to have the letter of it, and Christ by name known amongst them, therefore it is more probable that those, that either have the name of Christ, or the letter of the gospel, are only said properly to have the gospel preached? therefore I say, in opposition to Mr. Goodwin, that the ancient Jews in having the gospel preached, they had Christ by name preached unto them. And the more am I provoked to a word or two in this particular, because it will be useful to us in the point of faith in Jesus, under the old Testament. Now I say, they had the name of Christ in the due latitude and acceptation of the word (Name.) Mr. Goodwin, I hope, seethe a wide difference betwixt preaching the name (Christ) and preaching Christ (by name:) as it is in one thing to preach or speak the name (God) and another thing to preach God by name, for he hath many names. 2. I premise this also, the question betwixt us will not be whether they were well acquainted with the discoveries of Christ by his names; probably they might not, and yet it be true that he was preached by name. As it was true that God was preached to the Jews by name when he bad Moses say, (I am hath sent thee,) although they did not so well know him by that name: which being premised, I thus proceed. As that is a man's name whereby he is known and distinguished: (nomen quasi noscimen, or notamen) so is God's name, not only the words (God) (Lord,) but the terms, (Almighty) (Jehovah) (I am) are God's names. So of Christ, we must not confine the name of Christ to the words (Christ) or (Jesus,) but Counsellor, Everlasting Father, Prince of Peace, Wonderful, Isai. 9.6, 7 Zech. 6.12 Isai. 11.1 Branch. And all these, the Scripture expressly saith are the names of Christ, as we may see in Isai. 9.6, 7. Zech. 6.12. His name is Wonderful, Counsellor, etc. Which last name, Branch, the prophet Isaiah expresseth by the rod coming forth out of the root of Ishai. Isai. 11.1. Now in that his name is the Branch, we may conclude by the rule of proportion, that whatever expresseth his original is his name. So in that Counsellor is his name, we may conclude any thing that expresseth any of his perfections is his name; in that Christ, and Jesus, are his names, we may conclude that such expression as denote any of his offices of mediation, are his names also; so that by this we may clearly prove that the ancient Jews had his name preached upon all occasions, as Gen. 3.17. Gen. 3.17 The seed of the woman, etc. Why may not this pass for the name of Christ as well as the branch out of the root of Ishai? seeing it is retained in God's promise to Abraham and Sarah, in thy seed shall all nations be blessed. Gal. 3.16 Deut. 18.15 And the Apostle retaineth this name, and applieth it to Christ, Gal. 3.16. to thy seed, which is Christ. So Deut. 18.15. prophetically Christ is there called by the name of the prophet, and that prophet. Rev. 5.5 Gen. 49.8, 9 And why is not this Christ's name as well as Counsellor? we read in Rev. 5.5. Christ is called the Lion of the tribe of Judah; And was not this name discovered unto the ancient Jews? Gen. 49.8, 9 prophetically? Gen. 49.10 Christ to come out of Judah, is set out to them thus, Judah is a Lion's whelp. And in Gen. 49.10. We find that the Sceptre shall not departed from Judah, until Shiloh come. Let Mr. Goodwin tell me whose name is that? do not interpreters say, it is Christ's? Whether we deduce the word from Shalah, paciferum esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be peaceble, or (peace maker,) it is his name as well as that of Isai, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince of peace; or as others would have it from the word Shil, which signifies a son; and the suffix, vau: and so to signify his son, it may pass for the name of Christ, and is so, Heb. 1.4, 5. Heb. 1.4, 5 He hath obtained a more excellent name, and this name is but this, thou art my Son only. Yet further, Rev. 22.16. Christ is there called the bright morning star, Rev. 22, 16 Numb. 24.27 and was not this preached to the Jews by Balaam prophetically? Num. 24 27. And if these serve not, I further say, that not only Christ by name, but the very name Christ was preached to them of old by David. Psal. 2. 2. They assemble themselves against the Lord, vegnal meshicho, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read properly, against his Christ. Now Mr. Goodwin affirms and proves too, pag 44. that this Psalm is spoken of Christ, and he must confess that here his name is preached. For Mashach in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whence comes Messiah, signifies to anoint, as well as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek, whence comes Christ, and these two words are both the same. John 1.41. This is Messiah, which is by interpretation Christ, John 1.41 Matth. 1.23 Isai. 7.14 and the time when the holy Psalmist preached this name was but four hundred years after Moses: again, is not Christ called Emmanuel? Matth. 1. And is he not so called by name? Isai. 7.14. And this above a thousand years before Christ was born? all this Mr. Goodwin had either not the divinity to know, or not the candour and ingenuity to acknowledge, although it be so clear from the words of the gospel, that those ancient words did directly and clearly lead to Christ. As Peter applies the name of the Prophet to him, out of Deut. 18.15. in Acts 3.22, and Philip to Nathanael thus spoke, We have found him of whom Moses and the Prophets do write. John 1.45. Even Jesus of Nazareth. And Christ himself, had ye believed Moses, ye would have believed me, for he wrote of me. But had Mr. Goodwin carried it at this turn, so as to prove that the ancient Jews had neither the letter of the gospel, nor the name of Christ preached, and yet could produce such a peremptory evidence upon record against us, from Heb. 2.4. that the gospel was preached to them, what a plausible way had he found out to make good that in the propriety of language, those heathen might have the Gospel preached some way or other, although they neither had Christ by name, nor yet the letter of the gospel preached to them? But he miserably faileth in all; yet let the evidence of the parallel prove how it will, he at a venture, concludeth, that; As the rock is said in type and representation to have been Christ, in like manner, yea, and with much more pregnancy, and nearness of signification is the goodness, and patience, and bounty of God vouchsafed to the heathen to be termed Christ. But why should Mr. Goodwin or any man usurp that licentious way of glozing upon the oracles of God, that when the Scripture expressly saith, the rock was Christ; but no where saith that the bounty and patience of God is Christ, yet we shall say that the patience of God is to be called Christ in more pregnant nearness of signification than the Rock. Do we not in these methods of ours irreverently chastise the holy spirit of God, in that he doth not call that Christ, which indeed is so in a greater nearness of signification, then that which yet he expressly calleth Christ? 2. When he saith, (in like manner) can any rational man divine what he meaneth, that the patience and bounty of God is in like manner to be called Christ? it must be as the rock was Christ, i e. in type and representation. That is, the rock was a type and representation of Christ, but is the patience of God so? I hope Mr. Goodwin shall never see that time wherein these types of Christ, (viz.) the Patience and bounty of God shall be abolished. How that can be called Christ in type and representation, which is for the Church's sake to continue to the end of the world, that all should come to repentance, I leave to him by his new lights to discover to the world. Post legem, temporaria & extraordinaria Sacramenta fuerunt transitus per mare rubrum umbraculum nubis, manna descendens è coelo aqua è rupe profluens, quorum priora duo baptismo, posterio a duo coenae dominicae, respondent, teste Apostolo. 1 Cor. 10.1, 2, 3, 4 Tylen. Syntag. 864 1. Cor. 10, 1. etc. 3. Suppose we should grant that the patience of God did signally discover to us that atonement which is wrought out by Christ; yet will it not follow that it may be termed Christ, with a more pregnant significancy than the rock, because the rock, with several other things of the like nature, were sacramental to the Jews, and so they not only were signs, as bare types, but seals to the covenant of grace in Christ, as Tylenus telleth us, The temporary and extraordinary sacraments after the giving of the law, were passage through the red sea, being under the cloud, Mannah coming from heaven, and the water issuing out of a rock, the two former answering to Baptism, the two latter to the Lords Supper. And what more clear from the Apostle than this? who reduceth the red sea, and the cloud, and baptism, and Supper of the Lord unto the same in substance; and the red sea and the rock, to answer to our baptism and the Supper of the Lord, in that he saith, our Fathers were baptised in the sea. So that what baptism and the Lords Supper are to us, the red sea and the water at the rock was to them, (viz.) Sacraments, and so not only to sign, but to seal the things promised in his covenant. Now is it according to the method of Mr. goodwin's divinity, that the Patience of God, which hath neither natural, nor any instituted relation or tendency to signify Christ, should be called Christ in more nearness of signification than those things that were instituted Sacraments to the Jews; and that in direct reference to Christ? 4. That which he saith here, viz. The patience afforded to the heathen may in a greater nearness of signification be termed Christ then the rock, is no more but what he elsewhere uttereth, and to this effect; that the heathen have more pregnant means for the believing in Christ, than the Jews, and it is clear from his constant reasoning; for he holds that [all that the Jews had afforded them led them but hither, to believe in God, and not in Jesus Christ, except implicitly and interpretatively, as he doth pag. 37.38. But the heathen have such means, (viz.) the patience of God, the light of nature, works of the creation.] They have now sufficient means of believing in Christ, and to draw out thence the very sum and substance of the gospel, as he doth 10, 11, 12, pages of his treatise assert. But will this pass for currant in his divinity, that God hath nurtured up the heathen, who are without God and aliens, without Christ, and hope, Heb. 2.12. with as pregnant discoveries of his son, & the substance of the gospel, as as he did the Jewish church who were a peculiar people to himself? Let henceforth all their privileges of the circumcision, mentioned Romans 9.1, 2, 3. vanish into smoke. But to pardon Mr. Goodwin this slip, and to look upon his words as not making any comparison at all with the Jews, but only simply and absolutely thus, that the patience of God, may be termed Christ. I expect that he proves how the patience of God without the concurrence of the word to inform us of all things concerning it, can discover Christ so far as that it may be called Christ. He attempts to prove it by Rom. 2.4. Because it is there said, the patience of God leads us to repentance; but because this Text is produced afterward as a master proof of the marrow of his discourse soon after produced. I say only thus much now; the patience of God there spoken of, implieth a concurrent word, and so all ways whereby it may be known to be patience; and without which, it cannot discover Christ; which word it is praesupposed by the terms of the question in hand, the heathen have not: But let all go, Yet Lastly, his reason is much blemished in arguing thus, the Jews were said to have the gospel preached, therefore the heathen may; seeing that the Jews had the letter of the gospel, and Christ preached by name, but the Gentiles had not. Therefore let that propriety be granted to the Jews but denied to the Gentiles, and the heathen whilst they remain so, and he will do his judgement and reason a great deal of right. Thus having toiled himself in proving that it may be said in propriety of language, the heathen have the gospel preached, although they have not the letter of the gospel preached, he now is sitting down to reap the fruit of those labours, and now shows how the heathen come to draw out such Evangelical conclusions concerning Christ, and salvation by him, without the letter of the gospel; and indeed, having before broken the bone, here giveth us the marrow of his whole discourse, thus; God being by the light of nature known, or at least knowable to be infinitely just, and bend in hatred against sin, when notwithstanding he shall express himself in goodness, and patience, and long suffering towards those that know themselves to be sinners: Hereby he declares sufficiently that his justice and severity against sin, have been (and this must be in reason supposed to have been in a way proportionably to so glorious an effect) satisfied, and that he hath so far accepted an atonement for them, that in case they repent of their sins, and persevere in it unto the end, they shall escape punishment, and so be saved; and what is this but (being interpreted) to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the effect of the gospel written in their hearts. A very merciful ordinary for a heathen man! he cries legit, when God knoweth he cannot spell one syllable. Here is a method cut out by a thread, wherein Mr. Goodwin is in the right in two things. This is by interpretation the sum of the gospel; and by this discourse, and regular progress, (if they could make it) they may come to draw out the substance of the gospel, but if it be his meaning that a heathen man by the light of nature only, can make this regular discourse, and discover all these particulars. I fear it will need probation more than interpretation, and that the world may take a little better notice of it, they shall have a second view of it thus: Men may know by the light of nature only, that God is just, and that it is just for him to punish sin severely, than they may read themselves in the heavens to be sinners, and God's suspension of wrath to be patience and forbearance, and so read in the heavens that his justice is satisfied; and that in such and such a way, and yet by such a satisfaction that admits something to be done on our part ere we can enjoy salvation, and then (ex multis possibilibus) out of the endless numbers of possibles which God might out of his liberty have chosen to be man's duty. The light of nature can presently fasten upon this duty of repentance, and cull it out from all the rest, and that in the heavens is so legibly engraven the doctrine of perseverance, that it must be also upon perseverance to the end. A very fair progress, if it had but half so much truth as colour; but I shall presently show that no man can discover any one of those by the light of nature only: this being the foundation of the whole, I shall with the greater intention bend myself to the work, and take them all into examination in order as they lie. First he saith, God is knowable by the light of nature to be infinitely just, and infinitely bend against sin. But we find no such thing from any evidence of Scripture: that something of God is to be known by the light of nature, the Apostle alloweth; but what that is, or how fare this is known by the creation, Rom. 1.20 I desire Mr. Goodwin to suspend his vote till we have heard the Apostle speak: he telleth us Rom. 1.20. that the invisible things of God are seen by the creation, viz. his eternal power and Godhead, he goes no further; not that I think that no more of God is seen then the Apostle mentions; for his wisdom and goodness, I conceive, is also pregnantly seen; yet he mentioneth enough to preserve men from idolatry, and therefore contents himself with so much as is sufficient to his intended purpose; yet we must observe also what kind of attributes be mentioneth, namely, such as will naturally, and without any other medium be concluded from the creation, by resolving all causes and effects into their originals, as from creation we may presently resolve all into power, that can bring a world out of nothing; into wisdom to make all in such a stupendious order; and goodness in giving to every creature some rays of that goodness which is in himself. We come now in the state of corruption to gain the knowledge what God is, by the use of mediums, and they must be pertinent ones also, as those things declare his power in which his power is shown. But as for justice, where is that shown in the creation? Justice, and mercy, and long suffering are such relative attributes that they are not manifested or exercised in or upon man, except he be in a further capacity then as merely created. We see God but in vestigiis, in his footsteps in the creatures; now we cannot make so much as a conjecture of him where he hath not already set his foot: we may see his power in the creation, because in the creation he hath trodden in the path of his power: But how shall we by the creation or light of nature see his justice, when creation itself cannot appear, to be an act of justice? If God's justice, and mercy; and long-suffering were knowable by the light of nature, why did not God refer him to that when Moses desired God to show him his glory? or, why needed Moses to ask that boon? We find that his mercy, Exod. 33.19.34.6, 7 long-suffering, as punishing iniquity, as pardoning sin, was not knowable by Moses (a man well versed in the creation, as a Historian,) until it was discovered and revealed by a higher dictator than nature. Justitia Dei est virtus Dei quâ omnia rectè juxta eo quod ipso convenire dictat sayientia ejus administrat. Arm. disp. Priu. Thes. 21. Equitas est secundum quam à Deo omnia fiunt juxta non ā et praescriptum sap entiae ejus. Episcop. Part. 2. Disp. 9 2. Suppose that a heathen man could know by the light of nature that God is just, (tanquam in actu primo) yet how can he know that his justice consists in being infinitely bend in hatred and severity against sin? Let Mr. Goodwin (who hath greater advantages than the light of nature) show us what natural or necessary rule of justice there is that ties God to be infinitely bend in severity against sin. It is so generally received, that I may affirm it; his wisdom is the rule of his justice: Arminius himself being judge, will over rule this case, and he saith, The justice of God, is the virtue of God, by which he administers all things rightly, according as his wisdom thinks convenient. And Episcopius (his second) will adjudge the same way, that which Arminius called general justice, he calleth equity, and thus saith, The equity of God is that whereby all things are done according to the rule, counsel, prescript of his own wisdom. So that what in his wisdom he prescribeth to himself to do, and in his word declareth, that he will do it according. Hic videmus justitiam Dei retribuentem ex oratiosa promissione Dei, & ex justa comminatione primum locum habere. His justice binds him to do that, and that is just, and no other thing. So that the justice of God which we call retribuent, which directly falleth in with the case in hand; retribuent I say, either of mercy upon obedience, or punishment upon disobedience, taketh place upon his declarations of those ways and methods which his wisdom hath presented concerning the sons of men, that is, either his gracious promises or severe comminations. And this Arminius himself will award for us, for he saith expressly thus; Here we see the retribuent justice of God, first to take place from the gracious promises and just comminations of himself. Rom. 1.17 And this is no more than what we are forced to by the very dint of Scripture, the apostle telleth us, Ro. 1.17. That the righteousness of God was revealed in the gospel, and the wrath of God is revealed from heaven, that is, as the Apostle there taketh it, a reward of mercy for faith, and a punishment of severity for sin and sinners, yet both these are justice. God having prescribed this way to himself, and declared it to us in the gospel, that he will so reward the faith of believers, Rom. 3.26 and severely punish the obstinacy of impenitents. So that to justify believers is an act of divine justice. Rom. 3.26. that he might be just, and the justifier of them that believe. So also to punish sin is divine justice, hence it is called the just recompense of reward. Heb, 2.2. Heb. 2.2 The justice of God looks not all one way upon sinners; his justice binds him as well to punish as to pardon sinners according to his own prescribed rule; that is, to pardon penitent sinners as well as to punish obstinate sinners, Hence John saith, Epist. 1.1.9. If we confess, he is just to forgive; These premises I would improve thus far. 1. To discover Mr. goodwin's improvident expressions in making God's justice, and his being bend upon severity against sin to be terms equipollent, when his being bend against severity, is equally his justice, if his wisdom prescribe, and to so many as he is pleased to do it. 2. To prove, that, seeing the justice of God takes place from the prescriptions of his wisdom, and declarations of the same, I say, that till such prescriptions and declarations be known, we cannot divine what is just or unjust for him to do: Therefore until Mr Goodwin can prove that the heathen which never had the letter of the gospel do yet know those prescriptions and declarations of the Almighty, whereby he prescribes himself to be bend in severity against sin, I shall conclude, they cannot by the mere light of nature come to know God to be either just, or bend in severity against sin. And that they are not so intimately acquainted with God's secrets by the light of nature, I am enduced to conclude, because the Apostle telleth us, that his righteousness is revealed in the gospel, his wrath against sinners is revealed from heaven; but I am taught to think that the spirit of God was never found so to daily with his own Oracles, as to say, that that which is discovered by the light of nature, is either revealed in the gospel, or from heaven. Rom. 2.15. 2. The second parcel of this his rational discourse, is this, they know themselves to be sinners: I shall not make much stir about this, because in general sense it may be granted, and that from Rom. 2.15, their consciences excusing or accusing one another: now accusing consciences, imply a guilt and acknowledgement of some delinquency against the law of God. But yet the business will be something more difficult as to this pretended discourse of a heathen man; for it is not enough for him to know, that he is a sinner against the law of nature, but against some positive law of God, which was attended with such a severe penalty, as dying the death. He must know that this law was so broken by him as that he becomes guilty of eternal death, and lieth now concluded under an irrecoverable curse without a Saviour, and a forfeiture of all that he can call good, which can never by himself be regained; otherwise how shall God's providences appear to him under the notion of patience, Rom. 1, 2, 3, 4, 5 and so the Heathen man must be distinctly acquainted with the history of Adam's integrity, fall, and ruin, God's law, man's sin, and man's curse, and is this to be done merely by the light of nature? Certainly then the Apostle took too much pains to convince them, that both Jews and Gentiles were under sin. In the first part of his Epistle to the Romans, how he beateth the air to read such superfluous Lectures to them, as he doth in the 5th Chapter, that by one man sin entered, and by sin death, in whom we all have sinned: when all this and much more is known by the mere light of nature and common providences. Again certainly, than the words of the Apostle want weight, when he saith, Rom. 3.19 What the law saith, (that is the positive) it saith to them that are under the law, that all mouths may be stopped, and the whole world become guilty before God, Rom. 3.19. if that all men's mouths may be stopped, & they be found guilty before God by the dictate and light of nature. 3. The third parcel of this discourse, They see him express himself in patience, goodness and bounty. I suppose still he intends this by the light of nature: but then I wonder why he thus fallaciously shuffles in terms of a Heterogeneous nature; that may well be admitted in his sense, underhand to gain credence to that which cannot upon the interest of truth be received; goodness and bounty he showeth in the creation; Praedestinatio non tantum facta est ex bonitate simpliciter considerata, cujus est seipsum communicate cum creaturis, sed ex modo misericordiae in miseros, & patientiae & longanimitatis erga reluctantes ex eadem bonitate prodcuntis Armin. examen Perkin pag. 16 and by the creation itself only we may come to see his bounty and goodness in communicating himself unto the creatures: but patience and long-suffering are gifts of another nature. Goodness simply considedered was reached out to Adam in innocency, but patience is not extended to any but to sinners: this Arminius granteth, when he treateth upon predestination, saying thus: Predestination is not made out of mere goodness absolutely considered, which is a communicating of himself to the creatures; but it is after the manner of mercy issuing from compassion towards men in misery; and of patience and longanimity towards them that hang back and hearken not to his call. So that goodness and patience are distinguishable in their own judgement; therefore it will not follow, that because they may discover goodness, therefore they may discover patience and forbearance by the light of nature. This hath such a dependence upon the former, that I say only thus much here, that except an heathen man can see himself a sinner, and so concluded under the weight of such a cursed death, he cannot see any act of God to be Patience. 4. The fourth step in his pretended rational discourse, is this; This testifieth and declareth that his justice and severity against sin hath been satisfied, and that he hath received an atonement. But I say, on the other side, that let him take all the forementioned particulars for granted: yet how do they rationally declare a satisfaction or an atonement? There is no small difference between these two; though patience did argue an atonement, yet it doth not, satisfaction: but I say it doth neither. First, not atonement, execution is sometimes deferred, not because the malefactor is pardoned, but only reprieved. A provoked master is long ere he take an account, and smite; not because he hath remitted the crime, but rather because he would have the rounder score, and give the greater stroke. I contractial into this one argument which I prove by one scripture. If the patience of God afforded to obstinate sinners doth not infer that he hath received an atonement for their obstinacy, than the patience of God extended to heathens cannot infer that God hath received an atonement for their sins. But the patienc of God extended to obstinate sinners doth not rationally infer that he hath received an atonement for that their obstinacy. Ergo the patience of God afforded to the heathen doth not infer an atonement. The proposition is ground thus; if patience doth of itself infer an atonement, than it must by the rules of reason follow, that he hath atonement for all those sins and obliquities, in reference to which he is said to be patiented. Rom. 9, 22. The minor I prove by Rom. 9.22. where the Apostle saith, a Vasa irae non sunt omnes promiscuè peccatores, sed ex mii prae caeteros peccatores, qui in omnibus peccatis iram sibi the saurizant acindè interitui proximi sunt. Coru. in Mal. Cap, 14 Sect. 11. what if God willing to show his wrath, and make his power known, endureth the vessels of wrath sitted for destruction with much patience? More than intimating, that God beareth with patience vessels of wrath, When yet he is willing to make his wrath and power known. Nay, the text seems to incline to something more, (viz.) that he endures them with the more patience, that he might make his wrath and power the more remarkable. Which Text I confess is the seat of much controversy, but I intent not after that manner to pursue it; I shall only take it as our adversaries would, and improve their gloss to my intended purpose; b Vasa irae sunt qui conditionem transgrediuntur, not transgredi desisterent. Arm. exam, Perk. 29 4. Tum vasa irae à Deo tolerati dicuntur qusi statuit & velit iram suam potenter in eos effundere. Coru. in Mol. cap. 14. Se. 11. Armin. antiper. 5● and the rather, because their testimony is something convincing, to that be it so as they would have it, that these vessels of wrath are, as Corvinus saith, not sinners barely, but such as are in sinning beyond the rest, and by their enormous courses treasure up wrath against themselves. Or as Arminius, not only such as transgress, but transgressing persist. Nay, let them be what they will, who are here called vessels of wrath, the business: will not stick here: but let us consider further; that he than endures with much patience. When; Let Corvinus himself speak; Then doth God bear with much patience the vessels of wrath, when he at the same time willeth to pour out his wrath mightily upon them. Now this is clear both by testimony of the Scriptures and our adversaries, that God affordeth much patience to the vessels of wrath, then when he willeth to pour out his wrath mightily. I demand, to what end is that patience afforded? Arminius will gratify us with what we desired. In excusability is rather the event than the end of patience and admonitions, except it be to the obstinate and refractory. So that he grants that to the obstinate and vessels of wrath, his end is to make them the more inexcusable, To conclude then, doth God will to pour forth his wrath mightily at the same time, and upon the same person, when, and for whom he hath received an atonement? Indeed this often passeth for one of Mr. goodwin's Oracles, but never for an Oracle of Gods. A receiving the atonement, and a will to pour forth his wrath mightily, are inconsistent, but patience and that will to pour forth his wrath may feed and lie down together. By this I prove that patience doth no ways infer an atonement. But suppose it could infer an atonement, yet could not discover a satisfaction; there are many ways for God to be attoned to man, and not to exact or receive satisfaction, as it is strictly taken for receiving the rigour of the law, either of the surety or of the principal. It is strange to me that the dim light of nature should so presently discover that God could not be attoned to man without man's satisfaction, especially considering that this question, viz. (Whether God could pardon sin and save the sinner without respect had to the satisfaction of Christ,) hath exercised the choicest heads in the Church of God. And those of Mr. goodwin's own side have given this for granted, that if the right power of saving be considered absolutely in God, than God could save a sinner without the satisfaction of Christ. And I desire Mr. Goodwin, who hath more than natural light, so far to patronise his heathen clients, as to educe some of those evidences by which the patience of God inferreth satisfaction. Nay, so far is it on the other side, that it cannot appear consistent with reason, that any person should have received satisfaction and yet be properly said to be patiented; if any man have received so much as justice and equity can require, He cannot be said to exercise patience: this is a mystery into which Mr. goodwin's doctrine doth necessarily involve him, which I expect he should unfold without ploughing with the heifer of the Gospel. 5. The fifth step to this pretended rational discourse is this, they may know that he hath so far accepted an atonement for him, that if they repent of their former sins, and in repentance persevere unto the end, they shall escape punishment, and so be saved. The progress is very high, not only to atonement and satisfaction themselves, but to their several modifications and restrictions. Most stupendious riddles that deserve rather to be hissed at then either to be believed or solicitously refuted. For, 1. Put the case they could discover a satisfaction, yet by what natural medium could they prove that something is to be done on our part to come to salvation? Is there any natural import in the term (satisfaction) that may present a heathen man with his further duty? nay, doth it not rather seem to exclude it? 2. But give him this, that something is to be done on our part, yet how doth it naturally appear that this duty must needs be repentance? there is no natural cognation betwixt satisfaction and repentance. Nay, the command of this macerating duty of repentance affords some (Mr. Goodwin knows well whom) an occasion to attribute an incomplete satisfaction to Christ in his own person: there is nothing but the free constitution & appointment of God that can lead to such a duty as repentance; and this the Remonstrants gives us without any difficulty, thus; a Pro liberty luo arbitram ex multis possibilibus unam cerra ● rationem statuit, secundùm quam servare velit nullamque aliam causam habuit, praeter puram putam Dei volu●tatem, cut caux seligire ex eo aliarum rerum ordine, volucrit. Script, Synod. 556 Out of his most free choice from amongst many possibles he hath pitched upon one certain way, according to which he will save men, and for which there can be no other cause given but the pure freedom of his will. But that is new divinity, that the light of nature, and the heavens with the rest of the creatures are become the declarers of the arbitrary and free constitutions of the Almighty. God may say in this case, as in Isa. 44.7. (who as I shall call and declare it, and set in order for me the things that are to come to pass.) but to come to a close, I shall in a line or two engage him with two Arguments only, to prove that the light of nature cannot discover to the heathen life upon the duty of repentance Arg. 1 That which the light of nature could not discover to Adam after his fall, cannot be discovered by the light of nature to the heathen. But the duty of repentance, the light of nature could not discover to Adam after his fall. Therefore the light of nature cannot discover it to the heathen. The proposition is grounded upon his own words in his postscript, thus; I see no difference in this case betwixt Adam and his posterity. The minor or assumption is also his own; he saith in his postscript, that there was no command to repent, nor any thing of that import until the promise, and therefore he was not obliged to repent. And if the premises be both his, the conclusion must be his. Arg. 2 What the Apostle could not discover, who had the advantage both of the light of nature, and the letter of the Gospel; the light of nature only cannot discover to the heathen. But the Apostles by the light of nature, and letter of the Gospel, could not discover life for the Gentiles upon repentance. Therefore the light of nature cannot discover life upon the duty of repentance to the heathen. The proposition is grounded upon this principle, what a double advantage cannot do, a single one cannot do alone. The minor is clear from Acts 11.18. indeed in all the tenth and eleventh Chapters wholly. Thus have I touched upon every parcel of his pretended rational discourse, that a heathen may (as he saith) make by the light of nature, and after examination it appears that without his officious suggestion, he could not read one syllable of it. I have been the shorter, because I expect the provocation of his reply, and I have said so much, because it is the foundation of his whole Treatise. But because Mr. Goodwin knoweth that it matters not what negotiating and busiy heads assert, but how they prove, he gives us a text or two, or some few to prove all this, which he seems to pretend a serious examination of; I shall do the like, and thereby be enabled to survey both his understanding and ingenuity at once. Now this I observe in the superficial survey of them all, that they are all of them impertinent to this business; for any that hath but an indifferent exercise of his reason, may see that all those Scriptures which are produced as proofs for his assertion, must expressly point at the want of the letter of the gospel, and also at the clear tye and obligation particularly to these duties, (viz.) to believe and repent. But all his Scriptures produced by him fail in one of these two, either clearly implying the letter of the gospel, or else not arising so high as believing and repenting, as shall presently appear. Rom. 10.18 The first text by which he proves his assertion is, Rom. 10.18, but I demand, have they not heard? yes verily, their sound is gone through all the world. By which he proves, that a heathen man without the letter of the gospel may be enabled to discover an atonement; and a very futilous and absurd consequence we have at the first entrance. The text saith, have they not heard? and yet this is produced as a proof, that those that never heard of the letter of the gospel are yet bound to believe in Jesus Christ. But I suppose this business will stick here betwixt us, whether this hearing, mentioned in this chapter, be meant of hearing by the oral administration of the word, or hearing the voice of the heavens and the creatures? We are for the former, he is strong for the latter, in these words. Pag. 10. The Apostle shows by what hearing Faith comes, or at lest what is sufficient to produce Faith, it is the hearing of that sound, and those words which the heavens, the day, and the night speak, as appeareth by those words taken out of Psalm 19.4. And the Apostle further saith, that that sound, and those words uttered by the heavens, are the words of eternal life as well as those words which our Saviour himself spoke on earth, only not so clearly and plainly spoken. In all which, we have first his interpretation. S●condly, his illustrative confirmation. Thirdly, his ground and reason. His interpretation is thus; the hearing, mentioned in Rom. 10. is the hearing of the sound of the heavens, the day, and the night. His conformation is this; those words and sound of the heavens, are the words of eternal life as well as those words that Christ spoke on earth. His ground and reason is, because (the Apostle useth the expressions of the Psalmist, Psal. 19.4.) where that text relates to the sound of the heavens. His interpretation I challenge with insolent forgery. Secondly, his illustration with impious blasphemy. Thirdly, his reason with weak and fond absurdity, all these charges I shall make good against him in their order. 1. His interpretation is an insolent forgery against a clear text, and this I prove. First, by the current of Interpreters. Secondly, by the testimony of the best of his own side. Thirdly, by the expresses that drop from his own pen. Fourthly, by the opening of the text and chapter all along. 1. It appears a forgery against a clear text, if we reflect upon the unanimous suffrage of interpreters against him. It would seem a prodigy in any but Mr. Goodwin, to obtrude upon a text such an interpretation, to which upon the least colour of reason we are not lead by the least syllable, and neglect another to which every word almost doth safely lead us. What one expression in the whole chapter gives the least encouragement to this interpretation? as the heavens, the day, or the night, Reprehendit Iud●orum incredulitatem, et publicationem evangeclii amplific●t per coelorom sonum. Pet. Martyr in loc. or any thing to that purpose mentioned in all that subject about which the Apostle treateth, but of the letter of the Gospel in many verses, particularly in verses 15, 16, upon which this immediately followeth, faith cometh by hearing, and this question, have they not heard? Now it may help much in this difficulty (if there be any in it) to consider the persons of whom this question proceedeth, whether of the Jews, or Gentiles, or both jointly. Mr. Goodwin knoweth well that interpreters are very much divided, and that to dissatisfaction herein, Junius. Beza. Deodato. Galvin. Paraeus. Cornel. à Lapid. Some are for the Jews, as Peter Martyr, who saith, he reprehendeth the infidelity of the Jews, and amplifieth the publication of the Gospel by the sound of the heavens; and many are of his judgement, as junius in his Parallels, Beza, the learned Deodate. Others are for the second, viz. for the Gentiles. Calvin is very express, and Paraeus leaves it only in doubt, A third sort are for all promiscuously, Jew and Gentile, as Cornel. de Lapid. and those that are of his mind. But for my part, I shall not solicitously contend to extricate myself out of this difficulty, for whether it be meant of the Jews alone, or particularly of the Gentiles, or both mixed; to me the case seemeth to return to the same issues: for if the Gentiles be taken in either junction or division, it must be understood de Gentibus vocatis, of the Gentiles that were called, that is, by the letter of the Gospel orally preached, and effectually moving them to believe, as appeareth Rom. 9.24, wherein he opens a fair way to what he afterwards in cap. 10, uttereth in these words, even us whom he hath called, not of the jews only, but of the Gentiles; and of such Gentiles he speaketh, verse 30, who had obtained the righteousness of faith, which righteousness of faith comes by the word of faith preached by the Apostles. Romans 10.8. Now if it appear, that it be spoken of either, the Jews, or those Gentiles that were called by the Gospel, then will it be a very impertinent proof to fortify his assertion, which is, that those that never had the letter of the Gospel are yet bound to believe. And by the ducture of the method of the Apostle I affirm. First, that that hearing by which he saith faith cometh, is not the hearing of the sound of the heavens, but of the Gospel orally preached. And secondly, b Laus ministeritrepetitur, loquitur Paulus non de interno auditu, sed de exteerna praedicatione ad quam apostoli mussi erant. Pet. Martyr. in loc. that the question, have they not heard? meaneth not the sound of the heavens, and the creatures, but the sound of the letter of the gospel. Mr. Goodwin affirmeth the contrary in both, I examine whether his judgement or mine hath the best countenance from interpreters; I fear he hath but small, for I wonder that Mr. Goodwin, who is so prodigal of his quotations in matters that no whit at all concerneth him, should not produce one in this, which if he could carry on with strength and authority, be might presume to build his whole fabric upon it as upon a sure foundation. Let him consult with Galvin, & though he be his greatest Patron in that his exposition, yet he shall find him confuting him sufficiently, a Est notabilis locus de efficacia traedicationis, no tandum enim est Dei doctrim â fidem fandari, non ex qualibet doctrinâ fidem otiri, sed nominatim restringit ad Dei verbum. Haec omnia non obstant quin Deus per hominis vocem efficit ut in nobis fidem crete. Calvin, in loc. Faith comes by hearing, this is a notable place of the efficacy of preaching, and it is to be noted that faith doth not arise out of every doctrine, but by name he restraineth it to the word of God. And by this he meaneth the word orally preached, as appears by his adjoining words; These hinder not, but that God doth efficaciously work by the voice of a man, that he might create faith in us. Peter Martyr is express against him, the praise of the ministry is here repeated, and Paul speaketh not of the internal word or hearing, but of the external preaching to which the Apostles were called. Beza in his annotations is against him thus; faith comes by hearing, that is, as in Isaiah 57.19. faith is the fruit of the lips. And that he meaneth by it oral preaching, appeareth by his after word c Fides est ex auditu, hoc est, quod dicitur Isa. 57 19 fidem esse f●uctum labiorum. Auditus est ex verbo, ie, ex mandato Dei â qun mittuntur i● qui illud praedicant Beza in Annot. in loc. , thus; hearing by the word, that is, by the command of God by which they are commanded that preach the Gospel. Bullinger in his comment, saith thus; d Fides est ex auditurjam quia illum per prophetas abundè habustis, non habetis quo peccato vestro praetexatis. Bulling. in loc. faith comes by hearing, that is, because ye have had this abundantly by the Prophets, ye have no cloak for your sin. Deodate expressly referreth his interpretation as if he had purposely met with it, who in his annotations saith, Faith is by hearing, not resolved into natural principles, or discourse of reason, but only by the declaration that is made thereof to men. Cornel. è Lapid. though one of his own side, giveth his testimony full against him: e Ind sequitur quod fides quâ credimus Christo & evangelio esse exauditu, pura per praedicationem apostolorum cui m●ssi●e●ant ad praedicandum. Cornel è Lapid in loc. therefore it followeth, that this faith by which we believe in Christ and the Gospel is by hearing, namely, by the Apostles who were sent to preach as his Ambassadors, Rivet amongst the rest, in his Comment on Psal. 19.4. citing this text of Paul, Rom. 10.18. though he think it meant of the heavens, yet he saith, the Apostle by it proves that they had the Gospel, because f Amplificatio gratiae Dei per coelos amplio. i evangelicae doctrinae praeludisi. Rivet. in loc. the patefaction of the glory of God by the heavens was but praelude to the more ample knowledge of the Gospel. What should I produce more evidences upon such an unequal balance? when he shall prove his interpretation but by the mouth of two sufficient witnesses, which is as little as can be in a business of so great importance, I shall say more; but hitherto it doth not appear that that hearing, by which the Apostle saith, faith comes, is the hearing of the sound of the heavens, but of the oral preaching of the Gospel. And as for that other question, have they not heard? Interpreters give it of the letter of the gospel: as for the words, that follow (yea verily, their sound is gone out through the world, Some, as Calvin and Pareus, with some others, would have them to relate only to the heavens, and the volume of the creatures; yet in such a sense as will not serve Mr. Goodwin at all; for those latter words they say are as an argument to prove, that God had and would dispense the Gospel to those Gentiles to whom he had from the beginning given means of the knowledge of himself by the creatures, so that the latter clause is brought to prove that they had certainly heard the letter of the gospel, which is the thing which the former question seems to demand, yea, and vehemently to affirm. Have they not heard? It is as much as (yes verily) they have heard, and that the gospel orally preached, and thus interpreters generally give it. Paraeus thus, a Vbsque terratum praeconio apostolotum nunciatum est evangel●um. Paraeus in loc. [the gospel is preached by the Apostles all the world over.] Piscator thus, b Apostelus recitat per allusi●nē verba Psalmi, quae propriè de coelis loquuntur, sed Paulus de apostolis usurpat, & evangeliis praedicationem, & sensus est, non minus son●sse per totum orbem quam coeli praecones. Piscat. in loc. [the Apostle reciteth by way of allusion the words of the Psalmist, which are properly spoken of the heavens, but the Apostle speaketh of the preachers of the Gospel, that they have sounded through the world.] Peter Martyr thus, c Paulus volens amplificare publicationem evangeliis, alt, nun audiverunt Dei praecones qu● sunt instar coelorum? hic habemus, nec allegoriam, sed metaphoram Peter Martyr in loc. [Paul willing to amplify the publication of the gospel, saith, have they not heard the preachers of God, which are as the heavens, and so we have not an allusion, nor an allegory, but a metaphor.] Tossanus thus, d Simpliciter ai● in omnem terra●̄ exivit sonus eorum, i e. evangelizantium pacem in montibus de quibus supra egerit, cesensus est, non minus evangelii quam coelorum sonum sonuisse Tossanus in loc. [he saith simply, the sound of (them) is gone out through all the earth, that is, of those that bring the glad tidings of peace, of whom he had spoken before, and the sense this; the found of the Gospel is no less diffused than the sound of the heavens] Millet in his Hexapla, thus; [The Psalmist speaks literally of the heavens, but prophetically of the Apostles, and Paul useth those words as denoting the accomplishment, and though this place be meant of the Gentiles, yet it is also meant of the sound of the gospel.] Deodate speaks thus; [" Is it because they have not heard? No," for like the Sun, the Gospel runneth all over the world. Junius in his parallels thus; e Verbum ipsum De et doctrinam evangelii fuisse propositum Iudaeis, non in angu lo, said in publico in toto mundo & per apostolorum ministerium. Junius Paral. par. 19 [The word of God, and doctrine of the gospel was propounded to the Jew's not in a corner, but in public as before the sun, through the whole world, and that by the ministry of the Apostles.] Cornel. à Lapid. thus; [ f Nun de facto auditum haberent? nonnt evangelium audiverut omnes gentes? imò audiverunt. Cornel. à Lapid. in loc, Have they not heard indeed? have not all" nations heard of the Gospel? yea, they have heard.] And if Mr. Goodwin will undertake to use authority in this, let him address himself to it, he shall be followed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; only I desire him to quote the words themselves, that I may examine their testimonies. And till he bring more to assert his cause, than I have done to overthrow it; I must conclude his interpretation a mere forgery against a clear text, and so adjudged by consent of interpreters. 2. His interpretation appears to be a forgery against a clear text, so adjudged by the Remonstrants, and the best of his own fide. The Collocutors at the conference at the Hague, in answer to our 5th argument, answer thus; g Propositio ista ut à fratribus concepta est (scilicet) evangelium non omnibus praedicari, apertis scripturis contradicitur. Rom. 10, 18. vocem Apostolorum per totum mundum ivisse. Collat. Hag. 180. [That proposition as it is form by our brethren, viz. the gospel was not preached to all men without exception, is contradicted by clear Scriptures, Rom. 10.18. the voice of the Apostles is gone out through the world.] In which text they do confess that this word (them) in the text, (the voice of them) is to be understood of the Apostles, and therefore they read it not the voice of (them,) but the voice of the Apostles. Now whether they did use this word as the text, or as the Comment, let Mr. Goodwin examine, or whether of the two be, it is sufficient against him. Corvinus upon the same argument saith thus; [How the Apostles are said to preach the gospel to every creature, as in Col. 1.24. Rom. 10.18. Mark. 16.21. it is necessary for us to inquire, though the words be clear.] Wherein he granteth, that it is clear, that the sound of the Apostles went through all the world, and that from this very text, Rom. 10.18. Therefore certainly this text is not meant of the sound of the heavens, but of the gospel, and that as preached by the Apostles. 3. And is not his own judgement as clear? if we may gather his judgement out of his writings, and it will appear a mere forgery against a clear text adjudged by the expressions that come from his own pen. To this purpose I desire Mr. Goodwin to consult the 32, 33, 34. pages of his treatise, pag. 32, 33, 34. where he takes occasion to handle this very text, but very unhandsomely for his purpose, in which pages he makes an abrupt transision from his propounded business in page 31. pag. 31. to the oral preaching of the Gospel by the Apostles, and his intention is to prove that their preaching of it in some eminent places is virtually and constructively the preaching of it to the whole world, as he saith pag. 34. Now to this purpose he models those demands, Ro. 10.16. How shall they believe on him in whom they have not heard? How shall they hear without a preacher? Mr Goodwin saith, that the import of those interogatories, is this; That they were not like to hear of God, or of Jesus Christ in the gospel, had there not been some one or more to have preached & published it to the world. Thus in pag 33. and when in pag. the thirty fourth, pag. 33 he asserts that the Apostles had orally preached the Gospel virtually and constructively through the whole world, he proves it by this very text, Rom. 10.18. verily their sound is gone out through the world. But certainly if this text, pag. 34. clearly signifies the constructive oral preaching to the whole world by the Apostles, it is very weakly produced in the 10. pag. to prove that the hearing there mentioned is the hearing of the sound of the heavens. And if he say in one place, that the text is meant of the Apostles preaching; I wonder he is of such an untamed forehead to forge such a sense against the text, as to say that by hearing, is meant the hearing of the sound of the heavens, and the day, and the night. 4. His interpretation is a mere forgery against a clear text, if we look only to the genius of the whole chapter, which undoubtedly proceeds of the oral preaching of the gospel, as ver. 8. this is the word of faith which we preach; and ver. 11 it is the scripture, not the heavens that speak: and thus till it come to ver. 14. to those interogatories, how shall they believe on him in whom they have not heard? how shall they hear without a preacher? And that all these interogatories are understood of the oral preaching of the gospel, if Mr. Goodwin did not acknowledge it pag. 31, 32. I should easily prove it. Some I confess may be so perverse, but none so blind as to think that those words, (preaching,) (hearing,) (word,) (gospel,) (believing,) so often repeated in this chapter, are not understood, and relate to the oral preaching of the Gospel, and in the letter of it. And thus till he produce further proof on all hands, we shall conclude his interpretation a mere forgery against a clear text, and so adjudged against him by the current of interpreters, the judgement of the best of his own side, his own expresses, and the clear genius of the whole chapter. 2. Having examined his interpretation, I proceed to the confirmation and illustration of his interpretation: He would establish it by affirming that the voice of the heavens, and the night, and the day, and the words which they speak, are the words of eternal life, as well as those which Christ himself spoke when he was upon earth: which I charged with impious blasphemy, and proceed thus to make it good. If to affirm any thing from Christ that derogateth either from the dignity of his person or office, be truly to be termed blasphemy, than they may be termed so; for herein he doth both advance the creatures into the Chair of Christ, and reduce Christ into the rank of the creatures. Christ hath received an universal charter and patent to be the publisher of the Gospel, and that out of his mouth should proceed the words of eternal life, according to that text Luke 4.18. the spirit of the Lord is upon me, to preach, etc. We find a dicotomy in Heb. 2: 2. of Gods speaking by the prophets, and speaking by his Son; but of his speaking the things of the gospel by the heavens, no where. Had such a pregnant suggester stood at Peter's elbow when he asked this question; [" Wither shall we go Lord? thou hast the words of eternal life, joh." 6.68.] he would have told him, that he was not a well tutoured scholar in the school of Christ. And as the wiseman sends the sluggard to the ant, so he would have sent Peter to the heavens, the Moon, and the Sun, and Stars, to hear them preach the words of eternal life. What futilousnesse and vanity doth this assertion of his introduce into the words of the Apostle? 2 Tim. 1.10. [Butler is made appear by the appearing of Jesus Christ, who hath brought immortality and life to light through the gospel.] And this gospel is that which Paul was appointed to preach in the next verse; what need the Apostle wrap up all in expressions at such a distance, as to say, (Now) it is manifest, and that by the coming of (Christ:) and that (He) hath brought immortality and life to light; And that in that (Gospel) which Paul was sent to preach; if that life and immortality, and the saving grace of God be clearly discovered by the creatures? Nay, I entreat Mr. Goodwin to consider whether he doth not by this introduce a needlessness and uselessness of Christ coming to discover the mysteries of the gospel to the Gentiles, or of any oral preaching thereof, either to Jew or Gentile, if that in the heavens and the creatures there be so much seen of the Gospel, as to make men wise unto salvation. And so good old Simeon must stand charged rather with dotage than devotion, in waiting for Christ to be the light of the Gentiles. How doth he in this utterly make void the dignity and pre-eminence of the Scriptures, which are said to make men wise to salvation? 2 Tim. 3.15. and to be the words of eternal life? joh. 5.39. If that both these may be as truly recorded of the book of the creatures, as of the book of the Scriptures. Lastly, let Mr. Goodwin upon better thoughts consider, whether the creatures, and the motions of the heavens be truly and properly said to carry in them the words of eternal life at all. 1. We find the Scriptures, the words which Christ and his Apostles orally preached to the world, to be called the word of Life. Phil. 2.16. so joh. 6.63. [" the words which I speak unto you are life.] And the words of eternal life, in many texts. But I entreat Mr Goodwin to produce one text, that either expressly, or by intimation calls the sound of the heavens so. Me thinks his reason should bespeak it too great presumption for any man to make the words of Christ to be no more the words of eternal life, than the sound of the heavens, which never in Scripture are honoured with that dignifying title. 2. The words of eternal life must discover not only God, but Christ, without the knowledge of both, no salvation, john 17.3. [" This is life eternal" to know God, and Jesus Christ whom thou hast sent.] But how long long will it be ere he prove that the creatures can give the knowledge of Christ. I expect that Mr. Goodwin give me some pertinent Scriptures to prove it. Psal. 19.1, 2, 3, 4. Rom. 1.20 Act. 17.27. go no further than the glory of God, the invisible things of God, and that they might seek after God: but that the creatures of themselves discover a Christ, the Scriptures say not where. 3. The words of eternal life are the charter and magna charta of the Church. Hence he knows it is a rule, extra ecclesiam nulla salus: and also that of the Apostle, Act. 2.47. [" The Lord added to the" Church such as should be saved.] To be brought into the Church, was to be brought (in seriem salvandorum) and both by the word of eternal life. Then if the heavens declare the words of eternal life, either that distinction betwixt the church of Christ and them that are without, falls to the ground, or else the word of eternal life is given, as the ordinary means to bring men to faith in Jesus Christ, to others, besides the Church of God. And then what transcendent love is there in Christ towards the Church, in washing of it with water by the word? Eph, 5.25, 26 4. The words of eternal life must convert the soul, open the eyes, make wise the simple, otherwise they are not to be called the words of eternal life. But if Mr. Goodwin say that the creatures and voice of the heavens do convert the soul, etc. then let him consider whether he doth not overthrow that plain distinction of the Psalmist, Ps. 19.4. 6, 7, 8. where he saith, the heavens declare the glory of God, and the law converteth the soul. He speaketh not of converting the soul, till he passeth by the heavens, and speaketh of the law of God. 5. The word of eternal life is the ordinary means which God hath appointed to bring men to life. But if Mr. Goodwin say, that the heavens and the creatures are the ordinary way to bring men to salvation, than he must prove where God hath so appointed them, and also clear it to us, that we are brought to heaven and life by the creatures as well as by the Gospel orally dispensed. Till these things be cleared, I cannot but judge that the creatures cannot afford of themselves the words of eternal life. And then for Mr. Goodwin to say that the voice of the heavens are the words of eternal life; as well as those that Christ himself spoke, is in effect, to say that the words that Christ spoke are not the words of eternal life at all; which how blasphemous it is against Jesus Christ the Prophet of his Church, let the world judge. Thirdly, I charged his reason with weakness and absurdity; it is this, He meaneth the voice of the heavens, because the Apostle useth this text, Ps. 19.4. which words by the Psalmist are spoken of the heavens. It is very strange to me that a man of such a searching judgement as Mr. Goodwin, should be driven upon such a rock by this inconsiderable gust, and if there be (with him) so much weight in those words, as to weigh down all interpreters, the judgement of his own side, his own firstborn, the natural genius of the text, he may by his prejudice cast the scale; but I am confident he cannot give good weight, especially considering there are so many plausible ways to avoid any such inference. Calvin and Rivet, who come the nearest his mind, and think that the latter clause of verse 15, is meant of the heavens; yet that those words are produced by the Apostle only to prove, that it is no strange thing that the Gentiles should have the gospel, because he had done so much for them in the creatures; and they are so far from excluding the heavens of the letter of the gospel, that they urge it to be clear that this question, Have they not heard? is to be understood of the letter of the gospel. Others there are that are no whit of his mind, and think that the Apostle doth only allude to those words, and adapt them to his own purpose. All supposing this to be the drift of the apostle, to prove that the gentiles had the letter of the gospel; the drift also of the Apostle in these words, Oratorio utitur, & evocat testem ex ipsorum lege. Soto domin. in loc. their voice is gone out, is to confirm it, and then he useth the Psalmists words, not as meaning the heavens, or their words, but he speaketh of the gospel in these expressions, that he might convince the Jews the better, as by a testimony out of their own law; As Soto the Dominican in his Commentary. b Willet in hexapl. in loc. Others will tell him, that the Apostle used these words, although he be treating of the gospel in the letter of it, to let them see that in Psalm 19.4. it was the prophecy, but in Rom. 10.18. the accomplishment. Thus Willet in his Hexapla. Paraus and Soto tell us, that though he be treating of the gospel yet he useth these words of the Psalmist. either c Pari velocitate quâ sol totum orbem permeavit, tuba etiam evangelica per totum orbem praelustravit. Soto & Paraus in loc. à pari, from the like, that is, With the like swiftness that the Sun runs his course, doth the trumpet of the gospel run through the world; or else à minori ad majus, from the less to the greater, thus, if he gave them the voice of the heavens, he would give them the gospel. And most interpreters part their thoughts into an allusion, or allegory, or metaphor, as Peter Martyr gives us a hint; any of which showeth the invalidity of Mr, goodwin's inference. But if these do not satisfy, in the next place, I say it is a hard thing for him to prove that the Apostle citeth purposely these words as the text of the Psalmist, and not rather only asserts his own business in the Psalmists expressions. He saith indeed, the sound of them, but of whom? here is the question; but Mr. Goodwin saith, the sound of the heavens, but it is with no colour of reason; there had not one word passed of the heavens, and therefore it is against reason to refer the relative to an unknown anticedent, when there is one visible. Tossanus, if Mr. Goodwin will accept of reasonable satisfaction, saith something to this purpose; d Ait simpliciter sonus eorum ivit. i e. evangelizanrum pacem super montibus, de quibus supra egerit, Tossanus in loc. Hag. Col. in Arg. 5. in Col. He saith simply and only, the sound of them is gone forth, that is of those that bring glad tidings of peace, of whom he had before spoken. He doth not say, (as it is written) or thus (the Scripture saith,) as if he intended to cite the words of the Psalmist for his own purpose, but speaks them as his own expresses, the sound of them, that is the Apostles that bring the glad tidings of peace: thus the Remonstrants themselves give it us; they consent to read the words roundly thus, in stead of eorum sonus, they read it Apostolorum sonus; not the sound of them, but the sound of the Apostles: and why they do so, let him examine at his leisure. And if all this do not satisfy, let him examine whether his divinity doth not serve him at this turn, to see that the Apostle useth the expressions of the Prophets; not to prove and assert that in which they were originally concerned; but that which he is to carry on a new: as speaking of alms, and contributions for the Saints, 2 Cor. 85.1. he saith he would have all things carried on by an equality, that the abundance of the one might be the supply of the other, as it is written, He that gathered much bad nothing over, and he that gathered little had no lack. Will Mr. Goodwin make this inference, that the Apostle in verse 14. speaketh of gathering and distributing Manna to the Saints, because he useth these expresses of Moses in the 15, verse, which were originally spoken in relation to the Mannah? Is it not clear, that those words which Moses useth concerning Manna, the Apostle adapts them to his own business of alms. That which David spoke of the outward prosperity and affluence of his enemies in Psalm 69.22. Let their table become a snare: Psal. 69.22 Rom. 11.8, 9 The Apostle adapts them to prove, that the gospel, their spiritual food, was become a snare to the Jew, Ro. 11.8, 9 The many thousands that did not bow their knee to Baal in the days of Elijah, the Apostle useth to prove the reserve that God had in the Apostles times amongst the Jews that were not carried down the general deluge of infidelity, Rom. 11.4 Rom. 11.4. Those words that were originally spoken of the righteousness of the law, Deut. 30.12. Paul applied to the righteousness of faith, Deut. 30.12 Rom. 10.6, 7, 8 Rom. 10.6, 7, 8. That which was originally spoken of them that brought the glad tidings of Israel's return from Babylon, Isai, 52.7. Isai. 52.7 The Apostle applies it to the apostles that brought the tidings of Christ in the gospel. Rom. 10.15 Rom. 10.14. And if so many instances appear near these words in difference betwixt us, let Mr, Goodwin give us some solid reason why these words that were originally spoken of the sound of the heavens, may not be by the Apostles adapted and fitted to express the sound of the gospel in the letter of it. Thus have I spent much time, and put the reader to much trouble, because I would detect the forgery, blasphemy, & absurdity that lie hid in this interpretation of Mr. Goodwin, and that it might appear how weakly and praeposterously this text, that clearly importeth and affirmeth that the gentiles had the letter of the gospel, is produced to prove that they are bound to believe in Christ, that never had the letter of the gospel. The second text he produced to prove his assertion, is in Acts 14.16, 17." He left them not without witness, in that he did them good," gave them rain from heaven, and fruitful seasons. In which, if he had been pleased to reduce his thoughts to any argumentative form, they would more clearly have discovered themselves: but he puts his reader to a double task, both to find out his argument, and then to answer it. It seemeth to be but a wild inference, He gave them rain and fruitful seasons, and left not himself without witness, Therefore they are bound to believe in Christ that have not the letter of the gospel. True indeed, but it is chief inquirable, which are the witnesses of God, and what it was that they witnessed concerning him; if Mr. Goodwin can prove that those witnesses there spoken of did witness a Christ, and a mediator, and an atonement made by him, than Mr. Goodwin may carry the cause: but if not, this place is very vainly produced to prove that they are bound to believe in Christ that have nothing but these witnesses: To clear the business, he produceth two things under the notion of doubtless; but both very obnoxious to scruples, not easily satisfied; the first, runneth thus. [Doubtless he doth not speak here of his Godhead, nor power, nor wisdom, as if God left not himself without witness of these; the works of creation distinct from providence, are sufficient witnesses of these, according to the tenor of Rom. 1.20.] But here is nothing less out of doubt then this: and to the due understanding of it, it is requisite, First, to consider the occasion of these words, which will make a fair way to the discovering the meaning of them. The occasion of them was the idolatry of the men of Lystra, who attempted to worship the Apostles under the notion of Gods; upon this occasion he doth two things; First, lets them see that they ought not to worship them, which he doth in the 15. verse by two pregnant arguments, 1. The Apostles were men of like passions with them. 2. They were but the instruments of God to turn them to the living God. Secondly, his task is to prove that they should worship the true and the living God; now if this be his design, to prove God to be the true God whom they ought to worship, than all those things there mentioned, must reasonably be understood of such things as the scriptures give us to evince his deity, and so by them to prove that he is to be worshipped: And I conceive, that nothing but that which treateth of, and manifesteth his Godhead is a fit medium for any to use to take off idolaters from their vanity, to the true God. Besides, will Mr, Goodwin persist in this, that the Apostle doubtless doth not here treat of his Godhead? What one word is there in the three verses alleged, 15, 16, 17. which may not be called a fit medium to prove his deity? 1. Doth he not say in general, that he is (living God?) 2. Doth he not say, (which made the heavens and the earth?) and are not these words an express of his power? 3. Doth he not say, that he suffered all nations? and are not these an express of his sovereignty and power over the creatures, without which he could not properly be said to suffer them? And 4, Doth he not say, he did them good, and gave them fruitful seasons? and are not these an express of his goodness, and that he is, principium et fons omnis boni, the principle and Fountain of all good? which clearly evinceth his deity. And seeing the apostle produceth nothing but what is very apt and fit to prove the deity and godhead of the Almighty; it is a strong inducement to me to think that he produced all those particulars for that every end and purpose. And doth he not herein keep a just parallel to ●●mselfe in Rom. 1.20. and in Acts 17.23, 24, 25. In all the three pl●hi the occasion is the same, namely, idolatry; the end the same, to preserve them from idolatry; that which he presseth is the same, namely, God making the earth and all things therein; the end is the same: Rom. 1.20. saith, that they might be inexcusable when they turned the truth of God into a lie. Acts 14, saith, that he left not himself without witness. And Act 17.23, 24. saith, that by groping after him they might find him; now all these three come to one & the same issue; when men by groping after him, find him in his works, than he hath his witnesses; and when he hath his witnesses, idolaters are without excuse; and then what can be more probable than this, that all three places tend to evince the the same thing, that is, the Godhead and deity of the true God? And I entreat Mr. Goodwin to consider the Apostle in. Act. 7.23, 24. and tell me whether he do not purposely in those expressions evince the deity. In the 23. verse he saith, that God which ye ignorantly worship, him do I declare to you. And in the close in verse 30. that they might not think the godhead was like unto gold and silver, or stones graven by man's device; are not these pregnant proofs that the apostle doth purposely and pertinently evince the godhead and deity? But by what arguments doth he do it? not only by his power in making all things, as in ver. 24, but in this, that he giveth to all life and breath (and all things.) And what is this less than his giving them rain and fruitful seasons? and if it appear that his giving all things be brought to prove a deity in the 17. chapter, upon what account of reason is it doubtless, that his giving fruitful seasons is not urged in chap. 14. and to evince the very same thing? The second (doubtless) that Mr. Goodwin presumeth is this; doubtless the thing that God intended should be witnessed on his behalf, was something more secret and out of the way of men's common thoughts and apprehensions; and particularly it was that gracious and good affection that he beareth to men in Christ, his inclinations to peace with them upon their repentance. That it was something out of the way of men's come thoughts and apprehensions, I will easily grant him? but will it be any thing further off from proving it to be only his deity and godhead? Gods not needing of any thing, receiving of nothing, but communicating all things to the creature, and so being the author and fountain of all good, these are as pregnant proofs of a deity and godhead as any, and given by the Apostle, Acts 17.25. And these also are beyond the common thoughts of man; for if Israel, who had the clear manifestations of God in his word, did not yet know that God gave her corn, and wine, and oil, but that they came from her lovers; Hos, 2.5, 7, 8. how much more may it be beyond the common thoughts of the heathen; that their fruitful seasons come from God, rather than from their idols, and so to be more obfirmed in their idolatry? So that it doth not appear that it is not the Godhead, because it is out of the way of men's common thoughts. 2. He saith, It was particularly the good affection which he beareth to men in Christ Jesus, his inclinations to peace upon repentance. But what one expression in all that Text that necessarily inferreth this? Let him show it, and I have done; he useth indeed two reasons to prove it. His first reason is, because such witnesses are only proper to testify grace and love, and the desire of the good of those to whom they are given, in him that giveth them. But 1. Will not his understanding serve him to see them as pregnant testimonies of his deity, and the Godhead? do not rain and fruitful seasons, and works of providence as clearly hold forth the eternal power and wisdom of God as any other thing? Let him consult with Job 38.25, 26. Where God expostulateth with Job about those parcels of the creation and providence, and presseth both, as arguments both of his power and of his wisdom, in the water courses of heavens, in causing it to rain, and by it the tender bud to bring forth; in that he was a father to the rain, & begot the drops of dew; and found a womb of the ice, and bindeth the influences of the Pleyades, and guides Arcturus with his sons, and hath so set the ordinances of heaven in their constant course: is there not both power and wisdom seen in that circular providence? Hos. 2 last. I will hear the heavens, and they shall hear the earth, etc. Let him consider the Prophet Jeremiah, cap. 14. v. 22. where he saith, are there any of the vanities of the nations that can give rain? Art not thou he? therefore we will wait upon thee. What will Mr. Goodwin say to this? are not showers and rain fit and proper testimonies of God's power, and of his deity, and so pertinent to call them off from idols to the living God? Why doth he reassume that impious licence to charge the Scriptures, and holy penmen thereof, with impertinent and improper evidences? they frequently produce rain, showers and fruitful seasons, as evidences of power and wisdom; but Mr. Goodwin saith that they are not proper Testimonies thereof. 2. It plainly appears they always prove his power and wisdom, but where doth he once prove that they are proper to testify grace and love in Jesus Christ? Let him take the wiseman along with him, and he will tell him, that no man can know either love or hatred, so neither thoughts of good or hurt by these outward things. Eccles. 9.1, 2. He causeth them all to fall upon all without exception. Nay, if any difference, most on those to whom he hath the least thoughts of good in Christ Jesus. Psal. 17.14. Men of the world, whose belly thou fillest with thy hidden treasures. To use no more but this, those who are obstinate and incorrigible in sin, and so by God are given up to a reprobate sense, and by his consequent will are for that obstinacy destined to destruction, so that God now hateth them; yet do these, so long as they live upon earth, enjoy rain and fruitful seasons. But will Mr. Goodwin say that they are proper evidences of God's love, and desire of their good, and inclinations to peace upon repentance? But now I am by a fair occasion cast upon a point of some concernment in the controversy betwixt Mr. Goodwin and us; and that is, the sufficiency in the creatures alone to bring men to believe in Christ. Mr. Goodwin in his conference with Mr, Simpson was very assertive of this, that the heathen had sufficient means to bring to faith in Jesus Christ; but he was very unwilling to discover what that sufficient means of faith is, and I blame him not; but he is something more daring in this treatise, and affirms that the rain and fruitful seasons can discover the Saviour Jesus Christ, and bring men to faith in him, they being proper only to testify a reconcilement and atonement in Christ; but I find not Mr. Goodwin in one syllable inclining to prove it by good demonstrative reason. I shall therefore address to accost him with an Argument or two, to prove that rain and fruitful seasons are no proper testimonies of the mercy of God in Christ, or an atonement and satisfaction made by him. Some shall be probable, others more coercive, and that, both ad hominem, and ad rem, and so I shall prove that this cited text contains not sufficient means of faith in Christ. Argum. 1 If the Apostle speak as much in all respects elsewhere, and yet not for that end, or expecting that , that men should discover a Saviour and a Mediator, Than it is probable that in this text Act. 14. he doth not expect such an improvement as to discover a mediator, and so by consequence those things here mentioned, are not fit and proper testimonies thereof. But the former is true. Therefore the latter is true. Certainly the Apostle would have that in his eye as the end, and expect the highest improvement to which those means afforded are proper and adapted. Now let us see in Acts 17.24, 25, 26, 27. when Paul met with the idolatry of them at Athens, he takes occasion to preach the same sermon as to them, at Lystra; only the place is different, all things else alike; the occasion the same, their idolatry; the end the same, to restrain them from it, to turn them from their vanities to the living God; the Sermon the same, in both he preached the power of God in the creation; in both he preached the power of God in the works of providence. Nay, in this text Act. 17.24, 25. he goeth something further in expressions of providence then in Acts 14. for herein he saith only, [he giveth rain and fruitful seasons, and filleth the hearts of men with food & gladness.] But Act. 17.24, 25. saith, [he giveth all things;] but what is the improvement that the Apostle aims at, or any man can rationally expect from these things! The Apostle tells us, [" That they might seek the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] too seek the Lord, and by a gr●ping after him to find him. Now Mr. Goodwin laying the prejudice of his opinion aside, may consider with me, 1. That the person that these are propounded to discover, is not Jesus Christ the mediator, but the Lord God the party offended; it was not to discover an atonement or satisfaction, but a deity; not to bring men in to believe in Christ, or repent of their idolatry, but only to restrain them further persistence in idolatry. 2. Consider, that it is not clearly to see God, and roundly to draw out the most intimate conclusions concerning him, but only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, levi tactu pertractare, or palpare, as it is rendered, to grope as blind men. Now if this text urge as much every way, as Act. 14.16. and yet ariseth no higher than the groping after God in his works, as blind men, and by it attaining some kind of knowledge of him to keep from worshipping stocks and stones; than it is probable that that text Acts 14.16, 17. speaketh not of showers and fruitful seasons as fit and proper testimonies to discover a Christ and a Saviour, and to enable men to draw out very roundly the substance of the Gospel. Argum. 2 If it be not likely that men should hear of Jesus Christ in the Gospel, except some one or more had been sent to preach it, than the rain and fruitful seasons are not proper testimonies of Jesus Christ, neither do preach him. " But the former is true, therefore the latter is true also. Let not M●. Goodwin seek this subterfuge to evade the validity of the proposition, by distinguishing betwixt the Gospel and the sound of the heavens; for he makes the Gospel to carry such a latitude, as that it containeth in it the sound of the heavens, and to hear it by the creatures, is in his sense to hear it in the Gospel, as he himself affirmeth thus; [I grant the preaching of the Gospel is the only sufficient meanus of faith in Christ; Dispute with Mr. Simpson. p. 65. but then I add, that rain and fruitful seasons do preach the Gospel.] And so in his own judgement to hear of Christ any way, is to hear of him in the Gospel, and it is but consonant to reason, because the very hearing of Christ is Gospel. Now upon this foundation I build my Argument; for, if this be true that men cannot hear of this Gospel, or of Christ in the Gospel, except one or more doth discover it and be sent for that purpose; than it must follow that the fruitful showers and seasons do not preach the Gospel. For, these are not they that Mr. Goodwin would have to be sent to preach in Rom. 10.14. Rom. 10.14 But the Minor is Mr. goodwin's own, speaking of that text Rom. 10.14. How shall they hear without a preacher? saith thus; [That it is not likely that any man should hear of Christ in the Gospel, Pagans debt. pag. 33 if some or more had not been sent by God to publish it in the world. Argum. 3 If that text Act. 14.16, (who suffered the nations to walk in their own ways) speaketh thus much to us, that God did not deal with men as under the Gospel, but only give them means to restrain them from their evil ways; then those fruitful seasons did not preach Christ, nor doth that text enforce any such thing. " But the former is true, therefore the latter is true also. The proposition is grounded upon this truth. When God discovers Christ any way, and a mediator and atonement by him, and enableth a man to draw out the most intimate conclusions of the Gospel, he doth deal with them as with men under the Gospel. And the Minor or assumption is Mr. goodwin's own, who in answer to that text Act. 14.16, Dispute Mr. Simpson. p. 63. saith thus; Although he suffered those nations to walk in their own ways, that is, did not deal with them as with men under the Gospel; yet he gave them such means as would have restrained them from their evil ways had they been vigilant. How Mr. Goodwin digladiates with himself sometimes that text is produced by him to prove that God deals with men as under the Gospel, even the heathen, and the nations whom he suffered to walk in their own ways, and that the shows and fruitful seasons preach Christ, and enable men to draw out the substance of the Gospel; and yet other sometimes it is produced to no other end but to grant that God dealeth not with the nations (whom he so suffers) as with men under the Gospel, and all the means that he affordeth to such, tends but hitherto to restrain them from their evil ways, and that but upon this proviso, if they had been diligent. These do not well consist together. Argum. 4 If no man hath any sufficient means originally given him of God to believe on Jesus Christ, but only a remote sufficiency, that is, such in the use whereof they may possess themselves of sufficient means, than the showers and fruitful seasons do not preach Christ, nor are sufficient means of faith in Christ. " But the former is true, therefore the latter is true also. The strength of this Argument lieth in this, for any man to have the Gospel discovered any way. Christ preached, and life upon repentance brought to light, is means sufficient to bring men to salvation. Yea, and Mr. Goodwin himself affirms, pag. ●5. that God giveth faith to no man but in giving these means to beget faith, in his conference with Mr. Simpson; and in this treatise of his, affirmeth, that a heathen man may quit himself to such a degree of wel-pleasing to God, so as that he will not fail to reveal Christ to him in some degree or other which shall be saving. Let Mr Goodwin, if here he do not grant that to have Christ revealed any way, be sufficient means of believing in Christ, Say what is The Minor of the Syllogism is Mr. goodwin's own: in express words, he saith thus; I do not mean that the Gentiles, Dispute with Mr. Simpson. pag. 79. or any man whatsoever, hath an immediate sufficiency to believe in Christ originally given them of God, but only a remote, that is so much as by the use of it they may possess themselves of further means, by which they shall have an immediate sufficient means to believe. I do earnestly desire that Mr. Goodwin had so much divinity as to reduce himself out of this labyrinth into which he hath improvidently brought himself; for if no heathen man hath only more than a remote sufficiency to believe, which he affirms in one Treatise; And that remote sufficiency to arise no higher than so much, upon the use whereof they should not fail of having Christ revealed some way or other, which he affirmeth in another Treatise; then how can this be near the truth, that every heathen man hath such a clear discovery of Christ, and satisfaction by him by the creatures and fruitful showers and seasons, as is a sufficient means to bring them to faith? which is the subject of this his Treatise. His immediate sufficiency implieth the discovery of Christ, his mediate or remote sufficiency excludes it as actually done; yet both he contendeth for to be the inheritance of every heathen man. Is not Mr. Goodwin a fit man to have his mouth opened against his brethren, for speaking at such a rate of contradictions and inconsistences as he doth in his dispute with Mr. Simpson, in the close of it? First let him take the beam out of his own eye, and consider whether that assertion which denies any revelation of Christ to the heathen in any kind or degree, until they use well that which is originally given them of God. And that assertion which affirms, That every heathen man in that which is originally given to him, may with out any further improvement discover Christ, and draw out the sum of the Gospel, Be not contradictions at a sufficient rate. Argum. 5 If the Gentiles, till such time as the partition wall was broken down, were without Christ, aliens from the promises, and without hope; then the rain and fruitful seasons did not preach Christ and life upon repentance, neither were they fit or sufficient means of faith in Christ. But the former is true, therefore the latter is true also. The force of this Argument lieth in this, To have the gospel preached, and life upon repentance discovered, and so, as men are enabled to draw out the most intimate conclusions and sum of the gospel, it cannot be rationally concluded that such are without Christ, and without promise, and without hope: to be without Christ is, as interpreters give it us, ( a Sine Christo, i. e. sine cognition, league, gratia, vita Christi. Cornel. à Lapid in loc ) to be without the knowledge, law, grace, life of Christ. How those that have the gospel preached, can be said to be without Christ, and those that by the showers and fruitful seasons, and the sound of the heavens have the words of eternal life, can be said to be without the promises; and those that by these forenamed means are enabled to draw out the sum of the gospel, and to discover life upon repentance, can be said to be without hope, I shall be an expectant of some of Mr. goodwin's reason to unfold. It is not the evasion of Corvinus that will serve his turn, who being by his adversary pressed with this Text, expounds it thus; ( b Gentes fuerunt sine Christo, quia Christum sibi non sperabant; & spem non habuisse dicuntur, quia non speraverunt in promissiones Judris factas. Corvin. in Mol. cap. 39 §. 4. ) The nations were without Christ, in that they did not hope in Christ; and they were without hope, in that they did not hope in those promises that were made to the Jews: but this comes fare short of satisfaction. For first, these words, in that they did not hope in Christ for themselves, are no rational interpretation of his phrase, being without Christ. For their being without Christ, did distinguish the Gentiles from the Jews; but it was not the want of the act of hope in Christ that distinguished the gentiles from the Jews; because in this they were alike: many among the Jews did not actually hope in Christ, which was the cause of their final rejection, but that which differenced them was their being (sine fundamento spei) without the foundation of hope, that is, the discovery of Christ in the promises, And this will be more evident, if we consider what it was that made them one, and took away this difference betwixt the Jew and the Gentile; not the hope of the Gentiles in the promises that were peculiar to the Jews, this was not pertinent to them as Gentiles, but as Proselytes; but their hope in the promises made to themselves, as appears in the 13. and 17. verses, where the Apostle affirms that those that were a fare off are made nigh, yea, and made one with them▪ but that was by having the gospel preached to them that were a fare off, as to them that were nigh. Now if their oneness with the Jew lay in this, that they had the same promises of Christ in the gospel, and so the same foundation of hope, (same, specifically, I mean, not numerically) it will follow that their difference lay in this, that the Jews had the foundation of hope in the promises, but the Gentiles none, so without Christ and without hope: without Christ, because without the knowledge of Christ; without hope, because without the foundation and ground of hope. But how can those that have Christ preached, and life upon repentance, and the sum of the gospel discovered, any ways be said in this sense to be either without Christ, or without hope? Neither secondly, is this enough to render them in general without hope, because they did not hope in the promises made to the Jews. What if they did not? yet if they had discoveries of Christ and life upon repentance, and the sum of the Gospel preached some other way, especially in a saving way, it is enough to bespeak them not without hope; which until I receive further satisfaction, must prevail with me to think that the heathen have not such discoveries by the fruitful seasons, because they are said to be without hope. Argum. 5 If the word of faith, and the doctrine of Christ crucified, and the sum and effect of the gospel be to the Greeks foolishness; then a natural man cannot by the help of the rain and fruitful seasons arise to any such rational discourse as to draw the intimate conclusions of the gospel thence. But the former is true, therefore the latter is true also. The proposition of this Syllogism I conceive is beyond Mr. goodwin's scruple, because the same thing, in respect of the same person and time cannot be both a rational discourse, and yet foolishness; cannot be clearly seen, and yet not seen at all. F●r so the Critics in that language observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à non videndo, quasi non omnino visum. The minor I conceive is beyond his scruple, from the Apostles express, 1 Cor. 1.23. 1 Cor. 1.23 we preach Christ crucified to the Jews a stumbling block, and to the Greeks' foolishness; and thus it is till they come to be called by the sanctifying and enlightening spirit of God. I might levy up more Scriptures as distinct arguments, but I shall refer them hither, which I entreat Mr. goodwin's thoughts upon, as 1 Cor. 2.6, 7, 8. 1 Cor. 2, 6, 7, 8. wherein the Apostle preached the sum of the gospel to them, he said, he did not preach the wisdom of the world, but the wisdom of God in a mystery, the hidden wisdom of God, which none of the Princes of the world knew. Now I hope that (whatever it be) that is seen and discovered by the light of nature, and by every one that hath but reason and understanding, (as Mr. Goodwin saith, that the sum of the gospel and Christ is) cannot extend itself far beyond the wisdom of this world, nay it is the very same. And how that Christ, or that gospel that is made manifest by the rain and fruitful seasons to every heathen man, can be truly called the hidden wisdom of God, yea, to be hidden from Ages and Generations, Col, 1.26. I see nor, Col. 1.26. These and infinite more, do ex diametro oppose Mr. goodwin's fond gloss upon this text, Act. 14.16. Argum. 7 If every heathen man by the rain and fruitful seasons, and works of providence have a sufficient means of believing in Christ, and to salvation. Then all the Evangelical dispensations in the oral preaching of the gospel by his Son, is no way requisite to faith and salvation. But his latter is impious and absurd, therefore the former is so also. The proposition of this Syllogism is thus grounded, upon the true import of the term sufficiency, which containeth in it all requisites to that thing, in reference to which there is a sufficiency. As to instance; here is no sufficiency to faith, except all requisites to faith be present; so to Salvation itself, and this the Remonstrants upon the principles of reason roundly give us; for speaking of sufficient means to conversion; Acta Synod. Art. 4ᵒ pag. 91 they say thus; Sufficiens gratia nihil aliud est quam ea gratia qua ad conversionem efficiendam ita adhibet quae sunt necessaria, ut quod ad actus praestationem necessarium nihil ultra requiratur. Gratia sufficiens adhibet omnia necessaria; tolle aliquid quod necessarium sit, et non erit gratia sufficiens. Wherein they grant that nothing can be called sufficient in any respect, but that which puts forth all requisites and necessaries; then it must follow, that if the rain and fruitful seasons be sufficient means for faith, there needs no more. And therefore the Scriptures are not to come under the notion of requisites to faith and salvation, and so by consequence to be useless to those ends and purposes. The Scriptures and all Evangelical dispensations tend but hitherto to make men wise to salvation, and to be but sufficient means to lead men to faith in Jesus Christ, and by that to Salvation. But what need any thing to this purpose, seeing every heathen man hath sufficient means of believing, and so of being saved, even by the rain and fruitful seasons; and stand in no need of the Scriptures to make him wise to salvation, because the sound of the heavens, are the words of eternal life, as well as those that Christ spoke, and are sufficient to beget faith in us, and so to save us? But how would this overturn the whole series of gospel discoveries, and call the wisdom of the Almighty to the test of humane presumption? What will Mr. Goodwin say to that of the Apostle, 1 Cor. 1.21 1 Cor. 1.21. After that the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe? Why was all this waste? why did God use this method and way of foolish preaching? was there no need of it? Let us hear the Apostle speak, The world by wisdom knew not God. verse 20. Christ crucified to the Greeks was foolishness. v. 23. It was the hidden wisdom of God, which none of the Princes of this world ever knew. cap. 2 v 7, 8. Such words as man's wisdom never teacheth. v. 13 Such things as the natural man cannot receive, therefore by the foolishness of preaching he saveth them that believe. Let not Mr. Goodwin then say that the rain and fruitful seasons are sufficient means of faith in Jesus, lest he at unawares bespeak this ordinance of preaching foolishness indeed. But Mr. Goodwin (I fear) hath given much occasion to the world to think, that he esteems it but a light thing to prostitute the authority, necessity, weight of the holy Scriptures to the credit of his own opinion. Argum. 8 Those things that have no cognation or kindred with, or relation at all to a Saviour and Mediator, cannot by their own natural import discover Christ, or life upon repentance. But the rain and fruitful seasons have no natural kindred to Christ as Mediator, or any relation to him. Therefore they cannot by their natural import preach Christ, or be sufficient means of faith in Christ. The proposition of this argument is thus strengthened; there is nothing can naturally and rationally discover any thing that is not naturally and rationally contained in it, that by a rational resolution of causes and effects into their natural principles, we may be led by the one to the other in a rational process. But there is no such natural relation or kindred betwixt the rain and fruitful seasons and Christ. Thus I prove it. Those things that in a course of providence had their ends and uses, and were to have their beings, although Adam had never sinned, and so there had been no place for such a person as Christ; have no natural relation to Christ, neither can naturally import him. But the former is true of rain and fruitful seasons. Therefore the latter is true of them also. Adam was set to till the ground, and after the first creation, Gen. 2.5 the fruits of the earth were to be propagated by the help of the influences of heaven as well as man's industry, as appeareth by the text; A mist went up from the earth to water the face of the ground. Gen. 2.6. True it is, they are continued to us by virtue of the merits of Christ, but this is not natural and from their first original. Fruitful seasons are not peculiar to man as fallen, nor yet to man restored; but were also in common with Adam standing: Now I demand whether rain or fruitful seasons had discovered such a person as Christ? Such a work as satisfaction, life upon such a condition as repentance, in his integrity, in which condition I know Mr. Goodwin will say, he was not capable either of the work or discovery of a Mediator. If they did not, then, I demand what alteration is there in their faces now? or how can men make a rational deduction of Christ from them now, more than in his integrity? I say, by their own natural import, without the help of further means to acquaint us with all the transactions betwixt God and fallen man. Thus I have by a few arguments laboured to prove that rain & fruitful seasons do not, cannot preach Christ, discover life upon repentance; and by these I conceive I have refelled his first reason whereby he would prove that the Apostle in Acts 14.16. affirms that God by those fruitful seasons did not leave himself without witness of his good affection in Jesus Christ to the world. His reason is, because such things as showers and fruitful seasons are fit and proper only to testify Christ and mercy in him. His second reason by which he would prove that the rain and fruitful seasons Act. 14.16 preach Christ and the gospel, and the good will of God to men in Christ Jesus, is this as followeth: [The Apostle being to preach the gospel unto the Gentiles, preached no other doctrine to them at Lystra but this; we cannot think that he preached only metaphysical and philosophical sermons concerning the essence and properties of God, but that which was evangelical and savouring of the gospel. Now the holy Ghost reporteth nothing evangelical, if this be not.] But this reason discovers as much of Mr. Goodwin as any that went before, For, 1. Take notice how he doth secretly asperse the Theological and divine Sermons of the Apostle, concerning the essence, and properties, and providence of God, with the detracting titles of metaphysical and philosophical Sermons. Will not Mr. goodwin's knowledge serve him to discern a difference betwixt Theology and Philosophy? God being supra omnes Ens, and extra omne praedicamentum, above all Entities, and without all predicaments. The discourses of his nature, essence, and properties, are very weakly and absurdly called metaphysical, which considers ens, quatenus ens, for its object; metaphysics consider God no otherwise than it considers all other beings, as unum, bonum & verum, that is, as having only an entitive unity, goodness and truth: but to consider God as a Creator and Preserver; as the fountain of all good, these are above metaphysical notions and Sermons. Hence it is a rule, Metaphysica parit scientiam tantum, sed Theologia fidem, that is, Metaphysics beget a knowledge only, but Theology or Divinity begetteth faith. I would advise Mr. Goodwin to retract these notions, lest his Church, who are much led by an implicit faith, should think that the divine discoveries of God's nature, and properties, and providence, comes under the notion of vain philosophy. 2. Suppose they were metaphysical Sermons truly so called, yet in the next place Mr. Goodwin supposeth that the Apostle must not preach such, he being to preach the Gospel at Lystra; as if the preaching of the gospel, and the precahing of the nature, essence, and proprieties of God, were not consistent: But upon what colour of reason, I pray you? may not such discoveries dispose and prepare them to receive the most intimate conclusions of the gospel? Nay, are not such discoveries necessary to this believing in Christ? and are not such preparations and dispositions to receive the gospel, the foundation of this doctrine of universal grace, which the Remonstrants so much contend for? True indeed, had the Apostle come to preach the gospel to the Jews, who were well instructed in the knowledge of the true God, there had been no such necessity; but coming to the Gentiles, who were generally lead away to dumb idols, as the Apostle testifieth, and did not know the true God; it is now requisite that he begin here to make them to know him. For the saving knowledge of Jesus Christ doth suppose a prevening knowledge of the true God, as in Jo. 17.3. John 17.3 it is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent. And in that text so much used in vain by Mr. Goodwin, Heb. 11.6. Heb. 11.6 he that cometh to God must first believe that God is. But let Mr. Goodwin consider, whether those discourses which treat of the nature, essence, and properties of God, be not pertinent notions to make men believe that God is; and that is no more than we must conclude, if our understandings do but go hand in hand with the Scriptures: for to believe in Christ, is no more than to believe that God is reconciled to us in Christ, God's justice satisfied in Christ, and that God will bless us with all spiritual blessings in Christ, which naturally importeth that there is a God, who is reconciled, whose justice is satisfied, who was offended, and who is a rewarder of them that seek him. Hence Divines will tell him, that Christ is but objectum mediatum et secundarium fidei, Ames. med. Theol. pag. 7. the mediate and secundary object of saving faith, and God himself the primary object of faith, as the Apostle telleth us, 1 Pet. 1.21. we believe by him, in God that raised him from the dead. 2 Cor. 3.4. This trust have we in God through Christ; so that it appears to me in vain to preach Christ by whom atonement is made, before we teach the true God, who is offended, and therefore stand in need of having an atonement made; and also, that these sermons of the nature, properties, and essence of God are necessary to the discovery of Christ, and may reductively and dispositive be called the preaching of the gospel. Why then should Mr. Goodwin thus weakly argue, that the Apostle did not preach the properties and essence of God, because his task was to preach the gospel? The Argument would avail è contra. 3. Suppose I grant him these, yet he will be found too light in the balance, for he saith, that this must needs be gospel, because if this be not gospel, he is not found to preach the gospel at all at Lystra, the holy Ghost doth not discover to us any other gospel preached at Lystra. I know not how to blemish his understanding so much, as to say he cannot discover so much in the text as may confute him; neither would I be censorious as to judge him too too willing to deceive both himself and his reader: but I leave it to the world to judge. He cannot but know there were many intervening degrees betwixt these words of the Apostle, and the gospel which he preached at Lystra. These words in controversy were spoken upon the occasion of the people's idolatry; this idolatry was upon the occasion of Apostles healing the cripple: and this miracle was occasioned by the Apostles seeing that the cripple had faith to be healed, and that faith was wrought by the gospel which the Apostle preached, as the text expressly saith, verse 7. by which he converted some to the faith, although others were yet given to idolatry. Now put the case that the words in question be not the gospel; yet may we presume to say that they preached the gospel at Lystra, because the holy Ghost saith that they did preach the gospel there, and therefore that which he produceth as a reason, seems to be of the same validity with all the rest, which is this; the Apostles preached no other gospel, because it is not recorded. And may we not say by the same rule in ver. 20.21. that Paul preached no gospel at Derbe, because what Paul preached there, is not recorded? and would not this reasoning help us to give the holy Ghost the lie? who saith in both, that they preached the gospel both at Dorbe, and at Lystra. By this time any rational man may see what is become of Mr. goodwin's double doubtless, and I cannot but profess it a tedious task to be tied to trace him through all his extravagances, and impertinent allegations. And it is strange to me that he that undertakes to produce such arguments that neither men on earth, nor angels in heaven, can answer, as he saith of himself in his dispute with Mr. Simpson, I need not cite the page, it is so notorious: that he (I say) should thus delitate in a matter of so great concernment, and that not one allegation, nor any particular in any Allegation should have the least conclusive validity in it, Certainly must produce some more weighty reasons to prove that the rain and fruitful seasons are fit testimonies of a Saviour and atonement by him, and the sum of the Gospel, otherwise he is not of that credit with me as to take his bare word for it, and he hath no reason to fasten any blame upon us for not believing his assertions herein, because we find him declining his own heights very much; for after all these his impertinent notions we find him giving the sum of all that went before in this impertinent conclusion, thus; so that it is clear from this Scripture, that all the world, even those that are most straitened and scanted in this kind, those that have not the letter of the gospel, have yet the sufficient means of believing, 1. That God is. 2. That he is a rewarder of all that seek him, Heb. 11.6. which the Apostle makes to be all the faith absolutely necessary to bring us into favour with him. How is he suddenly sunk into a degenerous conclusion, that do ●not at all suit with his intended purpose, which was to prove that all heathen men are sufficiently enabled to believe in Christ, and to draw out the sum and substance of the gospel? and he proves it by a text which he saith proves no more, than that men may believe, First, that God is. Secondly, that he is a rewarder of them that seek him. Is not Mr. Goodwin able to see a wide distance betwixt these two, to believe on Christ, and to believe that God is? Although every one that believes in Christ must believe in God, yet it followeth not è contra, that all those that believe that God is, Secundum et primò succedaneū praeceptum est fidei in Christum non generalis illius fideiqae ante ipsum oenitentiae actum, et quamlibet legalem obedientiam praerequiritur, quâ credimus Deum esse, et praem●is cultoribus suis largiri, sed specialis fidei in Christum. Episcop. Disp. 24. Thes. 1. do believe in Jesus Christ. Adam in his integrity did believe that God was, and that he was a rewarder of them that seek him; but I hope Mr. Goodwin will say, that to believe in Jesus Christ is no act proper and suitable for the condition of Adam's integrity, therefore he had neither a sufficiency, nor yet an obligation to believe, Again, the Jews under the old Testament did believe that God was, and that he was a rewarder of all them that seek him, as is expressed Heb. 11.6. But Mr. Goodwin himself contends for this, that they did not believe expressly in Christ, and it is a pillar of the Arminian doctrine, that faith in Jesus Christ was neither observed nor yet commanded. To believe that God is, and that he is a rewarder of them that seek him, is a general faith that is requisite to every legal obedience, even there where Christ hath no place or consideration, as Episcopius one of the prolocutors of his side clearly speaketh. Nay, yet further, let Mr. Goodwin consider whether the devils in hell do not believe that God is, and that he is a rewarder as well of them that seek him, as of them that disobey him; but these are neither in a sufficiency or obligation, nor yet in a capacity of believing in Christ; the faith of the former comes far short of the faith in the latter. Although Mr. Goodwin is pleased to say in a second place, thus; Which the Apostle makes to be all the faith absolutely necessary to bring men into favour with him. But what ground in the text doth he discern for this his assertion? the text saith indeed that without faith it is impossible to please God; and Mr. Goodwin himself, that an evangelical faith is faith in Christ; and the text further saith, that he that cometh to God, must first believe that God is; but it doth not say that believing that God is, is all that is necessary to believing in Christ, or bringing men into favour with him; he that saith, he that ascendeth to the top of the ladder must climb up the first step, doth not say, that to climb up the first step is sufficient, and only necessary to the reaching to the top of the ladder. It may help to illustrate the case in hand. And if Mr. Goodwin will have no more as probable from this text in Acts 14.16. than this, that the rain and fruitful seasons are means sufficient of knowing and believing that God is, and that he is a rewarder of them that seek him, he shall quietly rest with his desire, although it be a non probatum. But then I must admonish him, that if no more can be forced from this text, not to put any more the word of God upon the rack to stretch it to his own heights, to make it speak thus much, that rain and fruitful seasons are sufficient means to bring men to faith in Jesus Christ, and to draw out the sum of the gospel. And how impertinent this text is to prove his assertion, let all the world judge, seeing it doth not arise so high as faith in Jesus Christ, or the sum of the gospel, but only thus far by his own confession, that God is, etc. The third text by which he proveth his assertion, is from Rom. 2.4. Rom. 2.4. Not knowing that the patience of God leadeth thee to repentance, which he urgeth thus; that the patience of God leadeth thee to repentance, because it doth by way of a rational progress, and clear interpretation discover a readiness to receive such unto grace and favour who repent unfeignedly. The evidence of which reason looks upon us with the same face of dissatisfaction with all that went before. Suppose I grant all; yet how will Mr. Goodwin prove that it is either called patience and long-suffering, however known by that name, without the advantage of the written word, wherein are contained admonitions to repent, and so said to lead to repentance? and this he must prove before he shall carry the cause by the force of this text To decide this difficulty, let us consider, first, the scope of the Apostle in the former part of this Epistle, viz. to conclude both Jew and Gentile under him; the Gentiles he doth in the first chapter, Reprehendit judaeos, quòd ex lege sibi datum Gentiles quasi peccatores condemnabant, et ipsi eadem patratent. Cornel. à lapid in loc. the Jews in this second chapter; and that the second chapter relateth to the Jews, Interpreters generally conclude, as Cornelius à lapide saith, [He reprehends the Jews, because by their law they would condemn the Gentiles as sinners, when they conmitted the same things.] But that the patience of God afforded to the Jew was without the word, I think Mr. Goodwin will not affirm, which is the cause why the Apostle concludes the Jew under a greater inexcusability, because the ministry of the word superadded to the light of nature became not efficacious to restrain them from sin: and from this very argument he argues against the Jew, verse 17, 18. still supposing that those persons enjoying the patience of God, had the Jetter of the gospel; which induceth me to think that the letter of the gospel is one ingredient into this patience that thus leads to repentance. 2 I entreat Mr. Goodwin to examine whether or no in Scripture this term patience, and forbearance, and hard and impenitent heart, and treasuring up wrath, do not imply the letter of the Gospel enjoyed, and abused, wherein God calls, inviteth, persuadeth, admonisheth, waiteth to be gracious, hearkeneth and heareth if men will turn; and thus men continuing obstinate, God is patiented, long-suffering, and men are guilty of hard and impenitent hearts, and treasure up for themselves wrath against the day of wrath. To give a taste of these various expressions First, for the term long-suffering, we find it in 1 Pet. 3.20. The long-suffering of God waited upon the old world: but we read not of this till the preaching of Noah, that preacher of righteousness So also 2 Pet. 3.9. The Lord is long-suffering, which in its very notion implieth a word, and the letter of the gospel, as appears by the words which follow; not willing that any should perish, but come to the knowledge of the truth. Let him consult Beza in his Annotations, who saith thus; a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ducit evangelio, scil. ipsis prophanis, tunc demum parelacto et Iudaeis exhib to, quo respicit particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●bsque Christi verbo benignitas dei po●●st producere homi nes ad peccati sen sum, non ad veram rescipiscentiam. Beza annot. in loc. [That leadeth, that is by the gospel, at length discovered to the Jews, and to those profane Gentiles: without the word, the benignity of God may lead to the sense of sin, but not to the true repentance for sin.] Let him consult with Arminius, and he will tell him thus; [ b Praedestinatio non est ex bonicate simpliciter confiderata, sed ex modo miserio cordiae, et gratiae, et patientiae, & longanimitatis, ex eadem bonitate prodeunt●s erga aliquamdiu reluctantes, et vocationi stutim non parents, ad sustin●ndam moram conversionis. Armin. antiperk. pag. 16. Predestination is not from goodness simply considered, but from mercy, and grace in Christ, and patience and long-suffering issuing out of that goodness towards those that draw back, and do not presently obey their call, that so he might bear with their delay of conversion.] Wherein he clearly giveth us, that patience and long-suffering have no place until men have the call of God to repentance, and men deny and resist, and so God sustain and bear the delay of conversion. So likewise for the term of a hard and impenitent heart, and treasuring up wrath. Let Mr. Goodwin show me, if he can, where they are used, & do not clearly intimate the letter of the gospel enjoyed and abused. A heart that cannot repent, God never layeth it to the charge of any man until he hath used all means to bring men to repentance, which he is never said to do until he give them his word to admonish them to repent. It is true indeed, they may be non punjtentes, but not impenitents, that is negative, but not privative impenitents. Men are not said to be incapable of being renewed by repentance before they have had a taste of the good word of God, Heb. 6.5, 6. And true it is, that the wrath of God is revealed from heaven against all unrighteousness; and they that sin without law, shall perish without law; but to treasure up wrath, to be vessels of wrath fitted for destruction in whom wrath is treasured up, which is all one with the finding the day of judgement more intolerable than Sodom, I know the Remonstrants themselves will not admit without the word. All the works either of the common or extraordinary providence cannot draw men to repentance, if we may believe the joint suffrage of the Remonstrants themselves, who say thus; c Quomodo fieri posse ut rescipiscerent aut rescipuissent si virtutes et virtutes tantum considerantur: virtutes qud t●les rescipiscentiam non suadent: verum aliquod necesse est quo rescipiscentia mandetur aut suadeatur saltem, nam sine verbo ne fictam quisdem re● ipiscentiam. cificere possent virtutes. Scrip. Synod. Art. 4ᵒ. p. 125. How can it be that they should repent, or be said to have repent? if miracles be considered only as miracles without the word, miracles cannot persuade to repentance; it is necessary that the word be added, by which repentance is commanded, or at least men invited to it, for without the word men cannot put forth so much as a feigned repentance. And the judgement of the best of his own side will be a good argument against him; for if miracles and the works of extraordinary providence cannot lead to repentance without the word, how then can the works of common providence do it without the word? Now if this text and all the expresses in it do import a mixture of the word with all the lenity and forbearance of God, than any man may see how impertinently it is produced as a proof for his assertion, which is, that the heathen are bound to repent and believe in Christ, even those that never had the word or letter of the gospel. And thus we have taken a survey of his clear Scriptures, which he saith he hath well examined, and also of the conclusive validity of them for his purpose. Having discovered all his strength in divine testimonies, he makes a transision to humane, pretending to the world, he hath both God & man on his side, but as he doth with the one; so he doth with the other, abuseth them both sufficiently. As he produceth a threefold divine, so he produceth a threefold humane testimony in the fourteenth page of this book, the one is out of Calvin, the second out of Musculus, the third out of the British divines in the Synod of Dort: but by what colour he calleth them to the favour of this cause, I am not able to divine: the dint of their testimony lieth in this, that he calleth on all men to repent and believe in Christ without exception. B●t had he either discovered or considered what call they mean, I persuade myself he would have waved their testimony. He would make us believe that they affirm that God calls all to repentance by such a call as is without the letter of the gospel: otherwise what is their testimony to his cause? But in so doing he is guilty of manifest subornation, for as for Calvin, he witnesseth no such thing, and that I clear thus; 1. He is so far from testifying to Mr goodwin's assertion, that he saith that no man is sufficiently enabled to the knowledge of the Creator without the familiar ducture of the Scriptures; it is the adequate subject of the sixth chapter of the first book of his Institutions; and if he say that man cannot come to the saving knowledge of his creator without the help of the written word, we cannot rationally conceive that he whom Mr, Goodwin calleth one of the best of the Protestant Divines, should also say, that a heathen man can come to the knowledge of his redeemer without the help of the written word; or if he do, his testimony doth not agree with itself, and so I shall lay it aside as not to be taken in so weighty a cause. 2. A second reason is this, because I find him sometimes treating of that call whereby he saith God calls all without exception; but in a sense far different from Mr. goodwin's dreams; for in his discourse upon that text, Many called, but few chosen he saith thu●; Nothing is ambiguous if we hold that there is a double kind of calling, Nihil erit ambiguum si teneamus duplicem esse vocationis speciem; un versalis una, quâ ●mnes pariter ad se invitat deus perexternam verbi praedicationem, et am quibus eam in mortis odo em proponit. Ca●v. institut. lib. 3o. c. 24. § 8 there is an universal call by which he calleth all alike to him in the external preaching of his word, even them to whom it becomes the savour of death, and the matter of more severe condemnation. Now this is clearly Calvin's meaning in his general call, so much relied upon by Mr. Goodwin, viz. by the express preaching of the gospel orally; n●t at all any such universal call by the creatures, without the letter of the Gospel: and until he can produce one place in all the works of Calvin, wherein he mentioneth any other call to Jesus Christ then by the letter of the gospel, he must with me lie under the censure of a wilful and shameless pervertour of men's words for his own purpose: and if he thus mean by his general call, than what strength this testimony contributeth to Mr. goodwin's cause, let any judge, who holds that all have a sufficiency for faith in Christ without the letter of the gospel. And at the same rate runneth the testimony of Musculus. As for the suffrage of the British divines at the Synod of Dort, I cannot conceive that any who had his vote in the suffrage of that Synod about the five controverted points, can produce any pertinent testimony for him; my reason is, because I find them thus speaking point blank against him. Cap. 4o. of conversion. Sect. 4. In man there are some remainders of the light of nature, whereby he retaineth some principles of God, etc. But so far is he from being enabled by this inbred light to come to the saving knowledge of God, and to turn himself unto him, that he doth not make use of it in natural things. And again, in that chapter of conversion, one of the errors concerning that article which they reject is, as followeth, that man can so use the common grace, (the light of nature) that by it he may receive evangelical grace; and that God hath for his part shown himself ready to reveal Christ to all men, seeing he doth sufficiently afford to every man necessary means for the making of Christ known, and for faith and repentance. Now if they reject that as an error, which is the adequate subject of Mr. goodwin's assertion, certainly these are no probable or likely men to add any strength to his cause; and I expect in his next that he produce the words and place where any of these men speak of a faith grounded only upon the sound of the heavens, or that the heathen are enabled by the light of nature to believe in Christ; or else to judge himself whether it be not an unchristian course to force such a sense of men's writings contrary to the stress and current of their judgement, that so he may have the more plausible way for his causeless calumny of inconsistencies and contradictions; and when he hath so barbarously broken their heads, so childishly to give them a plaster, by anking them in the number of the best Protestant Divines, because he thinks they speak of his side. Thus have I examined all his proofs both divine and humane, and I cannot but adjudge them far short of proving his tenant; and therefore I advise him either to send out new, or to take a review of these in a second and better examination, for they are all impertinent to the question first propounded; some of them necessarily inferring the letter of the gospel, the rest not inferring at all either repentance or faith in Jesus Christ, therefore no proper testimony for this doctrine, that all men without exception are bound to believe in Christ, though they never heard the letter of the gospel And thus I have endeavoured to satisfy his own desires, and have taken the weapons out of his hands, pag. 6. by which he thus unhandsomely digladiates against the truth: and I shall conclude I have done it, until I see in his next how he doth reassume them, or else surrender up to me this his first hold, to which I find him something inclined, because as suspecting the strength of that which he hath all this while spoken, he retreateth to a second, which hath no coherence at all with this, which I shall examine: In the 15. Page of his Treatise we find him thus speaking; [Suppose we grant, for Arguments sake, that the heathen to whom the gospel was never orally preached, were not in an immediate capacity of believing it, in those terms of believing lately expressed; yet this proves not but that they may be in a remote capacity of believing, such a capacity I mean, which by a regular and conscientious exercise of those worthy abilities which God hath conferred upon them, might by the ordinary blessing, and by the standing course of providence of God, in such cases, have risen up to an immediate capacity in this kind, so that a heathen man who never heard of Jesus Christ may yet by the effect of the law written in their heart, quit himself to such a degree of well pleasing to God, that he will not fail to reveal his son Christ to him after some such manner and degree as will become saving to him as Christ saith, habenti dabitur, to him that hath shall be given.] He grants it only for argumentation sake, that the heathen are not in an immediate capacity of believing; it seemeth then that he hath been hitherto proving that the heathen are in an immediate capacity of believing, as indeed the whole surface of his discourse tendeth this way. I say, (capacity) as he here expresseth it, because I hope he hath no piece of deceit in his eye, when he for sufficiency puts capacity. Now M●, Goodwin hath not been always of this mind, that the heathen are in an immediate capacity, or have an immediate sufficiency of believing in Christ, for in his dispute with Mr. Simpson I find him thus, pag. 79. upon the distinction and application of sufficiency mediate, and immediate. [My sense is of the question in hand, thus: I do not mean that the Gentiles or any other man hath a present or immediate sufficiency of means to believe originally given them of God, but a remote sufficiency; that is, such as by the use of it they may possess themselves of further means by which they may be enabled to believe.] As Mr. Goodwin is a man that professeth religion and earnest contention for the truth, I am sorry; for him, but as he is a scholar, and received by all as a man of eminent parts, I am ashamed of him, that the world should see such pregnant symptoms of an imposture upon him; that when he is forced to say that no man hath an immediate sufficiency originally given him of God to believe, he should now say, that he only supposeth for arguments sake, that the heathen have not an immediate capacity of believing. Mr. Goodwin knows well, what kind of men they are that stand in need of good memories, and let him make this one of his first retractations, and let the world know that it is not the wantonness, but necessity of his genius, that extorts this supposition from him: for had he not this hold to fly to, there would be no more occasion left for dispute, the matter is so clear against him, both by the evidence of reason and his own concessions. But to let this pass, I shall examine that which he here in the second place urgeth, although it be utterly impertinent to the main business which he undertook to prove; and the rather, because in this he being one spirit with the Remonstrants, I have the fairer plea to examine also that which is the fairest plea for an universal sufficient grace, as it is most plausibly laid down by the best of Mr. goodwin's way, and that he and the Arminians are of one opinion in this, I shall make appear by these following instances. The Remonstrants in their solemn convention before the Synod of Dort make out universal grace thus; a Omnibus hominum cordibus insculpsit aliquam saicognitionem, itaque communi vocatione omnes ad se vocat deus, non eo quidem fine ut secundùm istius communis vocationis tenorem gratiaeque generaliotis mensuram vitam institueates immediatè serventur, sed ut per eam disponantur ut evangelicae praedicationis quâ ipsa salus offertur; & concionis de vitâ ●ternâ rescipiscentiae, et fidei, deque Christi gratia, et justitia quâ vita aeterna per fidem obtinenda et impetrata est, idonei reddantur auditores. Act. Synod. art. 2. p. 327. God hath inscribed in the hearts of all men some knowledge of himself, etc. and so by this common call he calls all to himself, not to that end that those that live according to the tenor of this common call or rule of this more general grace should immediately be saved; but that by this call they may be disposed and rendered hearers of that gospel wherein salvation is offered, and that a door may be opened to that sermon of eternal life, wherein the doctrine of repentance, faith, and spiritual obedience; and the grace and righteousness of Christ, whereby eternal life is impetrated and to be obtained by faith. And Arminius also in his examen of Mr. Perkins saith to the same purpose thus; [ b Dum Christi cognitione destituuntur, tamen se Deus sine testimonio non reliquit, et in illo tempore aliquam veritatem de potentia et bonitate sua illis pati fecit, Legem quoque ment●bus insculptam conserwerit, quibus bonis si rectè usi fuissent, saltem ex conscientia, majorem etiam gratiam ipse etiam concessurus fuisset, Secundùm illud (habenti dabitur.) Arm. anteperk. pag. 259. Even whilst they are destitute of the knowledge of Christ, yet God leaveth not himself without witness; and at the same time maketh known to them the truth of his power and goodness, and doth conserve a law written in their minds; which good things if they use well, or at the least conscientiously, God is ready to grant to them according to that text, [to him that hath shall be given.] And further in the same page he saith thus; [ c Omnes homines aliqua vocatione vocantur, nempè per istam testificationem de quâ adduci possunt ut palpando eum invenient. etc. haec autem vo. a●●o quanquam salu a●s no nest, utp●●e, per eam salus immediat● obtinenda est, sed praecedanea potest dici salutari, quâ Christus offertur, q●ae i●sam rectè usur patam ex Dei milericordia, secutura est. ibid. God calls all men with some kind of call, to wit, by that testification of God, by which they may be brought to grope after God, and so to find him, etc. which call, although it be not saving, so that salvation shall be immediately obtained by it, yet it may be said to be precedaneous to that which is saving, wherein Christ himself is offered; which last out of the mercy of God is ready to follow the good use of the former.] And are not all these devised methods, one and the same with this which Mr. Goodwin excudeth? and do they not lay their foundation of Universal grace very low, even in the Bowels of nature itself? and in all, as well in them, as in Mr. Goodwin, it amounteth to this, that God gives to all some natural abilities, with assisting grace, which if they improve well, God will reveal Christ, and so give more grace till they come to be saved; according to that text, To him that hath shall be given; the lowest stone of which foundation, I shall endeavour to raise, and to Anatomize this intricate method of Universal grace: To effect which, I shall make a little digression not at all from the question; yet from Mr. Goodwin, that I may exchange a word or two with the Remonstrants in the examination of the said two things. 1. How they prove that which is given to all to be grace. 2. How they prove it to be sufficient. The rest I shall examine when I return to Mr. Goodwin. It is well known that the Doctrine of Universal sufficient grace, is the standing Pillar of their Doctrine in the second Article, and hence is it that all that hold universal redemption, do also hold universal sufficient grace, and their mouths and pens do every where savour of this Doctrine. Let us therefore see in the first place how they prove that God gives that to all men without exception, which may truly be called grace And any that are exercised in them, may see that they do profess this very roundly without hesitation. True indeed, in their Synodical writings in the forementioned place they give it the name of More general Grace, but Arminius a little more laxely; in the description of their general call before mentioned▪ he saith thus (a) quibus bonis si recte usi fuissent, Deus ulteriorem gratiam ill●s concessurus est. Arm. antiperk. 259. All men have some knowledge of the power and goodness of God, and such gifts, which if they use well, God is ready to give further grace; where we have it called grace only by intimation, not expressly; he saith God would give more grace, which phrase More Grace, implies some preceding grace: yet in another place he saith more largely thus (b) Vide mihi. anon isto dicto (Habenti d●bitur) promissio ista contineatur quâ spondet Deus e supernaturali g●at●â illumm●turum qui lu rind naturali rectè utitar, aut saltem minùs malè. Antiperk. 218. Consider with me whether or no in that saying (To him that hath shall be given) that promise is not herein contained, whereby God binds himself to give supernatural light to them, that use the light of nature well, or at least less evilly. So that now he makes the Talents that are to be used to be natural light, and the increase to be supernatural grace; when if he had spoken home to the point of Universal grace; he should have made the Talents as well as the increase, that which is originally given to improve, as well as that which is given by way of reward, to be supernatural grace; for the argument is good against him out of his own words; for thus we may argue, if supernatural grace be not conferred, but upon the right use and improvement of natural abilities, than all men have not supernatural grace; and the reason is clear, because they do not use the light of nature well, which expresses of Arminius when Molineus undertaketh to Anatomize, and urgeth against Arminius, thus, God in Scripture is not where said to bind himself to give increase of grace to them▪ that use the light of nature well. Corvinus, who defendeth him, saith thus by way of reply: (c) 1. Non ab Arminio dici simpliciter à Deo dari incrementa gratiae lumine naturali rectè utenti, sed luce illâ recte utenti per ad jutotium gratiae. (2) Nec dici ab illo Deum teneri incrementa dare; sed tantum quod Deus vult sine ullâ obligatione. 1. It is not said by Arminius simply thus, that God gives increase of grace to him that useth the light of nature well, but to him that useth nature well by the help of grace. 2. Neither is it said by him, that God is bound to give the increase of grace, but only that God will do it without any obligation: But here Corvinus doth not defend, but chastise his Master; & good reason if he do not express himself in such a fundamental point, (modo decenti) in such a manner as becometh it; and I must tell also Corvinus, that both th●se replies are far from truth. For clear it is; 1 That he affirms simply that God gives increase of supernatural grace to him that useth the light of nature well, without any mention of the least syllable of assisting grace, as any may judge that revieweth the forementioned quotation our of him; if any for Corvinus, can extract out of that text, the least syllable leading to assisting grace, I shall then say that Corvinus defends; but if not, he showeth not what he doth say, but what he should have said. Now if any shall say to this, that Arminius is so to be understood, becuse sometimes he expresseth himself to the full; I find him indeed thus in other places speaking. (d) Anne natura prorsus destituta gratiam & Spiritu Dei, instructa est notitia veritatis? etc. non Arbitror ista dona naturae sine gratiâ & spiritu Dei tribui posse citra injuriam gratiae divinae. Arm. resp. ad A. Art. 31. Artic. 15. [But can nature altogether destitute of the grace and spirit of God, be instructed with the knowledge of God, etc. I do not think that such natural gifts, without the grace and spirit of God can be granted, without manifest injury to the grace of God:] But this doth not at all reduce him to any clear discovery of the truth, but rather detect his fraud; for they may have the Spirit of God, and gifts of it, originally, and yet no supernatural grace given them, de novo, to use the gifts of nature well; because according to their own principles, every man hath (Reliquias vitae Spiritualis) the Relics of spiritual life; whereby they know something of God, and are enabled to do the things contained in the law; which yet the Apostle saith, the Heathen do by nature; and this not only Arminius, but Corvinus himself saith, as I shall show presently: so that seeing his clearest words are liable to this charge of aequivocation, it savours of too much levity and inconstancy to treat or the use of natural light, in so many places, without the least hint of any new principle of assisting grace; and I cannot but judge thus, that because they cannot make good their Doctrine of Universal grace, without this pretended assisting grace, he therefore sometimes scatters such expressions carrying a covert intimation thereof; but because they find the proof of it from Scripture to be but slender, they most frequently let that pass untouched. But however, if the question turn upon this hinge, it is very improvidently done of them, to let the whole credit of their cause hang upon their bare assertions; for they do not produce one Scripture in all their writings, to prove that God gives divine assisting grace to enable men to use the light of nature well: and here the question concerning universal grace sticks betwixt us; They affirm that God gives to all men assisting grace to use the light of nature well: We, on the other side deny it, and provoke them to produce one place of Scripture to prove it, and they have not produced it yet to his day. When Molineus in his Anatomy of Arminianism, Quod dicis falsum est. chap. 39 sec. 2. chargeth them thus; God it no where said to give to all men supernatural grace, to use the light of nature well: Corvinus only answers thus, That which thou sayest is false, when it had been more becoming him to produce Scriptures, where it is said, that that which is given to every man is called grace: But he produceth something that pretendeth towards reason, and therefore I must leave Arminius, and speak in a word or two to Corvinus. And in the first place, to tell him that it is much prejudicial to their cause to wave Scripture, and from reason only to seek for stabiliment in their own obscure deductions, which are very obnoxious to scruple: which in the next place I shall examine. 1. He saith, Ibidem Neminem relinqui sine testimonio. none are left without witness; but it is as obscure for us to know what testimony or witness he meaneth: I suppose he understandeth that witness mentioned, Acts 14.16. wherein God is said not to leave himself without witness, which text is so much insisted upon by them; but then could not Corvinus his acute reason tell him, that this is no satisfaction to Molineus' charge, except he had also proved that this testimony is supernatural grace: the testimony there spoken of, is by those fruitful seasons, showers, and filling their hearts with gladness; but this is far short of that supernatural grace pretended by them. Those that are given over to a reprobate sense, and so natural as that they are without all knowledge of God, and so certainly without all assisting grace; yet they had that testimony of the Deity, in showers and fruitful seasons. 2. He saith Secondly, some Talents are given to all men: Omnibus aliqua talenta dari. ibidem. And what then? will it therefore follow that assisting grace is given? I think not. Assisting grace is none of the Talents that God gives so generally, but rather that natural light, and (reliquiae and scintillae luminis) the Law written in their heart. Dantur incrementa gratiae rectè utenti lamine naturali peradjutorium gratiae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The grace of God is not by themselves said to be a Talon, but (principium quo utuntur talenta) that principle by which the Talents are used. as Corvinus saith. God gives increase of grace to him that useth the light of nature well, by the grace of God assisting him. now if the assisting grace of God be not one of those Talents, it is no plausible argument to urge, assisting grace is given to all, because Talents are given to all; except he say, that where God gives natural gifts, he always gives assisting grace to enable them to use them well, which is not to prove the question in hand, but to beg it. Ista gratia quae data est ad hoc ut Deum ●olamus non potest non esse supernaturalis, ibid. 3. That which is most plausible is this, That grace of God which is given to that end that we may worship him, cannot be less than supernatural, This is true, but nothing to the business in hand, because the question is not this, Whether that grace given by God, to that end that men may worship him, be supernatural: but whether that grace be given or no to all men without exception; this we demand a proof of in all the Scripture: true indeed, the light of nature and works of providence discover that there is a God, and that he is to be worshipped; thus far men by groping after God may come to know; but this is far short of this (ut Deum colamus) for the actual worship of God cannot be without a rule, by the help of which we may worship him according to his own will: and this is the height of the Doctrine of Universal grace, They dare not call nature grace, lest they should come too near the Doctrine of Pelagius; and that God gives principles of assisting grace, they have not yet proved, but only by these few infirm arguments, and all the world may yet take notice, that the proof yet remaineth to be made on their parts; and till they give us some Scriptures wherein that which God gives to every man without exception, is honoured with the name of grace; we shall judge them more abundant in assertions then in proofs, And besides the want of proof, which lies as a ponderous stone in the way against that Doctrine. There is also the validity of an argument or two to take away, before they can pass for plausible Defenders of that faith: I shall therefore address myself to urge them with some few arguments to prove, that that which God giveth to every man cannot be called grace; neither doth God give to every man that assisting grace, whereby they may, and to that end that they might, use the light of nature well. Arg. 1 If God to many in the world be but (paratus faccre gratiam) ready to give divine grace, than he doth not actually give assisting grace to every man in the world without exception: but it is as frequent as their pages to use this expression (Deus aut gratiam facit, aut facere paratus est) God doth either give grace, or is ready to do it; which Salvo they need not so cautelously to provide, if they can prove that God giveth to every man divine assisting grace, to that end that they might use the light of nature well. Arg. 2 All grace given to man since the fall, in tendency to his recovery, comes to us through Christ, and is called the grace of Christ. But the grace of Christ is not exhibited to all men without exception. Therefore no Supernatural grace. All grace comes to us by Christ, therefore it is called the grace of Christ, Eph. 1.3. John 1.16. and we are blessed with all spiritual blessings in him, Eph. 1.3 and we are said to receive grace for grace from him, John 1.16. But that the grace of Christ is not exhibited to every man without exception, I need not produce Scriptures to prove; for the Remonstrants will surrender it up to us without any hostile progress: for speaking of the natural law inscribed in the heart of all men, they say thus, as I have formerly quoted from them, Not to that end that by that only they should be immediately saved, but that by that they should be rendered fit hearers of the Gospel, wherein there is the Sermon of the grace of Christ. Whence I conclude, that the grace of Christ hath no place, till that natural light be actually improved, and that so high, as that thereby they make themselves fit hearers of the Gospel, and so to receive the grace of Christ: now if any may receive the grace of Christ, to that end that they may use nature well, and so by consequence before they do use it well, than the words of these great disputers want weight to ballast them. Cornel. à lapid. in loc. Besides, let them consult with the interpreters of their own side, who thus expound this text, Eph. 2.12. wherein it is said, the Gentiles were without Christ; one saith thus, without Christ, that is, without the knowledge of Christ, the law, the grace, the life of Christ: These two are arguments ad hominem. Arg. 3 If God suffered the Nations to walk in their own ways, than he did not give the principle of his assisting Grace to that end, that they might use the light of nature well. But God suffered the Nations to walk in their own ways, Acts 14.16. Therefore he doth not the latter. This Argument I humbly conceive hath so much weight in it, that it will deservedly challenge their most intimate consideration, and it is grounded upon this foundation: For God to suffer them to walk in their own ways, which the word of God affirmeth, and yet to do what in him lieth to hinder them from so doing, which this method of the Remonstrants must needs import, are in themselves very contradictious and inconsistent, and that upon the principle of Arminius himself, which is, that (a) Permissio est cessat●o ab omni impediendi actu. Anteperk 2. p. 21 impedition and permission cannot stand together, permission is the cessation from all acts of impedition; for clear it is, that he that doth any thing to hinder an act, cannot be properly said to permit it, although the thing itself be done. Now let us proceed to the business upon Arminius' grounds, that Permission is the suspension of all efficiency, whereby the action of men may be rationally hindered; and that God hinders an act two ways, either giving a law whereby men are not left to their own liberty, but they are so confined, that they cannot do it but sin: as also by putting to any impediment, whereby the action may be hindered; both these then must be wanting if there be a permission; and so by consequence, where there is permission, there is neither of these, so that by the help of this, we may come to conclude what consonance the Doctrine of universal grace hath with the Scriptures or Reason. Will they think it rational for us to say, that that father which gives to his son a great estate, or it may be a lesser portion, to negotiate and trade with, and also by his counsel and direction, yea and his labour and pains, is ready to assist him; that he should be said to leave him to himself, and to suffer him to walk in his own ways? So in this case, they say that God gives all the heathen a law to circumscribe them, and by that their consciences will accuse them, and condemn them if they walk not according to that law, and this God gives them as a full stock and measure of Talents, to negotiate and drive on an heavenly trade, and with that intent, that they may thrive in a spiritual estate towards heaven; and not only so, but by the motion of his holy Spirit, assist, direct, and move, and persuade to restrain them from abusing those Talents, and to the end they may use them well. If so, then what truth can there be in that Scripture, that saith, God suffered them to walk in their evil ways? or if there be truth in those Scriptures, what truth then in those frequent assertions of theirs, that contain such administrations of grace to them, to hinder them from walking in their own ways? seeing permission and impedition cannot stand together; no nor your permission and the putting forth such means, as either they suppose may, or intent should hinder such actions, can consist and stand together. And as a further illustration of this argument, I demand Cui fini? to what end is this principle of assisting grace given to all men. I● is true, I know, they tell us in general that it is to assist them that they may use the light of nature well: Specialem modum operationis, non necesse est nobis exponere. Corvin in Mol. c. 43. S. 5. Etsi dici à nobis actum per meras scastones●n nobis effici probare non pussy; lubenter canon concedimus cam non effici fine suasionibus, Ib. see 7 Ponitur Impedi mentum volan tati duplici more do; vel per modum naturae, vel per madun liber●a●s Prima est physicci ●pellendo. Secunda est moral●e● suadendo; in prima voluntas necessariò, in secan a certò impeditur. Armin. Antiperk p 150. but this doth not satisfy. I demand further, what is the work, or the manner of working in this case? how doth this spirit assist the heathen to use nature well? They deny any infused habits, but it must be in a way that suits well with the liberty of man's free will, which is by moral suasion, as they say in all their writings: yet if we charge them with this, they deny it, and that upon good ground: for if they say it is by a Physical efficiency only, it destroys their very foundation; and if by a moral suasion only, they cannot prove it; we may well therefore demand how? but we cannot receive satisfaction from them in this, for they answer us thus, The special and particular manner by which the spirit works, it is not necessary for us to explain. How do these assertors of universal grace delight to lurk in obscurities, and upon every occasion decline the open profession of the truth? and it will be too much digressive from the point, for me to engage in this dispute (de modo operationis gratiae) but to take it as we find it granted by them, thus: Although thou canst not prove that we say the grace of God acts by mere suasion, yet we grant willingly it acts not without suasion; or to ●ake the words of Arminius, who treating of permission which he maketh to be a suspension of all impediment, saith thus, Impediments are put before the will of man two ways, either by acting according to the manner of nature, or acting according to the manner of free choice; the former is by Physical impulse, the second by moral suasion; in the first the will is necessarily, in the second certainly hindered. By all which we may conclude, that where the grace of God is given by way of an assisting principle, it must be either by a Physical efficiency, necessarily acting the will, or by a moral persuasion, certainly persuading the will, or both jointly; and so on the contrary we may say, that to them whom he neither Physically moves, nor morally persuades, to such the assisting grace of God is not given to hinder them from walking in sinful ways, or to enable them to use the light of nature well; by this we may conclude, that this assisting grace is not given to the Heathen nations, because he suffered them to walk in their ways; which permission excludes both Physical efficiency and moral suasion, and that this is firm reason, I shall present to the world their own grants. Fi●st Arminius gives it as the ground work, thus (a) Perm●ssio igitur quà Deus perm●tat creaturam ra●ionalem perpetrate actum, est suspensio impedimentorum om●um quibus volantas persua denda erat. Arm, in Perk. p. 153. Permission by which God permitteth a rational creature to commit any act, is the suspension of all impediments, by which the will is to be moved and persuaded. Now I thus urge, that if permission be the suspension of all impediments by which the will is to be persuaded; then I say, the will is neither to be Physically acted, nor morally persuaded; where either of these is, there is no permission, and this Arminius himself granteth, thus: (b) Impedimentum quo peccatum quà tale impeditur, est vel voluntatis divinae ● velatio, vel suasio voluntatis ad obre●nperandum voluntati divinae; unde constat, permissionem peccati esse suspensionem istius revelationis, vel suasionis, vel utriusque. pag. 157. The impediments by which sin as sin is hindered, are the revelation of the divine will, and suasions to move the will to obey that divine will. Whence it is clear, that God's permission to commit sin, is the suspension of that Revelation, or of that suasion, or of both jointly. And as a further testimony in this case, he saith in another place thus; (c) Nam utunum argumentum impedire potest voluntatem ne velit quod Deus vult impeditum; ita necesse est ut nullo argumentorum istorum persuadeatur voluntas ad nolendum, secus non est permissio. p. 153. For as one argument may hinder the will from willing that which God would have hindered, so it is necessary that he use no argument to persuade the will to be unwilling, otherwise there is no permission. What can be made more clear than this, that where God permits, he useth no means either Physically to act, or morally to persuade the will? Now to draw to a conclusion in this Argument, thus I sum up the strength of it, God permitteth the Nations to walk in their own ways, according to the Scriptures, Acts 14.16, 17. and because he permitteth, therefore we must not say, that either he Physically acts, or morally persuades the will to use the light of nature well, according to the Remonstrants own concessions; and then I conclude, that either the assisting spirit and grace of God is not given at all, or else to be idle, or to no use, not to assist them to use the light of nature well; Let them take which of these they please, and till any for them can prove, that Gods assisting grace and spirit, and permission or suffering them to walk in their evil ways can stand together, without being at a very high rate contradictious, I shall conclude that they do but usurp the title of Universal Grace. Arg. 4 If there be no need of the assisting principle of Divine grace to enable men to do those things that are contained in the Law, than God giveth not to every man his assisting grace to do those things contained in the Law. But there is no need of Gods assisting grace to that end: Therefore there is no such principle given. Corvin. in Mol. cap. 11. sect. 4. We challenge (and that but in equity) that liberty of arguing which they take unto themselves: When we urge that Adam in integrity had that grace, which if we had now unmaimed and not impaired, we might be as able to believe in Christ, as Adam was to do that which was commanded him; and so by consequence that grace which Adam had was (principium potestativum credendi in Christum) the potestative principle of believing in Christ, if his condition had required it. To this they say, God did not give such power to believe to Adam in his integrity, because then there was no need of it: and that upon this ground, it is against the wisdom of the Almighty to give grace to do that, of which there is no need, or to give grace where there is no need And may not we likewise say, that it is not suitable to the wisdom of God, to give his special assisting grace to enable them to use the light of nature well, when they are enabled without that grace to do the things contained in the Law? Now in this Argument I shall proceed only upon their principles, and I clear it thus. When we urge that all men are dead in sin, and so improve this as an argument for the power of God's grace, because men are dead, and so cannot further their own conversion, or prepare themselves to receive regenerating grace, as Molin presseth Arminius; Corvinus, who is the defender of the Arminian faith, replieth thus (a) Addo quidem cum habere reliquias vitae spiritualis (& explico me) in intellectu ● aliquam Dei cognitionem; & in affectu defiderium ad bonum cognitum: ideoque licet id quod vere bonum est age e non possit, potest tamen per illud bonum aliquid agere, intelligare Deum, esse bonum & justum, facere caquae sunt legis, pagnare cum defideriis licet non vincere, locomotivum regere, quae talia sunt quae Deu requirit ab eo quem intendit regenerare. Cor. in Ma●. 32. se. 2. Man hath the relics of spiritual life; that is, in his understanding some knowledge of God, in his affections some desire of good being known: so that although he cannot do that which is truly good, yet he can by it do some good, understand God to be good and just, do the things contained in the Law, fight with his own desires, although not overcome them; and to govern his locomotion, which things God requireth in those whom he will regenerate. Now if man by nature have such relics of spiritual life in him as to know God, desire good, do the things contained in the Law, fight with their desires; govern their locomotion, and all this by virtue of the relics of spiritual life; then what need of a principle of assisting grace, de novo, to enable them to do the things contained in the Law? for that which is performed by the relics of spiritual life, need not any assisting principle of grace anew. Again, the Collocutors at the conference at Hague, upon this very argument, say thus, (a) In spirituali morte non separantur propriè dona spiritualia ab hominis voluntate, quia nunquam illa fuerunt et insita. Sed libertas duntaxat agendi bene aut malè, quae libertas quamvis vites suas non exerere possit in homine peccato●e propter tenebras intellectus, & depravationem affectuum, mansit tamen pars creatae naturae. Col. Hag. 279. In spiritual death, spiritual gifts are not properly separated from the will, because they were never in it; for in the will there is only that liberty of doing good or evil, which liberty although it cannot put forth its strength in fallen man because of the blindness of his understanding, and depravation of his affections, yet it remaineth as part of a created nature. And many of such like expressions pass in that argument, by all which they affirm death to be only in the understanding and affections, not in the will; but that in the depth of spiritual death, the will according to its natural freedom, can act as the understanding dictateth, and the affections move; all which are very contradictious to themselves in other places, and the holy Scriptures every where: yet upon this ground I proceed against them with their own sword, The will needs no life to be infused anew, it is enough if the understanding and the affections be rectified; but as for the understanding that hath the knowledge of God, and the truth naturally, which Arminius calleth (Lumen naturale) natural light, and Corvinus Scinitilla luminis, sparks of light, which light is called the law of Nature, and so often by the Arminians and Mr. Goodwin called natural light: and in the affections there is a desire of good, fight with inordinate desires, and by both they come to do the things contained in the Law, and that by nature; what need then of a principle of assisting grace conferred anew, to enable them to do any of these? True indeed, the Remonstrants often use the word grace as Pelagius did, Gratiae vocabulo invidiam frangens, & offensionem declinans. of whom it was said (by the word grace he endeavoured to break the cloud of envy, and avoid offences) so these, merely to serve them at this turn, and to carry on their own interest, are strong sticklers for the grace of God, to assist man in doing the least thing towards grace and salvation. When they would prove man not to be wholly dead, they urge some Relics of life, whereby he is able to know God, desire good, fight against his lusts, govern his locomotion, do the things contained in the Law, Textus non dicit eos dispositos esse à Deo. Coll. Hag. 109. and so to dispose themselves to grace and eternal life: for thus they say when they speak of, or rather pervert that text, Acts 13.48. (As many as were ordained to eternal life believed) they say that (ordained) in the text, is no more than disposed to eternal life; and that the text saith not they are disposed by God to eternal life. Now not to be disposed by God, is not to be disposed by the grace of God; for by that we say men are disposed to eternal life: but it seemeth they say men are disposed to eternal life, and yet not by God or his grace, and what can this be but by nature, and the natural powers of man, and so of themselves without any new principle of assisting grace? And yet when they come to make out a general and universal grace, than no man must be disposed to do any thing, or know any thing, but by a principle of assisting grace, without which, nature is wholly blind; and are now become as absolute patrons of the grace of God as may be. Oh the fraud and juggling of these supporters of the doctrine of universal grace! I urge these two things to them; First, when they urge that man by the relics of life hath abilities to all those things before mentioned, and this to prove man not to be wholly dead. I demand whether they understand man to have those abilities by the relics of life, with the assisting grace of God or without it: if they mean with it; than it is very impertinent to prove man not to be wholly dead; for no man is so simple to plead man to be so dead by sin, that he cannot do anything, being excited and assisted by the grace of God; and if they mean the relics of life without that grace, than I have what I desire, that all men have not grace; so universal grace falleth. Secondly, I urge, if those words in Act. 13.48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which text according to their own gloss is to be read thus [as many as were disposed to eternal life;] if those words (I say) disposed to eternal life, do not necessarily import thus much, that men are disposed by God to eternal life; Then what ground have they to say that no man is able to do the things contained in the law, or any thing whereby he is disposed to faith and regeneration, but as he is assisted by the grace of God de novo? How necessarily is this doctrine inevitably involved? When they would prove man not to be wholly dead, than we have it only thus, [they do by nature the things contained in the law;] but when they come to prove universal grace, we have it with a comment thus; [they do the things contained in the law by nature, as it is helped and assisted by grace] let them adhere either to the one or other: either, that man hath no such relics of life by which he is able to dispose himself to faith; or else that a new principle of assisting grace is not needful, nor given to every man. The one will help in the point of the manner of working of God's grace in man's conversion; the other in the point of universal grace. And until they can reconcile those relics of life in every man, whereby they are enabled to do those things contained in the law, & to prepare themselves for faith; and the necessity of the assisting principle of God's grace to be imparted to man anew, for those ends & purposes; I shall conclude, that they do but usurp the name & title of universal grace. Thus I have endeavoured to prove that that which they pretend is given to every man, cannot be called Grace. In the next place I shall examine whether that which is given to every man (although it be granted to be grace) be truly said to be sufficient. Now this must be proved as well as the former, if they will carry up to the height an universal sufficient grace. Now that this business may be perspicuously decided, it is requisite that we first consider the nature and definition of sufficiency, in general, and then apply it to particular cases. The Remonstrants give us a general definition of sufficiency, tending to this result, Sufficiency is a position of things necessary and requisite to that thing, in respect of which it is said to be sufficient; and this I willingly receive as rational. Upon that text, Isa. 5.1, 2.3. They say thus. (a) Sufficiens gratia nihil aliud est quam ea gratia quae omnia necessaria ad regenerationem adhibet, ut quod ad actum praestationem necessarium nihil ult a requiratur. Definitio gratiae s●ffie ent●s hoc habet, ut omnia necessaria adh●bet; Tolle aliquid necessarium, no● erit gratia sufficiens; pone omnia necessaria, & erit gratia sufficiens. Act. Synod. acr. 4. pag 9 Sufficient grace is nothing else but that grace which affordeth all requisites and necessaries to the effecting of regeneration, so that to the performance of the act, nothing can be beyond it required as necessary; the very definition of sufficient grace containeth this in it, that it afford all necessaries: take away any one necessary requisite, and we take away sufficient grace, grant all, and we grant sufficient grace. And true it is, that sufficiency in general, is well expressed in other words, thus [Positis omnibus requisitis.] But we must not stay in generals, if we undertake to clear the truth of this point to satisfaction. But consider the various ends and purposes, in tendency to which, this or that measure of grace is said to be sufficient. The Remonstrants do not affirm that assisting grace given to every man to be sufficient to all ends and purposes, ●amely to work faith in Jesus, to effect regeneration, or sufficient to bring men to eternal life; as Mr. Goodwin fond dreameth. Corvinus saith thus, (b) Omnibus aliqua m●dia ad●ibentur ad salutem; quae licet non semper sufficiunt ad fidem ingenerandam immediatè, tamen ad actiones aliquas suffic●unt, quibus Deus vult homines ad fidem praeparari. Coru. in Molin. cap. 39 Sec. 1. Some means in tendency to salvation are given to all, which although they be not sufficient to work faith immediately, yet they are sufficient to those works by which God will have men prepared to faith and regeneration. And again the same Author thus, (c) Quantum ad athnicos pertinet ad quo● Christi nomen non pervent, eos taligrat●â absol tè ad sal●tem et fidem sufficiente praeditos non esse, saepe suprà diximus; quare po suimas●, radum suffic●en●iae ac men uram diversam ●alem quae fit pro mensura vocationis, c 37 s. 11 Act. Synod. art. 2. p. 237. So much as appertaineth to the heathen to whom the name of Christ never came, we have oftentimes said that they are not endued with a grace sufficient, absolutely, either to faith or regeneration; therefore we have put divers degrees and measures of sufficiency, according to the measure of their call. So that we have clearly discovered negatively, what the general and common grace is not sufficient to effect, namely not sufficient to salvation, not yet to faith in Christ: but affirmatively, to what it is sufficient, something more dubiously. Sometimes we have it thus, It is sufficient to those actions by which men are disposed to faith and regeneration. Other sometimes we have it thus, that by it men may be disposed to become apt and fit hearers of the Gospel, as the Remonstrants in a forementioned place: which must be things very different. Now here we must look for the height of the doctrine of Universal Grace, thus, God gives common grace to all, by which they are sufficiently enabled to do such acts or works by which they are disposed and prepared for the hearing of the Gospel, and for faith and regenerating grace. The next thing enquirable is, what those works or actions are by which they are disposed to faith and regenerating grace, and to which they have sufficient grace? and these cannot b●e otherwise then confusedly taken up from the pens of the Remonstrants. In that chapter which by Corvinus is set apart to treat of this very subject, viz. of that grace that prepares men for faith, we may find various actions mentioned: as first. (a) Quae legis sunt faciunt; ista opera, licet talia non sint qualia iam regeniti praestant, sed valdè exigua, tamen ea Deus requirit in eo quem intendit regenerate, & iis utitur ad hominem regenerandum. Coru. in Molin. cap. 34. sect 2. The doing the things contained in the law, Rom. 2.14. of these he saith, that they are such as God requireth of those whom he intendeth to regenerate, and useth them in tendency to it. Again in the next Sermon we find another, viz. thirsting after Christ, and a desire of grace, and this he urgeth from Isa. 55.1. and expressly saith thus, (b) Cupiditas salutaris gratiae, & gemitus conscientiae anhelantis sub pondere peccatorum sunt effecta Spiritus; sed non regenerantis, sed ad regenerationem praeparantis, s. 3. The desire of saving grace, and the groans of a conscience breathing under the weight of sin are effects, not of the regenerating spirit, but of the spirit preparing to regeneration. In another place we find thus, (c) Homo in peccatis mortuus, habet in intellectu Dei cognitionem, & in affectu ad bonum cognitum aliquod desiderium, quibus sacere potest ea quae sunt legis, pugnare cum desideriis, & locomotivum regere, quae talia sunt ut ea exigat Deus ab eo quem intendit regenerare Cir. in Mol. c. 32. se. 24. A man that is dead in sins, hath the knowledge of God in his understanding, the desire of that known good in his affections, by which he can do the things contained in the Law, fight and strive with his desires, govern his locomotion; all which are required of those whom God willeth to regenerate. So that by these we may gather up a catalogue of those actions to which man hath sufficient means, and by which he is disposed to faith and regeneration; namely, knowledge of God, desires after God and saving grace, groaning under the burden of sin, fight with inordinate desires, government of the locomotion. These and such like are those actions they mean of. Now I must examine these two things. First, whether these actions be dispositive to regeneration, or that men be thereby properly said to be prepared to conversion. Secondly, whether (though this be granted) all men may be truly said to be sufficiently enabled for such actions. For the first of these, I urge two ways. First to examine whether these actions be truly said to be the effects of regeneration, or the preparations to it. It is the grand question betwixt Molincus and Corvinus. Molineus affirms them to be effects; Corvinus contends for this, that they are but preparations to it, and may be where conversion is not. I shall not use any elaborate discourse in this business, only to put them, or any for them to consider, whether to grieve for sin, and groan under the burden of sin, and to fight with inordinate lusts and desires, and from those to desire and thirst after the saving grace of God, be not parts of conversion: Is there not a change in the affections when we desire good, and the saving grace of God, and are so fare estranged from sin, as to groan under the burden of them; and from that change in affections we come to fight against inordinate desires? which phrase intimateth a reluctance, or aversation in the mind from sin, contrary to that condition wherein our minds are set upon evil works; Col. 1. In conversion there is a double term, A quo, and Ad quem, from which, to which we are converted; in these actions there is both from sin, to God and his grace, and that both in desires, affections, and execution: and is it not yet conversion with the Remonstrants? We may wonder by what colour of reason they can imagine, In Acts dicitur ●e plaritus, qui ante ipsam conversionem Deum timuerunt, & religiosi fuere, ut de Judaes, co●nelio, Lydia Corvin. in Mol. cap. 34. sect. 5. that when men are so fare turned from sin as to grieve for it, groan under the burden of it, and so to strive and fight against it; and so fare turned to God as to desire and hunger and thirst after his grace, they should not yet be partakers of conversion; shall we see a piece of their reason? we have it in Corvinus, who saith thus, It is said in the Acts of the Apostles, that many before they were converted, were religious, and feared God, as Act. 2 5. & 10.2. & 16.14. of the Jews, Cornelius and Lydia. And it will be an excellent proof, when they prove that these mentioned in these Scriptures were not converted before the preaching of the Apostles, which I believe will be ad Gracas Calendas, Let any Arminian tell me what one syllable in those texts, import that those there spoken of, were then unconverted: or where do we find any footsteps of their conversion afterwards, or that the Apostle was sent for to convert Cornelius; and where he did it? till this be done, I shall conclude their proof very infirm and weak. For the Apostle did not go to Cornelius to convert him to God, but to instruct him in a more particular and distinct knowledge of Christ; which I hope they will grant many had not in those days, and before that yet were converted to God. A second piece of their reason, we have from the same Author, and in the same place, from this, that the fear of God is said to be before the revelation of the divine wills and his Argument is this; (a) Ille timor convenit nondum credentibus, qui praecedit revelationem divinae voluntatis; talis est timor de quo sermo est, Psal. 15.12, 14. Ibid. That fear agreeth well to those that yet believe not in Christ, which goeth before the revelation of the divine will: But such a fear is that spoken of, Psal. 25.12, 14. Ergo. But when this argument is reduced to a right and legitimate formation, it will appear to be of the same size with the former. First, for that phrase, believeth not in Christ, he should have inserted, are not converted; now it is ill confounding these two, because according to them, many before Christ (of whom this text is spoken) were converted to God, and yet did not believe in Christ: so that the proposition should have run thus, [That fear agreeth well to men unconverted, which goeth before the revelation of Gods wil] Secondly, That phrase, Revelation of the divine will, must be distinguished, and we must know whether he meaneth, all the discoveries of Gods will, or only a further confirmation or increase of knowledge of his wil If they understand it in this last sense, I deny the Proposition; if in the former, the Assumption: for the fear there spoken of doth not precede all knowledge of the divine will. God may well be said to show his covenant, and to teach in the way that he shall choose, and to tell his secrets to them that are already converted, and have had some discoveries of his will; otherwise David so often as he prays to God in Psal. 119. to teach him his word, his will, his ways, his statutes, so often he should bespeak himself without the knowledge of God's will, and yet unconverted. And by such arguments as those they attempt to prove that those actions are but preparative to conversion and regeneration. I shall only come against them with their own sword in one Argument, thus: they grant us in express terms, that (b) Homo in statu peccati nihil boni ex se & à se potest aut facere aut velle, aut cogitare; sed ne cesse est ut in intellectu, voluntate, affectibus, & omnibus viribus renovetur. Script. Synod. Art. 3. p. 1. Man in the state of sin, can do no good, nor think good, nor desire good of himself; but to these it is necessary that he be renewed in his understanding, will, affections, and all his powers. Now upon this ground they will be reduced to this dilemma, either these actions are not good, or else they are not done as preparative to, but as effects, or as parts (as some would express it) of regeneration. Now to examine which of these two they take: We find Corvinus thus salving the business: speaking of those relics of life in man, he saith thus, (c) Ideoque licèt illud quod verè honum est agere non possit, potest tamen per illud bonum aliquid agere. In Molin. cap. 32. Sect. 24. Although by this he cannot do that which is truly good, yet by this good he is able to do something. A very learned decision, and well becoming such a man. Who ever yet feigned to himself man so destitute of power that he could do nothing? But with him it seems man hath such a sufficiency of grace, that he can do something. But I hope this is not the height of the doctrine of universal sufficient grace; he should have shown what it is that they can do, whether bonum, or malum, or nec bonum, nec mulum; that is, whether good, or evil, or indifferent; Good he denies, Indifferent he doth not say, and Evil he cannot prove. Neither is that any clearer satisfaction which we find in another place, though upon the same subject; who being pressed with this, Whether those works that men did as dispositive to regeneration, were good, or no? he answers thus, (a) Si verè bona ea intelligantur quae habent quicquid secundùm evangelium ad essentiam boni operis pertiner, non sunt verè bona: sed si verum opponitur ficto ac apparenti, c●tra substantiam, suo modo etiam verè bona dici possunt quâ in illis est sinceritas & integritas. c. 34. s. 7 If truly good be understood of that which hath those things which according to the Gospel appertain to the essence of a good work, so they are not truly good: but as truly good is opposed to feigned and appearing, without substance, so they are truly good, because there is in them integrity and sincerity. But he that can reduce this elaborate distinction to right reason, he shall be with me great Apollo. How willing, and yet unwilling is Corvinus to affirm these actions truly good, and that because pressing inconveniences attend him on either hand? And therefore he will speak at a high rate of inconsistency, but he will reconcile the business, and affirm them good, and truly good, as they have the substance of good; but not truly good, as they have not the essence of good; as if the substance of good can be present, and yet the essence of good be absent: as if when the question was put concerning this or that thing, whether it be a true man or no, we should say, as (true man) is taken for that which hath the essence of a man, so it is not a true man: but as the phrase true man is taken for that which is a man, not in appearance, but in substance, so it is a true man; would not this be exploded as very ridiculous? the terms are so coincident, that one cannot be without the other; for it cannot be truly said to be a man quoad substantiam, unless it hath the essence of a man. Quicquid est homo habet essentiam hominis. Yet this is the best satisfaction that we receive from these great assertors of universal grace, and in this distinction they have a double disadvantage. The members thereof are coincident, and so no legitimate members of a distinction; and also the last member, which he granteth, serveth our turn; for then those actions which they produce, which all men have sufficient grace to perform, (as they say) are by Corvinus his own confession such as have the substance of good, and are not feignedly but truly good: then how can such things be done before regeneration as predispositions thereunto, seeing they are truly good? and because they are so, according to their own concessions, they cannot be done by any man until he be regenerated in all his pours: how are they in their last refuge implicated and involved? Secondly I urge. Suppose they he proved to be antecedents to regeneration, yet how will they prove they are true and proper dispositives thereunto? I demand some ground, either from Scripture or reason to prove that by these, man is disposed to conversion. What place in Scripture intimateth either these or any other things as dispositions to conversion, or how in all their writings do they clear these expressions to satisfaction? Those words by which they most declare their minds in this point, I find in Corvinus, who saith thus, (a) Mens nostra est, Hominem communiori istâ gratiâ rectè utentem, ideo esse aptum & idoneum ad credendum Evangelio; quia tal bus evangelium ●um fi●ctu revelat, & ut evangelio credant in talibus efficit, Corvin. in Mol. c. 33. §. 11. Our mind is, that man using common grace well, is therefore apt and fit to believe the Gospel, because God doth reveal the Gospel to such with fruit, and doth work faith in such. And in another place speaking of these very actions, saith thus, God requireth them of him whom he will regenerate. And many more to this purpose; whereby they in stead of proof from Scriptures, being deductions of their own, which are very obnoxious to scruple; and their reasoning is this, they deduct men's aptness and fitness to be converted by such acts, from God's dispensations, and his actual converting of those in whom are seen those acts. And may not I retort this Argument with as great strength thus? Man using common grace well, is not disposed to converting grace, (b) Ea praeexi, it Leus ab eo quem intendit regenerare. c. 32. Sec. 14. because God doth not always give converting grace to such, and doth often give it to others that do not use the light of nature well; or at least as Armanius saith, minus malè: And the Argument is of some strength; if there be no unbended method for God's dispensing converting grace, then what will become of their dispositions to conversion? Many of the Corinthians are recorded to be Idolaters, Adulterers, buggers, thiefs, and what not? they did not use the light of nature well, and yet they were blessed with the Gospel, and did partake of the regenerating grace of God; but let any man show me the dispositions to this grace, by which they were fitted to receive it. Paul was a persecuter, blasphemer, injurious, abusing not only the Gospel, but the light of nature also; which (if Mr. Goodwin divine right) teacheth men to search out and yield to the best discoveries of Gods will and pleasure; and so was without all dispositions to receive converting grace, and yet he found mercy in the height of his obstinacy, which is recorded as a demonstration of the power of God's grace to reduce him, when there were no probable apparent dispositions to receive converting grace; but Tyre and Sydon, who were so well disposed and fitted to receive further grace, and had used the light of nature well, as that Christ saith of them, they would have repent in sackcloth and ashes, if they had enjoyed that word, and these miracles; and yet to them God gave neither the outward means of the Gospel, nor yet converting grace: but what need I cast about to produce proof? The Remonstrants own concessions are enough to confirm us against themselves, who upon the same point thus say. (a) Novimus enim Deum saepe evangelicae praeditationis gratiam iis facere qui nihil minus curae habuerunt quam ut communion vocation respond●ant, & qaum tal●bus eam facit, eandem non facit ii● qui nihilo sunt pejores; & si ulterius consideretur mediorum ad salutem dispensatio, agnoscimus Deum omnis boni largitorem tali ut● libertate, ut paribus impa●em, imparibus parem gratiam conferendo, minus malos non vocando, pejores vocando, ut ex usu vel abusu donorum generaliorū exactam ejus rationem red●i non posse, libenter a●noscimus. Act. Synod. Art. 2. p. 528. For we know very well, that God hath given evangelical grace to them that take care for nothing less than to use common grace well; and also doth not give it to others that are nothing worse than they: and if his dispensations of the means of salvation be truly considered; we acknowledge, that God who is the giver of all good, useth such a liberty in giving unequal grace to equal men, and equal grace to unequal men; in rejecting those that are less evil, and calling worse; and that he makes such a various administration of his grace, that we willingly acknowledge there can be no exact account given thereof by the use or abuse of general grace. And what more clear than this, to cause all that doctrine of dispositions to conversion, which God requires in all them to whom he intendeth to give converting grace, to vanish into smoke? There are no such congruities in men, or dispositions to determine the will of God to give them converting grace, but according to their own judgement he useth such a liberty, that as Jacob, he layeth his right hand upon the youngest son, and reserves his left for his eldest, which makes us oftentimes to admire the depth of the power and the wisdom of God. Now if any shall demand of me, what I have gained in all these allegations? I answer, thus much, that those actions which they pretend all may do, are no way dispositions to converting grace or regeneration, and therefore they have no colour of reason to pretend men are sufficiently enabled to do them, and that in reference to salvation; making all to ha●g in this method, All men have grace to enable them to use nature well, and do things contained in the law, etc. which are dispositions to conversion and faith, and those to eternal life. Hence they infer, that that common grace is mediately saving; but I herein break the chain, and have proved, that they are not dispositions to regeneration, but many of them effects of regeneration, to which they themselves grant all men have not sufficient grace; and therefore not to those invented actions, and so by consequence to nothing. Secondly, I shall further examine, whether (if we granted that such works were dispositions to converting g●●) they can prove, that all men have a sufficiency of means to do a●l those particulars mentioned, viz. to know God, desire good, thirst after saving grace, grieve for sin, strive against in ●r●inate desires, etc. Whether have all men sufficient mea●s to do ●hes●? And this is most directly pertinent to our purpose: They must affirm it, I may deny it; and to clear it I thus proceed. Corvinus treating about sufficient grace, thus saith, (b) Monemus iterum qu●cquid de suffic●entia dicimus, assistentiae Sp●ritus tribui à n●bis. C. 8. sect. 2. This I give as a Caution, that always when we speak of sufficiency, we intent it to be attributed to the assistance of the Spirit of God. Out of which words I can draw out no other meaning but this that they do n●t hold any sufficiency, where there is not the actual assistance of the Spirit of God. Then I p●sse to another expression of his in the same Ch●●ter, ●hus, (a) Non statuimus, Gratiam habitualem omnibus communem; sed ac●udem ●piritus assistentiam ad singulos actus; quae licè omnibus praestò sic, quaterus ag●t secundum rationem pri●●pii praevenientis; pe●ialis tamen est cum in actu adjuvat & cooperat. Ibid. sect, 8. We hold no habitual grace common to all, but only the assisting grace of God to every act, which although it be common to all, as it is prevenient; yet it is but special as it is adjutant and cooperant with them in doing. In all which I will not inculcate the palpable implications of that accurate Remonstrant; whereby he must grant the same grace both common to all, and yet special to some; common to all because sufficient, and yet special, because assisting: We must note also, that assisting grace is (in agendo) in doing. Sufficient is (ad agendum) to the doing any act; and (adjuvant) and (Cooperant) and (assistant) I take to be terms equipollent. Therefore to let the mplication die, by the help of these two places of Corvinus, I thus arue, which will bring me to a fair issue in this point. My Argument this. If all men have not the assisting grace of God to do all those actions, than they have not a sufficient grace. But all men have not the assistant grace of God, to and in those actions. Ergo, Not sufficient grace. The Proposition of this syllogism is grounded upon Corvinus his first expression. we speak of sufficiency, we ascribe it to the assistance of God's Spirit. The minor proposition is grounded upon his second, Which grace is common to all, as it is prevenient; but special as it is adjuvant and cooperant, which are all one with assistant. But I further prove the minor thus: If all men do not actually do those actions, than all men have not the assisting grace of God. But all men do not, &c, Therefore they have not, etc. The Proposition of this argument is grounded upon this truth, The assisting spirit of God is only had in doing; God then assists, and helps, and cooperateth, when we actually do: assisting is properly only in doing. Improperly (ad agendum) to the doing. The minor is clear by experience, and many Scriptures. Now I have waded so fare in this Argument, because it so fairly leads me to a business of very great concernment, touching the nature of sufficiency; and that is, whether any thing can be truly said to be sufficient to the working of any good in man, but what is efficient. And seeing we are so fairly led by the hand of their own concession, I shall assume that liberty at this time to deny it, and to say, that no grace is sufficient to conversion, or to work any good but what is efficient, and doth actually work it. And to prove it, I shall in the first place make use of their definition of sufficiency in general; which was, that it is a position of all things that are requisite and necessary to that action to which a sufficiency is granted. Secondly, I must also adapt the Question to the particular state and condition of man, as he is now corrupt and fallen; and by reason of that corruption many impediments and hindrances lie in the way to his conversion, or doing any thing that may be called good; which I hope (all will grant) must be removed before he can be said to be sufficiently enabled to be converted, or to do any good; as the woman in the Gospel could not be said to be sufficiently enabled to enter the sepulchre, till the stone was rolled away from the door. Thirdly, I must premise also, that amongst other impediments, the depravation and aversation in the will of man, John 5.40. 2 Pet. 3.5. Weems in Portraiture of Image of God in man. p. 98. Act. Synod. Art. 30. p. 1. to convert or do any good, is one of the main, as Christ said to the Jews, I would have gathered you, but ye would not: and again, Ye will not come to me that ye might have life. And the Apostle, Your minds are set upon evil works; which will of man hath such a reflexive influence upon the understanding, that it is kept off thereby from giving in a true dictamen; and as the Apostle saith, for the most part men are willingly ignorant: and this the Remonstrants grant, when they say, That no man can do any good until the will be regenerate as well as other faculties. Fourthly, I must also premise this, that when the will is regenerate, and men of unwilling are made willing, (whether it be a physical efficiency of God's spirit, or by moral suasion only) it mattereth nor, than is the grace of God truly said to be efficient; for velle convertere est converti, velle credere est credere; this is my method by which I use to prove that there is no sufficient grace, but that which is efficient; and it is so plausible, that it hath some assertors besides myself. Singularis illa gratia quâ reipsa salvos & justos efficit, promiscuè dari omnibus negatur. quae quia sola eatenus efficax est, quatenus hominem in peccato immersum non modo evocat, sed excitat; solâ etiam respectu eventus, & hominis jam corru ti dici possit. Conrade. Vorst. Antibellarm. pag. 555. Conradus Vorstius gives his judgement thus, That singular and special grace by which he indeed makes men just, and saveth them, is so fare efficacious as it not only calls, but also excites man drowned in sin; so also in respect of the event, and of man now vitiated and corrupted, it only can be called sufficient. True indeed, I acknowledge there are very elaborate disputes about this very distinction of sufficient and effectual grace. And the Remonstrants thus bound either, Sufficient grace they say is such as is able to produce the effect; and efficient is that which doth actually produce the effect; and this distinction is good, if taken in the general: but as it is applied to man in his corrupt estate, it will not pass; and that upon the forementioned ground. Learned Mr. Perkins urgeth this also, That no grace is sufficient, but what is efficient, and then proves it; he first asserteth it, but Arminius he denies it, and maintaineth the distinction of sufficient and efficient grace, and holds that grace may be said to be sufficient that is not efficient: and he attempts to illustrate the business thus, (a) Deus sufficit multis mundis creandis; sed tamen efficaciter non fecit: Christus sufficit ad omnes homines salvandos, sed efficaciter non fecit. Antiper. p. 245. God was sufficient to have made many worlds, but he did not make them effectually; Christ was sufficient to save all men, but he doth not effect it. Which Instances satisfy not for several reasons. 1.) Because there is no due Analogy betwixt creation and conversion in this particular. In creation there are no impediments to hinder this work; the Chaos riseth not up against the plastical power of the Creator; but in man, and that according to their own principles, there is a strong resisting power, and so as to make the the work of God altogether null and void, as to the act of conversion; no impediments in the one, but such in the other that can not be removed without being efficient. 2) His arguing is fallacious, for when we treat of sufficient means, we presuppose them to be actually put forth and administered; and hence the definition of sufficiency is the Position or adhibition of all requisites; nothing can be said to be sufficient to produce any act except it be applied, and put forth. And I may say (I suppose) with a holy reverence, no not the divine power, except it by his holy will be put forth to create; so that the divine power may be considered either as put forth and set on work by the counsel of his will, or not; if not, than I see not (I speak with submission) how it can be called sufficient. His omnipotency we are taught thus to conceive of, it is that by which he doth whatsoever he will; and if that power be by his will put forth, it is efficient, and so the cause returneth to us again. But Mr. Perkins doth not only assert, but prove also, that now in man's corruption nothing is sufficient to conversion, but what is efficient, and that by an argument which I shall follow a little, and it is this, Argum. If to conversion be necessary prevenient, preparant, operant, cooperant grace of God, than no grace is sufficient, but what is efficient. But the former is true, therefore the latter. This argument is grounded upon this method. Sufficiency implieth a position of all necessaries. Now if all those be necessary, than all must concur to make a sufficient grace to conversion; and if all concur, that grace is efficient; then what is more connatural than this, that no grace is sufficient but what is efficient? And Mr. Perkins proceeds only upon Arminius his own concessions; yet Arminius answers thus, Consequentia ista nulla est, dicere, nulla datur sufficiens gratia, quia null illorum sola s●fficiat. Antiper. p. 246 The consequence is not good, to say, there is no sufficient grace because none of these five alone is sufficient; but this is a mere trifling and misallegation of his adversary. Perkins did not say that there was no sufficient grace; but no sufficient but what was efficient, because none alone except a●l concurred could be called sufficient; and if all did, than it was efficient: and is not the consequence good? I conceive undeniable. If all be granted to conversion, before a man can be said to have sufficient grace to the working of regeneration; then sufficiency and efficiency must needs meet in one; for where all are, there they are certainly efficient; the cooperant grace of God always implying efficiency. But Arminius answers further, (a) Omnes illae gratiae, praeveniens nempe et praeparans, aut suffientes sunt, aut efficaces; Deus praevenit sufficienter & efficaciter, praeparat sufficienter & efficaciter, & quaeri possit an non sic de reliquis. Armin. Antiperk. ibid. All those graces, namely, the prevenient, and preparant, are either sufficient or efficient; God preveneth sufficiently and effectually, he prepareth sufficiently and effectually; and it may be enquired into whether it holdeth not in the two last graces But what rational answer these expresses are to the Argument in hand, I am not able to divine, nor the congruity of them with themselves; The making those graces in one clause to be either sufficient or effectual; in the second clause to be both: couplatives and disjunctives, do not well in the same sentence, referred to the same thing, in the same respect. Besides, here is a gross misunderstanding of his adversary: he did not say, there was not a sufficiency in any of those graces alone to their proper ends and actions; as that there was not a sufficiency in the prevening grace alone to prevent, so not in preparing grace alone to prepare: But he said, not in any alone to convert. If he understand him otherwise, he thinks amiss: and if he judge of his adversary aright, his answer is very impertinent. But further than this, Arminius is his own greatest enemy. Arminius contendeth for a sufficient and efficient grace distinct; so that he should have produced a sufficient grace that had not been effectual, than it had been to his purpose; but this is no probable way to make both sufficiency and efficiency to concur in every grace. And I conceive it is an undeniable argument against himself, that if no grace be sufficient and not efficient, that (viz.) God prepareth both sufficiently and efficiently; and so in preventing, operating, cooperating grace; It will appear that no grace is, or can be said to be sufficient to any end or purpose, but what is also efficient in the same design. And of this I shall make a good improvement, to bring to a fair issue out of this engagement with them, thus, If no grace, no not so much as prevenient and preparant, but they act both sufficiently and efficiently, and not sufficiently prepared and disposed until they be efficiently so; then is my Argument strengthened; which is this, All are not sufficiently enabled either to convert, or to do those things by which they are disposed to convert, until they do actually do those things which all do not, and therefore are not sufficiently enabled; and than what becomes of the doctrine of universal sufficient grace? let all the world judge. Thus I have (according to my small talon) endeavoured to refel the groundless doctrine of universal sufficient grace, and have discovered the rise, and progress, and growth of it, how high it amounteth, where it sticks, and where the proof remaineth on their part very short and imperfect, and that it appeareth not that either all men have that which is truly called grace: or if it might be so called, yet they prove not that it may truly be said to be sufficient to any end, no not to the enabling of men to work those things by which they say men are enabled to conversion; and if neither, then universal sufficient grace must needs fall. And by this engagement with the Remonstrants, whom I now leave, I am the better enabled to engage Mr. goodwin's notions, which are of a fare lower flight: and to him I now return after this long digression. He being something doubtful of carrying on his assertion the first height with strength of reason, viz. a sufficiency of means afforded to all men of believing in Christ, immediately by the creatures, and the sound of the heavens; he is now traversing his ground in the lower road, and would make out a sufficiency to believe in Christ upon improvement of natural abilities according to the standing course of providence, (Habenti dabitur) to him that hath shall be given: in which I shall engage with him, and now only mind him of his changing the expression; his task is to prove a sufficiency in all men to believe; but here we have it only thus, that all men are in a capacity of believing; for thus runs his expression, Pag. 15. Suppose that the heathen etc. were not in an immediaie capacity of believing the Gospel; yet this proves not but that they are in a capacity of believing it. But by the term capacity, I hope he meaneth sufficiency, not only because this expression is suitable to his purpose, but also because in his dispute with Mr. Sympson, treating about the same business, in stead of a remote capacity (as he gives it here) we have a mediate sufficiency, and a remote sufficiency. Now seeing he attempts to make out a sufficiency of believing in Christ in this his second, and (as he thinketh) a more safe and plausible method, I must have a word or two with him about the term sufficiency; for in that discourse wherein men litigate about sufficient means, it is requisite to determine first what sufficiency is. Mr. Goodwin in his writings, I find excuding a double distinction of sufficiency. First, In this place covertly, into Mediate and Immediate near and remote; Pag. 78, 79. but in other Treatises more express. In his Dispute with Mr. Simpson, treating about the same business, he saith thus, There is a double sufficiency, mediate and immediate: Immediate, by which a man is enabled for the doing of such a thing, without the having or doing of any thing else but what he then actually hath or doth. Mediate is such by which he is not enabled to do the thing for the present, but he is enabled to do such things by which he may compass farther means, and so possess himself of an immediate capacity. And this distinction hath some apparent footsteps in the Remonstrants. But I conceive, it is no fair and plausible distinction, because the last member thereof seems to carry a contradiction in the face of it; for, saith he, A mediate sufficiency is that whereby a man is not for the present enabled to do a thing. A rare discovery! an insufficient sufficiency. How that man can be said to have a sufficient means for that to which he is not at the present enabled, let other men divine, for I cannot. Sufficiency if expressed in other terms, is thus, Positis omnibus requisitis; and thus all of his own side define it, to be a position of all things necessary and requisite; Now if he be not enabled without the doing and having a further supplement, there is no kind of sufficiency. He seeketh to illustrate it, and his very illustration discovers the vanity of this his pretended mediate sufficiency; it is thus: Though we have not a sufficiency at present, to speak in an unknown tongue, as Spanish, or the like, yet we have a remote sufficiency, because we have the principles of Reason and Understanding, by which we may come, etc. Wherein 1. His own expresses overthrow him; he saith, Though we have not a sufficiency at present, yet we have a remote: By which I perceive, that by his remote sufficiency, he means a possibility of a sufficiency. But this in its very notion implieth that a sufficiency is not in act; and then the heathen have not a sufficiency: but only are in a capacity of having it: if he intent it thus, it serves him nor, neither will I contend with him. 2. This maketh me think that there is some fraud in Mr. goodwin's changing his expresses, using sometimes sufficiency, sometimes capacity; but this is not ingenuously done: for these are very far distant, and so far that the one doth no whit imply the other. Nay, so far are they distant one from the other, that the one doth exclude the other; for Capacity implyies only a power or possibility to receive; but sufficiency intimates the present position or enjoyment of such means: Those things which we have already, we are not properly said to be in a capacity of them; and so è contra. 3. Sufficiency is such a thing as is determined to an individual position of all necessaries, otherwise no sufficiency; and where that is, there is a sufficiency. But a capacity is such a wild and undetermined notion, that we know not where it should fix its foot. True, a man is in a capacity of learning the Spanish tongue, when he hath the use of reason and his understanding; but may we not say he is in a capacity of learning it when he is born, because he may come to have the use of his understanding, and so further? and why must we stay here? May he not be said to be in a capacity, though somewhat more remote, when he is begotten? for than is he in a capacity of being born, and so of coming to the use of his understanding; and may not this capacity thus run in infinitum? Thus we may affirm, that Adam had a sufficiency to believe in innocence, because he was in a remote capacity, he had understanding and the use of his reason; nay thus may he indeed assert all men to have a sufficiency of believing in Christ without any means tending thereunto, because they have the use of these faculties: But this is but mere trifling; so that in his next he may leave out this distinction. I grant his Capacity, but deny his Sufficiency: and his mediate sufficiency is none truly so called. A second distinction I find in the same Dispute with Mr. Simpson where he distinguisheth thus; Pag. 64. There is a sufficiency by which a man is enabled the more easily to do a thing; and a sufficiency, that is, such a thing without which he cannot do the thing, viz. the act of believing. And this is more confused and impolite than the former. In the first member there is an entire distiction couched; and if he had spoken scholastically, he should have said thus, There is a sufficiency ad rem, and another ad modum rei; one sufficiency to the thing, and another to the manner of doing; for that which is sufficient to the thing barely, is not sufficient to this or that manner of doing. An ordinary power had been sufficient to have barely cured Peter's mother of a fever, but none but an extraordinary miraculous power served to cure her in an instant. But he immethodically giveth it us thus: That is a sufficiency by which we are enabled more easily to believe. As if that grace by which men are only enabled to believe, were not as truly sufficient to the act of believing, as that which he speaketh of to the more easy way and manner of believing. That which excludeth an entire distinction, is not providently produced as one member of an imperfect distinction. The second member of his distinction is such as was never heard to come out of any man's study; it is an uncouth and illiterate description of sufficiency, which agrees to many things that cannot be called sufficient. He saith, That is sufficient, without which it is impossible for the action to be done. It is strange that he did not consider, that without his legs he cannot be an integral man; but I hope he will not say, that his legs are sufficient to make him an integral man, there will be something else required. A man cannot see without his eyes; but his eyes are not sufficient to make him see a thing; there must be a visible object, a well disposed medium, a fit and proportionable distance. A man cannot ascend to the top of the ladder, except he ascend the first steps; but I hope the ascending up the first steps is not sufficient to make him attain the top of it. In a word, of every or any one requisite it may be said, that without it a thing cannot be done; but a sufficiency is not till all requisites be present. And yet these are the most perspicuous notions that Mr. Goodwin sets before us. If he can distinguish about Sufficiency no better, we have small ground to hope he will determine about it any better. But to proceed to what he saith in the several following pages in his Treatise. All that I find of moment in the 15, 16, 17, 18, 19, 20, 21, 22 pages of his Treatise is reducible to these four Heads. 1. That every man can use the light of Nature conscientiously and regularly. 2. That every heathen man may, and that in so doing be doth quit himself to some degree of wellpleasing to God. 3. That there is a standing course of providence whereby God hath tied himself not to fail to reveal Christ, and give further grace to such as improve natural gifts, from that Text, Habenti dabitur, To him that hath shall be given. 4. That upon this ground all men have a remote sufficiency of having Christ revealed, and believing in Christ. A very fair and plausible way (as Master Goodwin thinks) to make out his pretended Sufficiency. And upon these four Pillars standeth the whole Fabric of this his second pretended Method, whereby by he proveth his universal sufficiency. Now a full and clear Answer will be made to him in counter-arguing in every one of these; and therefore I deny all these particulars, and in these following pages prove, 1. That no heathen man can improve the natural gifts given him well (as Master Goodwin expresseth it) regularly and conscientiously. 2. That if he could, yet he could not at all please God. 3. That there is no such standing course of Providence of giving the increase of his grace, as Mr. Goodwin pretendeth. 4. Though all were granted, yet will it not follow, that a man hath a sufficiency of believing in Christ. And when I shall have performed my task in all these, I hope Mr. Goodwin will be seeking about for another Method to prove his Assertion. For the first, viz. That no heathen man merely by the light of nature can improve natural abilities regularly and conscientiously, I need not spend much time to prove it; those of his own side will prove it for me. The Remonstrants never yet contended for an improvement of natural gifts without the assisting grace of God; and but only so much as to do the things contained in the Law: But this is far short of improving natural abilities regularly and conscientiously. And if the Remonstrants did purposely use the term of assisting grace, to avoid the charge of Pelagianism, how can Mr. Goodwin avoid it, when he urgeth this, that men can improve natural abilities; yea, more than that, believe in Christ, only by the light of nature? But to drive on this business to some fair issue: Mr. Goodwin must know, That for a man to improve abilities regularly, is beyond the materiality, and includeth the very formality of a good action; and that a good thing be done in a good manner, according to rule, and conscientiously; Coru. in Molin. cap. 34. §. 7. which the Remonstrants affirm to constitute the reality, and truth, and substance of a good action: And can the heathen man do this without the renewing and regenerating grace of God? The Remonstrants yield ingenuously thus; That man can do nothing that is good, without he be renewed in all his faculties. Script. Synod. Art. 3. pag 1. Then certainly not improve natural abilities in a regular way; for that, according to them, is a saving good, because it is tending to, and directed to salvation. But when Mr. Goodwin saith, A heathen man can regularly improve natural abilities; he implies, that that improvement must be according to rule; which rule must either be the rule of Nature, or the law of God, or the law of the Gospel, or the rule of Conscience. To examine all these. 1. A heathen man by the light of nature cannot improve abilities according to the rule of Nature, or law of Nature; for to do thus, (a) Non dicit Apostolus, Gentes legem implere; sed ea quae sunt legis facere; sc. faciliora aliqua. Qui legem implent, totam et integram facient, quod fieri non possit sine gratia Christi, & fide in Christum, Cornet. à Lap. in locum. is to fulfil and perform the law of Nature, legem Naturae implere; which none of the Patriots of that Cause durst ever claim. Cornelius à Lap. saith thus upon Rom. 2. They do by nature not fulfil the Law, but do the things contained in the Law; that is, some of the most easy precepts: for to fulfil the Law, is to perform it wholly and integrally; which cannot be done without the faith and grace of Christ. And the Remonstrants themselves (as Corvinus saith expressly) (b) Non enim contendimus, Ethnicos legem Dei perfectè implere; sed in eo acquiescimus, quod probamus eos saltem aliquid legis f●cisse. Coru. in Molin. cap 34. § 2, We do not contend, that the heathen do perfectly fulfil the Law of God; but we rest in this, that we prove that they do something that the Law commands. And this the Text itself evinceth, because they have their consciences both excusing and accusing. But there is no place for accusing consciences, where they improve all abilities according to the rule of the law. The worshipping of God (c) Si per rectitudinem intell●gas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verum est, neminem posse rectè Deum colere citra fidem; sed quaeritur, an non possit citra fidem, quanquam non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliquâ tamen ratione, & imperfectè Deum colere. ●39 sect. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the rule. Saith Corvinus, It is most true, that in this sense, it is not possible, that any man can serve God without faith: But it is questionable, whether without faith a man cannot worship, although not according to the rule, yet in some way and manner, although but imperfectly. Then certainly Mr. Goodwin walketh in a very unsafe and difficult way in contending for an ability in the heathen to improve their natural abilities according to the rule or law of nature. Beside, to walk according to the light and law of Nature, is to walk according to the rule of Conscience; for the law of Nature is nothing but the law of God engraven in the hearts and consciences of men; and here Master Goodwin joins them together, [regular and conscientious improvement:] But than I hope, he must mean a rightly guided and informed conscience: else how should it be a rule? A crooked rule will never bring men to the strait way of holiness. I hope, that neither Master Goodwin, nor any Arminian will say, that the use of Naturals according to the dictate of a misguided and erring Conscience, leads either to a further degree of grace or glory. But then consider also, That men not having their consciences rightly informed and disposed, cannot be said to walk so regularly, as to fetch from God increase of grace; but such is the case of all men by nature without the grace of Christ. To consider this a little more distinctly. Mr. Goodwin (I hope) well knoweth, that to the regular improvement of every heathen man, there is required both a Rule and Practice; and they are to afford both, not only to do those things contained in the law; but they are to be a law to themselves, Rom. 2. Now seeing that they are to afford the law and rule within them, I hope, they will say, it must be a right and strait rule; a rightly disposed and a good conscience; otherwise, to walk after the rule of an evil conscience, will not be found an improvement or use, but rather an abuse of natural gifts. An evil conscience is such from which we are to be cleansed, Hebr. 10.22. But from an improvement of natural gifts, or from the right rule leading thereunto there is no need of being washed. Now where is this rightly guided and good conscience amongst the heathen? All men are divided into two ranks by the Apostle; into the Pure and Impure: the pure have all things pure, the impure and unbelieving all things impure, Tit. 1.15. having their minds and very consciences impure, Tit. 1.15. Hence the Casuists tell us, that a Amesius Cas. Cons. p. 102. Conscience is but a subordinate rule, as it is directed by the Word of God. Men have not improved their abilities by walking according to their consciences: Paul was a persecuter: and many come to kill and put to death the tru● disciples of Christ, John 16.2. John 16.2. and both by the dictate of their conscience; they thought they did God good service. And as for the light of the heathen, whereby they may be directed to the observance of God in a way of obedience, Alas, what is it? Well may the Remonstrants say, it is relics of life, and sparks of knowledge, and that they have aliquam cognitionem Dei, some kind and measure of the knowledge of God: but alas, what is it? not so high as to be a rule of an acceptable improvement of their Abilities. I would that Mr. Goodwin had put forth some Discourse of natural light, that we might examine the subject of it, and the penetrative vigour thereof. True indeed, the Heavens declare the glory of God, and the Invisible things of God are to be seen in the visible creatures. But here the glory of God is in the creatures, but as light is in the Sun; which yet is not actually seen by blind men. To the act of sight there is not only required a visible object, but there must be a well disposed organ; and the eye must be open. Now true it is, that the heavens declare the glory of God, as the Sun displays his light; but the heavens do not open the eyes, or give light to the simple, Psal. 19.4, 5, 6, 7. What improvement can Mr. Goodwin produce that ever was made by the rule of natural knowledge? The Apostle telleth us, that the Gentiles are alienated from the life of God, Ephes. 4.18. 2 Pet. 1.9 and that through the ignorance that is in them; having their minds darkened. Man now in the state of corruption, whatever the light be that shines in the creatures, he is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a purre-blinde man, and their height is but to grope after him, palpare Deum, Acts 17.27 as blind men; by which they are capable of so much as to render themselves inexcusable, if they fall to idolatry, and forsake the true God, but that thereby they may know how to worship the true God, and serve him, or that their light is or can be a rule of a right and true Improvement of natural ability, I leave as Master Goodwin's task to prove either by Scripture or good reason; especially such an Improvement, upon which all the administrations of God to men tending to salvation shall proceed. Now until that Master Goodwin cleareth these two things; First, that the Heathen can afford within themselves the rule of a right Improvement of their abilities: or, Secondly, that suppose they have the rule within them; yet that they can exercise such a regular Improvement according to the rule in a perfect Obedience: (for he that faileth in any one thing, walketh not according to rule, and maketh not a regular Improvement) I shall conclude that no Heathen man can make a regular Improvement of his abilities, that is, neither according to the rule of Conscience or Law of Nature, and as for any Law of the Gospel or Positive Law of God: there is no need that any dispute proceed upon these, because in the very foundation of this discourse, it is supposed that those are not revealed to the Heathen. But ere I pass, I shall urge one only argument to prove that a Heathen man cannot make any regular Improvement of his natural abilities, and it is thus. If the natural man be enmity against God, and neither is nor can be subject to the Law of God, than he cannot make a regular Improvement of his natural abilities. But the former is true, Rom. 8.6, 7, 8. Therefore the latter in true also. Now to this Argument, I for the present conceive, that two things chief may be replied. First, he may say, that text, Rom. 8.7. speaks of the Positive and Moral Law of God; but we are treating of the Law of Nature. Now to the Laws of Nature we yield Obedience by Nature, but to the Positive Law of God by Grace. If Master Goodwin please to urge this or any thing like it, than I refer it to him to prove that the Law of Nature and Positive Law of God be different in substance, and not in that respect one and the same, save only in the manner of discovery: the one internally inscribed, the other externally manifested. Again, he must consider, that the dint of the Argument is in this, that the natural mind is enmity against God: the enmity of natural men is originally against God: and so by consequence against any Law of God, whether internally inscribed, or outwardly given: the Law of Nature is as well the Law of God as any of his Positive Laws, and so equally occasions the enmity of a natural man; For (Quae conveniunt in aliquo tertio conveniunt inter se:) both these Laws being the Laws of God, and the natural man's Enmity being originally against both these Laws, agree in this, that the natural man cannot be subject to them. Rectè quidem concluditur, hominem qui merè naturalis est & omnis divinae cognitionis expers, qui instar brutorum naturaliter & secundùm sensum vivit. Corvin. in Molin. c. 33. §. 1. Secondly, I find Corvinus thus replying to us, [Rightly it is concluded that a natural man cannot be subject to the divine Law: but that is such a man as is merely natural, void of all the knowledge of God, and that liveth according to sense, like to brute beasts.] Be it so, than we must inquire whether the Heathen men be not so, Ephes. 4.18. Secondly, their gloss overthroweth their doctrine, their gloss supposeth many Heathen to be without all knowledge of God. When yet their whole Doctrine in this point urgeth so much of Divine Knowledge in every man, that they may improve their natural abilities, and are sufficiently enabled thereunto. Thirdly, they would have man considered in his mere corrupt estate, that is, without all knowledge of God and assistance of the Spirit; so that in their doctrine to have the knowledge and assisting Spirit of God, is to reduce them from the corrupt and natural estate, which knowledge and grace they pretend that every man in the world hath without exception; and hence we come to see that this is the sum of their Doctrine, that now no man is in his corrupt estate, or can be called a natural man, which will render the Apostles words very vain and empty. Fourthly, this answer is grounded upon that exotic tripartition of the World, which we find in all their works: They say (man is either merely natural; or natural, yet disposed to regeneration; or thirdly, regenerate:) it matters not what our corrupt minds may suggest to us to the maintenance of our opinions, when Molin saith, that (The fear of God doth not agree to those that are unregenerate;) Corvinus thus replieth, Si per irregenitos intelligis eos qui animum planè à Deo aversum habent, verum dicis, sed si per irregenitos eos intelligis qui nondum sunt regeniti, erras. cap. 34 §. 4. [If by unregenerate thou meanest those that have their minds altogether averse from God, thou sayest true; but if by unregenerate thou meanest those that are not yet regenerate, thou errest in so speaking.] But can the acuteness of Corvinus discover a way whereby a man unregenerate may not be taken for a man not yet regenerate? as if a man unregenerate, and a man not yet regenerate, be not terms equipollent, and of the same signification; or where can he in Scripture give us the least testimony of Scripture, that presents us with a man not yet regenerate, that hath not his mind wholly averse from God? we should be glad to see any of those proofs; or will they enable us to find such Distinctions in the Scripture, as of natural men, such as are merely natural, and such as are disposed to regeneration? and so likewise of men having the Spirit; Some are such as are by the assisting Spirit only prepared to be regenerate: Others are by the Spirit regenerate and born again. Let them make it appear, that these notions are not the issue merely of wanton and luxuriant brains; the Scripture thus only divideth, All man are either born of the flesh, or born of the Spirit, Joh. 3.6. either live after the flesh, or after the Spirit, Rom. 8.4, 5, 6. Either carnally minded, or spiritually minded, Verse 6. and it saith in general, [As many as are led by the Spirit of God, are the sons of God,] Rom. 8.14. that is, so many as are led by the sweet ducture of the Spirit of God, to do any thing in tendency to salvation, are the sons of God, and so born again: and of such it cannot be said, they are unregenerate. But more shall be said to this purpose, when I see Master goodwin's, replies to this argument, and till I see them, I shall conclude a Heathen man cannot improve his abilities regularly, because the natural man is enmity against God, and cannot be subject to his Law. In the next place, I am to consider the second main Pillar upon which this pretended method stands, and that is, whether a Heathen man by the light of nature, can by his Improvements, or any other thing, quit himself to a degree of wellpleasing to God. Master Goodwin affirms it, I in this second particular counterargue him thus: That no Heathen man can please God by any such Improvement as he is able to make of his natural abilities, If it appear that man cannot by nature improve his natural gifts, upon that defect I know Master Goodwin himself will grant that man cannot please God; so that till he can make good the first particular, we are safe enough here; but I shall go a little further: Suppose man could improve his natural abilities, yet could he not be said to please God; what complacency can any man discover from Scripture, if God takes in the performances and persons of men without faith before they be born again, & become his sons in Christ? the Apostle saith, Ephes. 1.6. He hath made us accepted in the beloved, Ephes. 1.6. Now I shall give the Remonstrants leave so far as to be the interpreters of this and the rest the of like expressions in this Chap. In the fourth Verse he saith, He hath elected us, (in Christ;) now say the Remonstrants (us in Christ) that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, elected us being (in Christ) that is, believing in act; & hence they contend that none are Elected but such as are believers either in act or in the divine prescience, than I hope they will not repine if I say here, from this text (He hath made us accepted in the beloved) that is, we being in Christ actually believers, with whom and by which faith he is well pleased with us, and that none are accepted of God, or he well pleased with any, but those that are in Christ; me thinks they might have so much foresight as not to give such glosses upon any expression in one place that will strangle their own sense in another text. But again, the Remonstrants willingly confess, that no man can fulfil the Law of nature perfectly or worship God according to the rule, and then will they say that God is pleased with lame and imperfect performances? He that faileth in one point, becomes guilty of all. Nay, but suppose they could improve the light of nature to the height of the rule of nature; yet how would they please God by so doing? All the obedience to the Law of God Positive and Moral, cannot please God without Christ. The people of God have confessed, Isaiah 64.6. that their righteousness is as menstruous rags in his sight: then certainly, the natural performances of the Heathen, though never so regular, cannot please God. Paul with all his moral righteousness, though in relation to the righteousness of the Law he was blameless, yet accounted that but dung (which is not acceptable to man) in comparison of the righteousness of Christ, that he might be found in it, but certainly he would not account any thing dung that was acceptable to God, or with which he was pleased. Now the Apostle speaks here not comparatively, that is, his righteousness of the law was dung and loss in comparison of Christ, but absolutely he accounted his own righteousness dung, that he might win Christ: or such conceits that our own righteousness pleaseth God, hinder us either from the seeking or obtaining the righteousness of Christ. Now if the moral righteousness of Paul, though to the law he was blameless, could not please God; How can the natural Improvements of the Heathen please God? Again, the Heathen (let their Improvement be never so high and eminent) are but unregenerate, and not born again, and therefore but yet in the flesh, Rom. 8.6, 7, 8. But those that are in the flesh cannot please God. But I shall reduce all to one perspicuous Argument, and that is this. Arg. 4 (Without faith it is not possible to please God, Heb. 11.6. But the Heathen with their Improvements are without faith, so long as they have the light of Nature only. Ergo So long as they have only the light of Nature, they cannot please God.) Molinaeus in his Anatomy of Arminianism, I find forming the Argument thus. (If a man cannot perform those actions by which he may please God, without faith which is the gift of God, than he cannot of himself please God. But the former is true: Therefore the latter is true). The formation of which Argument made the answer of Corvinus to be so ready at hand, which was, That the conclusion of the argument is nothing against them, they pretending the assisting Spirit of God, they hold not any man can of himself without the grace of God do any thing to please God. Yet notwithstanding this argument is valid enough against Master Goodwin: because he is not so express in the point of assisting grace, as the Remonstrants are, but is all for the light of nature only; but because I will make it firm against all parties, I desire to form it thus: (If no man without faith can please God, than no man can by all his Improvemements please God before faith. But the former is true: Therefore the latter.) And to this Corvinus hath an answer at hand, such an one as we find it, thus: [Heb. 11.6. doth not well prove, Heb. 11.6. Male probat nullam actionem quae Deo placcat praefari posse, quia ibi agitur de tali beneplacito quo quis placet Deo ad gloriam. Corvin. in Molin. c. 33. §. 4. Agitur de tali beneplacito quo Enoch Deo placuit, quando cum è mundo sustulit. Ibid Acta Synod. Art. 1. pag. 211. that no action can be done to please God without faith. Because that text means such a pleasing whereby a man pleaseth God to glory] how they sweat at it to strangle a clear text? First, I demand how that appeareth from the text? that it meaneth such a pleasing, whereby a man pleaseth God to glory, he gives the reason why thus, in the same place, [because it speaks of that pleasing, whereby he pleased God when God translated him;] but this is a manifest forgery: for, saith the text (before he was translated he had this testimony, that he pleased God: but without faith a man cannot please God.) If then the Text speak of such a pleasing, whereby Enoch pleased God before the translation of him, than it is but a mere shift of diversion to confine it to such whereby Enoch pleased God when he translated him. Secondly, it is not because of the long interval, that Corvinus cannot at his turn remember, that he was one of that full Jury of Remonstrants who urge this Argument to the clearing of their doctrine, in the first article from this very place thus: That without which we cannot please God, without it we cannot be elected to life. But without faith we cannot please God, Heb. 11.6. Therefore without faith it is impossible for any one to be elected to salvation. Now, I shall make use both of this argument itself, as also their reply to our answer; to refel their futilous gloss, first, the argument itself overthrows them, if this text be to be taken in such sense as whereby a man pleaseth God to glory (that is, actually to give glory) than their Proposition or Major, must be corrected and run thus: That without which we cannot please God to glory, without it a man be elected to glory. And let any Arminian look upon the face of this Proposition, and tell me if it please them, and whether this be like their doctrine, that no man can please God so far as to Elect him, without that by which he will so far please him as to give him glory; and so by consequence he shall give glory to so many as he elects. What will then become of their doctrine of falling away, and that those that are now elected may afterwards come to be reprobated, and never so please God, as to give them glory? and if the case be such then, what egregious foul dealing are they guilty of, to forge such a gloss against the clear text at this turn; when yet they are forced to relinquish it in another? Secondly, to consider the Answer of the Contra-Remonstrants to this argument thus: [Faith is taken two ways, either for faith present, or for faith fore-seen; the text runs upon faith present, but the question upon faith foreseen, therefore the text cannot agree with the question.] To this Answer, although very pertinent and plausible, yet the Remonstrants with an open mouth reply thus. [ (a) Quis non videt quàm Contra-Remonstrant haerent, quia Apostoli pronunciatum est absolututum & universale. Sine fide nemo potest Deo placere? Act. Synod. ibi. Who seethe not the Contra-Remonstrants to be at a stand here, seeing the saying of the Apostle is universal and absolute without faith a man cannot please God] but (mutato nomine de Remonstrantibus narratur fabula;) or the Remonstrants may well bear with us, it is better sometimes to be at a stand, than always in a precipice, falling downright upon the truth in wilful contradictions: for if the Apostles words be universal and absolute, Without faith no man can please God, why then I pray must it now be confined and determined to such a pleasing (viz.) to glory? Is it such an offence for us to distinguish of the word (faith) because the words of the Apostle are universal and absolute? and may they take the licence to distinguish of the word (please?) by what law, I pray? or what reason? for according to their own sense (placere Deo) to please God is immanent in God; but (to give glory) is external to God; the question is not, what follows our pleasing of God, but what goeth before it; not what he doth by our pleasing of him, but what we do whereby he comes to be pleased with us: and their gloss to this purpose is altogether heterogeneous and impertinent. (Pleasing too glory?) than it seemeth there is one degree of pleasing, to give the Gospel; another, to give faith; a third, to give glory; and so that which is in their doctrine immanent in God, shall be capable of intention, and remission: where shall they find proof for these notions? I shall expect it. I have said thus much in this business, because if Mr. Goodwin having consulted with them, shall reply these things, I prevent him, and ease myself, in putting things as far as I may: or if Mr. Goodwin please to interpose other replies, I am ready to receive them. Or if this place or phrase do not please Mr. Goodwin, I shall give him another, and so let him take both together thus: If no man that is in the flesh can please God, than not the Heathen by all their improvements, only by the light of nature: But no man that is in the flesh can please God, Rom. 8.6, 7. Therefore the heathen cannot please God, etc. This argument is grounded on this: All men till regenerated are in the flesh; and so long as they remain only with the light of nature, they are unregenerated: till these arguments be answered, I shall conclude, that no Heathen can by his improvements please God. Thirdly, in the next place I am to make good, that suppose man could both improve his naturals well, and thereby please God, yet there is no such standing course of providence, whereby God doth proceed to the revealing Christ and working faith and so give salvation, which course Mr. Goodwin affirms: I on the contrary say, there is no such, neither doth that text (Habemi dabitur) To him that hath shall be given, import any such thing: If M. Goodwin take a survey of the Scriptures, he shall find that there is no standing course of providence in any of his dispensations whether natural or spiritual. We shall find in Scripture most frequently, that much is given to them that had the least in possession or in improvement or in disposition; sometimes God is found of them that seek him; hence that command is given, and a promise is annexed, (Seek, and ye shall find;) but there is no standing course for this; For sometimes, yea, very often he is (found of them that seek him not; Rom. 10.20. ) the Apostle seemeth to apply that saying to the Gentiles, but his dispensations of mercy to the full crop and harvest of Gentiles, are more Catholic and general then to the handful of the Jews; any standing course of providence, or this grounded upon this method, would prostitute the unsearchable wisdom of God to every common capacity, and fill up that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or depth) that the Apostle affirms, yet admires, Rom. Rom. 11.33. 11.33. And what is that depth he telleth us in the 30. verse, that they who have not yet believed (the Gentiles) no nor yet were disposed to believe, should yet receive the Gospel. It is remarkable, how the Gentiles all along are branded with the black mark of all unrighteousness, and a reprobate sense, the Gentiles are made the standard and measure of all lasciviousness, excess, revel, and all kinds of Idolatry, to commit these is to work the will of the Gentiles. 1 Pet. 4.4, 5. 1. Pet. 4.4, 5. what dispositions or improvements are there found in these, now when we shall consider, that God taketh away the Gospel, from the Jew and gives it to these Gentiles? true it is, there is some cause why he might take it away from the Jew, but what was there that he should give it to the Gentiles? was it (To him that hath shall be given?) what had the Gentiles, or did they, to fetch this discovery of the Gospel from the Almighty? Where as this standing course of providence? seeing here is nothing but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that admirable depth of goodness and wisdom. Nay, let me go a little further, when God chose Israel to be his people, and to discover his Word and will to them, what standing course of providence was there seen in that? what improvement was there? if any, let Mr. Goodwin, reconcile them to Deut. 7.7, 8. There was, Deut. 7.7, 8. saith the Apostle, 1 Cor. 5.1. Such Fornication amongst the Corinthians as was not named among the Gentiles; the Corinthians who had the Gospel abused the light of nature so far, as to commit and allow of that sin; the Gentiles that had not the Gospel used the light of nature so well, or at least less evilly (as Arminius) that that sin was not so much as named amongst them; But God gave the Gospel to the Corinthians, denied it to the other, where is this standing course of providence in all this? Again, Ahab humbled himself, Herod heard John gladly, Agrippa was half persuaded to become a Christian, Judas repent, and Tyre and Sidon had so quitted themselves that God testified this of them, that if they had enjoyed the means that Corazin had, they would have repent, and that long ago, without any such delay. All these are accounted by the Remonstrants to be as preparations to regenerations, and improvements and abilities: but I expect that Mr. Goodwin give me as fair an account of the increase of saving grace given to any of them according to this standing course of providence so much pretended: whereupon Mr Goodwin either doth or may know that the best of his own side have (verbis disertis) declined this standing course of providence in a text before cited, the conclusion whereof is this [We freely acknowledge that God the giver of all good useth such a liberty in giving, Script. Synod. Art. 2. Pag. 528. inequal grace to equal men, and equal grace to inequal men, calling those that are more evil, and passing by those that are less evil, that we freely confess that there can be no exact account given of his dispensations of grace either by the use or abuse of more general gifts] and yet Mr. Goodwin will needs have a standing course of providence; whereby God faileth not to give grace to him that improves naturals well. And yet although by these clouds of witnesses they are forced to confess that there can be no exact reason given of God's dispensations of grace either by the use or abuse of natural gifts, yet they can (to make out that intention in God to save all) affirm that [ (a) Nullus corum quos communi vocatione vocat quem non ex primâ intentione ideò vocet ut eos specialioris gratiâ vocationis afficiat. Script. Synod. Art. 2. Pag. 327. No man that enjoys that general and common Call (which is the same with the general gifts they before spoke of) but God calleth them out of his primary intention, to endue them with the grace of his more special call;] how miserable is the division of that house, that the strengthening of one part is the confusion of another? true indeed if they did grant any such standing, or exact rule for God's dispensations of grace, than they might thus evade us, all things propounded and intended by his primary and antecedent will, fall not out so in execution by his consequent, because man is wanting to himself; there is the intervening peccancie of man's free will; but they take this evasion out of their own mouths, for if no such exact or standing rule be, so that we cannot tell how grace shall be dispensed either by the use or abuse of general gifts, then how God may be truly said to give general gifts intentionally that by improvement of them he might in due men with more special grace; let them that can, divine: for I profess myself unable to do it. Again, one thing more if there be such a method (which out of the fluttering expresses of our Adversaries may be made out) that general gifts are given to every man with an intention that they might improve them, and upon the inprovement of them be compensated with the revelation of Christ, and the improvement of that with more grace, till they come to be saved, and that all this method from nature to glory (by the reason of the irrefragable contignation betwixt all the parts thereof) be but one entire way to Heaven and eternal glory, than I demand of Master Goodwin, whether those that believe in Christ are more truly said to have life then those that have only the gifts of nature, and how Christ is said to be the way? When yet the Heathen are in the way, and yet are without Christ; and how the Heathen are said to have gone out of the way, and not to have known the way of peace, when Mr. Goodwin can tell us they have the light of nature, which is a part of that way that leads to life, what doth he think is the difference betwixt the believers in Christ, and the Heathen Gentiles? Doth he think them alike in this, that they are both in the way to life, and only this difference that the one hath gone further in this way then the other. Those that are believers may (in Mr. goodwin's judgement) finally fall away and perish, and the Lord Christ hath not promised to preserve them from their voluntary defections; and their faith in Christ may yet so fail them, as that they shall not come to life: and yet on the other side, a Heathen man hath general gifts given to him with this intention, that he might improve them, and improving them have an increase of grace till they come to be saved, how shall we herein descry any difference betwixt them: and that the one shall appear to be more truly in the way to life then the other? his decisions herein will be acceptable, and provoke me to further explanations in this particular; only I must advise him to be casting about for sufficient proofs for this, that those Heathen men that have only the light of nature, can be said to know the way of peace, and to be in the way of eternal life; otherwise I shall not yield to this standing course of providence, so much, and so confidently urged by him. But then in the next place, he will urge us with that text, Matth. 25. the Parable of the talents, in which it is said (To him that hath it shall be given:) from this text they deduce this general or standing course of providence: and hence, say they, it appears, that God binds himself to give increase to him that useth those gifts well, that he hath received, nay, Mr. Goodwin saith expressly, that here by talents are meant natural gifts, and in that saying (To him that hath shall be given) God promises to give an increase of grace to him that shall use the light of nature well. Now because this text is the whole proof, by the strength of which the whole fabric of Universal Grace seemeth to stand, I shall a little expatiate upon it, and truly were it so that either Mr. Goodwin or the Remonstrants were but at unity with themselves, it would be possible for us in sometime to shape them out some answer looking towards satisfaction; but the intricacies and uncertainties of our adversaries render our work herein very difficult. If this text prove their pretended method, they must prove that these talents are natural gifts and abilities, or at least necessary to take them in. But to take a survey of their constancy in this particular, Arminius would have the talents be the (light of nature) he saith thus. [ (a) Vide mihi annon isto dicto (Habenti dabitur) promissio ista contineatur, quâ Deus spondet se gratiâ supernaturali illuminaturum eos qui lumine naturali rectè utuntur. Antiperkins. pag. 218. Doth not that saying of Christ (To him that hath, shall be given) contain the promise by which God bindeth himself to give supernatural grace to him that useth the light of nature well?] But Corvinus tempers the text to a greater latitude thus: [ (b) Quod attinet ad proverbialem illam sententiam, Habenti dabitur, confirmemus sententiam nostram de remunerando recto usu prioris gratiae per majorem subsequentem. in Molin. Cap. 41. §. 5. For as much as appertaineth to that proverbial sentence, (To him that hath, shall be given) by it we confine our sentence of rewarding the right use of former grace, by the increase of a greater following grace.] So that now those talents must be grace; and yet this doth not please, but in the words immediately following another spirit possesseth his pen thus: [ (c) Sententia est generalis, & nihil aliud Dominus dictum vult quàm hoc, quòd Deus compensat rectum usum donorum majori liberalitate. Ibidem. Pag. 20. The sentence is general, wherein the Lord speaks nothing but this, that he will compensate the right use of gifts received with greater liberality.] Here the talents are so laxly interpreted, as that we may make them either nature or grace or both, or, if such could possibly be, neither. Sometimes the talents are natural light, sometimes grace, sometimes either or both, and may we find Master Goodwin any thing more certain to his principles? In the 20th. page of his Book he urgeth (that the talents are natural gifts, and can be understood of nothing else by any colour of reason,) and yet in the 18th. page, he gives himself a little more room, and saith, that that text avoucheth that, [That whatsoever a man's stock or endowments is in one kind or other from God's hand, yet by a careful improvement it may arise to a spiritual estate.] and in the 21th. page further saith quite contrary, that [Those abilities that are given to man, are more commonly then properly called natural,] and is it not likely that we should give satisfactory answers to them, who cannot yet make any settled and satisfactory demands? but it seems I must do it as well as I may. And because Mr. Goodwin toucheth upon these things I shall examine: First, what we are to understand by the Talents; Secondly, who by servants; Thirdly, what by increase. Fourthly, what by the reward; and when this is done, this text will be sufficiently cleared. First, what is meant by talents, the true examen of this will help us to decide all the rest, and I shall proceed upon this ground, if these words make any thing for their invented or standing providence, they must either by talents understand natural gifts, or else at least take them in: but because I am to deal with Mr. Goodwin, I shall consider his own words in this case: [There is no ground nor colour of reason to think but that all the talents mentioned in the parable, the five, the two, and the one, were all of one kind and nature, and signified not any supernatural or saving grace, but only natural abilities, and such as men unregenerate as well as regenerate are capable of.] But then, 1 How inconstant is he to himself? for in the 21 page he saith, that these talents and endowments are more commonly then properly called natural, & yet here he is so assertive of this great Impropriety, as to say, that it cannot upon any ground or colour of reason be taken for any thing but natural endowments. 2 I answer by concession, & grant all the talents to be of one kind and nature; yea, and the increase to be of the same nature with the talents, but this is no favourable plea for Mr. goodwin's cause, which would have nature to be the talents, and grace the increase: but of this more presently. 3 Supppse they be all of one kind, must that needs be natural? what colour of reason is there for this inference? may they not be supernatural, and yet be all of one kind also? but he hath one expression that seemeth to carry in it the force of a reason; and that is this: [Such as men unregenerate have as well as the regenerate,] and his reason seemeth to be this, [Those talents were given to that sernant that was cast into utter darkness, and so to the unregenerate, therefore it must be understood of natural abilities:] but this is very miserable reasoning, as if supernatural grace was not given to the unregenerate, how then should they come to be regenerate? or if it be such as the regenerate have with the unregenerate, it must be more than natural, except he will say, that men become regenerate merely by nature; but if he have here mistaké a word, unregenerate (putting men) for (men that shall perish) as I think he hath (because in the foregoing page, I find him moulding the expression so:) I shall not take the advantage, but consider it running thus, and yet I say, who ever hath said that God may not give supernatural grace to them that shall perish? or that this is good reasoning (such means are given to men that shall perish, therefore they are only natural gifts.) Many shall say, We have prophesied in thy Name, of whom he shall say, I know ye not; the incredulous Jews were men that should perish, yet I hope they had supernatural grace of the Gospel. Now if he shall demand of me to what end God gives supernatural grace to them that shall perish; I present Arminius himself giving an Answer: Armin. Examen Perk. 154. and I say to the same end, that he gives and affords sufficient impediment to hinder men from walking in their own ways, when yet he certainly knoweth it shall not take effect: Let him consult him at his leisure, so that there is but small reason on his side, to prove that by the talents are meant natural gifts. But we have a very fair flourish, and because reason is but slender, authority must carry it: for he saith, That there is not one of our best Interpreters, but they adjudge the case for him, and that they are unanimous for natural abilities. I am sorry that I am the messenger to tell him that either he hath not read those Interpreters, or else that he hath too great inclinations to cozen the world, he either knoweth or may know that Expositors are very much divided here, and are far from being unanimous in the case in hand. Marlorate and Stephanus in his Gloss upon the Evangelists, assert the talents to signify Election; and the increase to be saving knowledge, and their interpretation runs thus: [ (a) Habentibus electionis donum dabitur scientia ad vitam. Marlorate. Stephanus, Gloss. in loc. To those that have the gift of election, shall be given the increase of saving knowledge.] The learned Deodati in his Annotations, understands by those talents the operation of the Spirit in regeneration, or regenerating, and quickening grace, and the increase to be the Word and Spirit of God as food of the new men, and his interpretation is this: To him that hath the talon of spiritual life, shall be given the increase of spiritual food, and in this he hath his followers. Piscator by the Talents understandeth the offices in the Church, and he interpreteth the text thus: [ (b) Dominus est Christus, servi sunt Christiani, praesertim two qui officium gerunt, talenta sunt dona spiritualia, praesertim officia ipsa. Piscator in loc. The Lord is Jesus Christ, the servants are Christians, chief those that bear office in the Church, the talents are spiritual graces, but especially those offices in the Church.] Neither doth he lead the way in this, but follows the steps of many Interpreters. Jerome by the talents understandeth the preaching of the Gospel, and he interpreteth the text thus: [ (c) Pater-familias est Christus, post resurrectionem ascendens vocatis doctrinam Evangelicam tradidit. Jerom. in loc. The Master of the Family is Christ, who after his Resurrection ascending to heaven, his servants being called, communicateth to them the Gospel.] And this way run Erasmus in his Paraphrase, and Tossanus in his Commentary; so that any may plainly see that Interpreters are not unanimous in any interpretation. Some think these talents to signify Election, others the regenerating grace of God, a third sort the offices in the Church, a fourth, the preaching of the Gospel; but none of them saith any thing for natural abilities; and yet Mr. Goodwin would persuade the world that Interpreters are unanimous for natural gifts and abilities. But he produceth a testimony or two, which because I will not be guilty of strengthening the authority of his cause by my silence, I shall examine them, and see how clearly they make for him, he brings a testimony, one from Chamter, a second from Calvin, a third from Musculus, a fourth from Ambrose. First, Chamier he quoteth saying thus: (d) Talenta cuique distributa non possunt significare vitam aeternam, quia dantur servisomnibus, frugi, & nequam; sed necesse est referri ad gratias temporales, quas Deus commun●cat non tantùm piis & electis, sed impiis & reprobis. chamier. in loc. The talents cannot signify eternal life, because they were given to all the servants both good and bad, but they are referred to temporary graces, which God giveth to good and elect, as also to the bad and the reprobate.] And doth not Mr. Goodwin well to begin with this clear testimony? But whether for us or for him, there is the Question; what one syllable is there extant in all this testimony that giveth the least hint, that by talents are meant natural gifts? it is not that part of it, wherein he saith, (by talents cannot be meant eternal life) for there are intervening graces betwixt natural abilities and eternal life; hence Mr. Goodwin saith, that natural abilities are not immediately saving, so that it may not be eternal life, and yet not natural gifts: nor yet is it that expression wherein he saith, that (these talents are given to all the servants;) for the supernatural graces of God are given to reprobate as well as the elect, as before I shown. Now besides this he saith, (a) Dominus indies locupletat, & novis suae gratiae dotibus servos suosaccumulat, quia opus quod in illis coepit, gratum habet & in illis invenire quod majori gratiâ prosequatur: atque huc pertinet sententia illa (Habenti dabitur) & fateor expectandum esse fidelibus, quò meliùs usi fuerint superioribus gratiis, ut novis majoribus augcantur. Calvin. Instit. lib. 2. c. 3. §. 11. they are (gratiae temporales) temporary graces, now in that he calls the talents graces, he overthroweth Mr. Goodwin, who will have them to be natural abilities; and in that he calleth them temporary, he helpeth him not, for supernatural grace being afforded promiscuously (ad tempus) for a time only, may be called temporary; but such is given to the Reprobates, so that this Quotation, though it grace the margin, yet it dishonoureth the text. 2 The second Protestant Writer whom he suborneth for his Cause, is Mr. Calvin, but we do not hear Calvin speaking. From Mr. Goodwin therefore I shall produce his words upon this very text, he saith thus: [The Lord doth every day enrich with, and accumulate upon his servants new gifts of his grace every day; because he accepts the work which he hath begun in them, and finds that in them, which he will follow with more grace, and hitherto doth that sentence belong (Habenti dabitur) To him that hath, shall be given; and I profess this, That believers may hence expect that the more they use the grace that is given, the more they shall be endued with further grace.] And is not Calvin a probable testimony for Mr. Goodwin, who in even express words calleth the talents graces, not nature? I would not have Mr. Goodwin to injure the living works of dead Interpreters. 3 The third testimony is out of Musculus, & in this he would have us acted by an implicit faith, for he doth not produce his words, and because he doth not, I will. This Proverb (Habenti dabitur) is used in in two places, Matth. 13. and Matth. 25. To the first text he saith thus. [ (b) Quod múdus facit malè, hic fit benè & meritò: & two qui gratiam regni Dei oblatam suo vitio repudiant, & a●feretur ab two, & dabitut aliis qui sunt magis cupidi ut fiant abundantiores. Musenlus in Matth. 13. What the world doth badly, is here done well and deservedly, that those who by their own fault refuse the grace of the Kingdom of God, it should be taken away from such, and given to those that are more desirous of it, that they be more abundant.] And upon Matth. 25. saith thus: [ (c) Per talenta significari officia illa quae servi sui gerunt in Ecclesia. Musculus in Matth. 25. By these talents are understood any of those offices which his servants do bear in the Church. And can he think Musculus his testimony can stand him in any stead, except he will say that natural abilities may be called the grace of the Kingdom of God. 4 The sourh Writer whom he produceth for his Cause, is Ambrose, whose words indeed he produceth in the margin; but in that Edition those works, which pass under the name of Ambrose, which I have by me, I find not the words which he inserteth, but take it as it lieth. The dint of the testimony lieth here, in that he saith, The servant that hide his talon in a napkin, was he that hide [ (d) Rutionem quae nobis data ad imaginem & similitudinem, study voluptatis obruit & quasi fo●tâ carnis abscondit. That reason which is given to us, according to the similitude and image be burieth it in the study of pleasure, and hideth it in the pit of the flesh.] Now here is the difficulty what is meant by this, (Ratio data nobis ad imaginem & similitudinem) how will it be proved, that by these words is understood this light of nature and natural abilities? it is not (corrupta ratio) corrupt reason that rendereth us according to the image of God, but our right and perfect reason, in integrity, or renewed in the state of regeneration. Hence the Apostle saith, (Renewed in knowledge according to the image of him that created us, Col. 3.10. And hereby we are changed into the same image, 2 Cor. 3.18.) so that this is not reason, as it is by nature or abilities merely natural; but as they are elevated by the supernatural grace of God, and I am induced to think so, because I find other Father's speaking of the same business, to the same purpose, as chrysostom, though not in his original language, yet, as Anianus, and other uncertain Interpreters lay it down thus: [ (d) Abscondit autem talentum in terrâ, qui accipiens notitiam Christi contemnit vitam spiritualem, & in tervenis actubus & deliciis conversans obruit illam in carne suâ, & mundi solicitudinibus quasi spinis suffocat suaefidel bonum & fructum non fert. Chrysost. Anian Interpr. in Loc. He hideth his talon in the earth, that hath received the knowledge of Christ, and yet contemneth a spiritual life: and being conversant in earthly actions and delights, overthrows it in the flesh, & chokes it by the cares of the flesh as so many thorns: so that he brings forth no good fruit of his faith.] And why may not that (Ratio data nobis ad imaginem,) which Ambrose speaketh of, be all one with that (notitia Christi) which chrysostom gives us: but however, how weakly is Mr. goodwin's assertion fortified with authority, when in the midst of many flourishes there is not any thing that so much as looks towards him, but one testimony excepted, which is yet left in a dubious sense, and may be fairly carried quite another way? And this is the height of his authority. But because he seems to look also at colour of reason, and pretendeth that there is neither colour nor ground of reason for any man to think that the talents signify any thing but natural abilities; I shall in the next place produce several particulars, which to my understanding carry some colour of reason; by them I intent to prove that by the talents are not meant natural abilities. 1 To understand the talents of natural abilities, takes away all pertinency and aptness, either to the persons spoken to, or the occasion of speaking, from the words of Christ: which yet we are upon very necessary principles to grant to them: the persons to whom these words were spoken, were Jews, who had the letter of the Gospel preached to them; and the occasion of speaking these words, was immediately upon the preaching that parable of the sour, the seed being the Word, it fell on all grounds good and bad, the stony, thorny, highway ground; but these mysteries our Saviour spoke in Parables, the reason being asked, he returns this answer in both places, (To him that hath shall be given, but from him that hath not, shall be taken away that which he hath.) Now let Mr. Goodwin show the pertinency of this answer in his sense either to the persons or occasion for taking talents for natural abilities, than this is the sense of the place: Because the unbelieving Jews have not (that is) use not the light and abilities of nature well, therefore they had not the clear understanding of the mysteries of heaven, given to them; but our Saviour gives the reason in the Parable, because the Gospel in its glorious discoveries fell upon their hearts as upon stony, highway, thorny ground: therefore he spoke to them in Parables, and therefore adviseth them to take heed how they heard (viz.) the letter of the Gospel; For to him that hath shall be given, etc. now to interpret the talents by the light of nature, is very much irrelative to the occasion of Christ's words, which was their not using of the Gospel-light in the letter of it, and what an incoherency doth it introduce into Christ's words, Luke 8.18. [Take heed how ye hear: For to him that hath, shall be given, & c?] for then the sense must run thus, Take heed how ye hear the Gospel, for from them that use not the light of nature well, shall be taken away the light of nature, even that which they have: the very words of (taking heed how they hear) seem to carry it hither, that the talents did signify the preaching of the Gospel. 2. This very sense destroys his standing course of providence, for clear it is that as Christ applieth this proverbial sentence, the Jews did not use their talents well. Now if by talents be to be understood natural abilities, than the unbelieving Jews did not use their natural abilities well, and yet they had the letter of the Gospel, and God did not fail to reveal his Son Christ to them, else how could they be unbelieving? and if he revealed his Son to such as did not use their natural abilities regularly, where is Mr. goodwin's standing Course of providence, of revealing or hiding his Son Christ, according to men's exercising or not exercising their natural abilities regularly. 3 Their talents that were given were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own goods, that is, the proper goods of their Master, which he had in dispose to distribute to his servants, and that as Mediator; but where shall we find that he received natural abilities to bestow upon his Church; or that he is said to give such as mediator? True, he is that light that enlightens every man; to wave all other commodious interpretations that are given, how will Master Goodwin prove that those are spoken of Christ, as Mediator, but rather as Creator? John 1.9, 10. the text saith not, he is the true light, but he was the true light, yea also, he was in the world; and the world was made by him. He was that enlightening light when he was in the world, creating the world, and so endewing them with the light of reason, and this way hath much countenance from Interpreters, When Christ ascended on high, Ephes. 4.9, 10, 11, 12. he distributed those gifts that he had received? but what were they? shall we so far mistake as to judge them natural abilities? the text will explode such a sense, because they are not pertinent for the perfecting of the Saints, the work of the Ministry, the edifying of the body of Christ; the Apostle saith, Ephes. 1.3. John 1.16. That in him we are blest with all spiritual blessings, and that of him we receive grace for grace: but where shall we find that his Church receiveth from him the abilities of nature, and that from him as Mediator? Now he must prove this before it can be clear that these talents signify natural abilities. 4 Those talents that were given, were in a various degree to divers men, some five, some two, some one talon; but how can Mr. Goodwin make his to agree with the light of nature, if he consider his own words, Pag. 10. Pag. 10. [That all men by the light of nature may make out the conclusions of the Gospel, and that an atonement is made for sin;] if all men can do thus much, and no man any more, where is this variety that the Parable speaketh of? 5 These talents were given to every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to his abilily, which Junius rendereth in his Annotations, [( * Secundùm prudentiam & peritiam in negotiando quâ praediti erant. Junius in loc ) According to his prudence and skill in trading, with which they were endued:] which indeed may take place, in the grace of the Gospel which any one is to improve for the edification of his Church; he may betrust us with so much as we by that measure of natural abilities or other endowments bestowed on us, be in a capacity of improving; but how this can be made good of natural abilities, I see not; for what prexistent or prevenient abilities and endowments to those which we call natural, according to the proportion of which, natural abilities shall be measured out to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? I fear this will not easily be reduced to right reason. 6 These talents are such as that the improvement of them is immediately saying, the person that improved and gained other five, the Lord said to him, Enter thou into the joy of thy Master; but this cannot be affirmed of the abilities of nature, and that neither upon the principles of Mr. Goodwin, nor yet of the Remonstrants jointly, for in all their endowments, the improvement of the light of nature to the height is not immediately saving. 7 These talents were given to his servants at his going into a far Country, and is not this generally interpreted, at his Ascension? but can it be reduced to right reason and evidence of Scripture, to say that Christ distributed natural abilities at his Ascension? what needed he stay till his Ascension for the bestowing that boon, had he not done it long before? What did all men long before? if he gave not natural abilities till his Ascension? whether will not this Gloss depretiate those Princely Donatives, with which he solemnly honoured his Ascension, to bring them so low as the abilities of nature? These things I lay down, as having afforded much colour of reason, if no more, and till these be cleared, I cannot think that by talents are meant natural abilities. Thus having discussed the talents, I shall examine whether he speak right upon the servants to whom these talents were given. Mr. Goodwin describeth them very suitably to his purpose thus: [By the servants who received these talents, as in a glass we may see the condition and state, not of believers only, or those that shall be saved, but of the generality of mankind, or at least of them that shall perish as well as of them that shall be saved. Now indeed, if by talents be meant natural abilities, he had need make the servants to be all mankind, and no other interpretation will serve his turn handsomely, and therefore Mr. Goodwin would have us believe, that by the servants in the Parable, is meant the state and condition (or more properly the persons) of all mankind. But how doth he prove it? he thinketh he proveth it thus: [Not of those that believe only, or such as shall be saved,] as if because those servants were such as might perish, as well as those that believed and were saved, therefore they are all mankind in general; an inference like the rest. The servants may represent the Church of Christ on earth, in which are those that shall perish, as well as those that shall be saved, to whom God may dispense many of his supernatural abilities for the good and edification of his Church, though their persons perish: and this I hope may well be, and yet not all mankind come under the notion of his houshold-servants. For we may know from Scripture that Christ hath a house of his own, & a retinue of his own, the government and edification of which house, he hath transmitted to servants of his own, so run the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He called his own proper servants, the consideration of which is no propitious glass to present to us a gloss of such latitude: and until Master Goodwin prove that Christ as Mediator, hath received the oeconomy over the whole World, as his house and family over which he is master and head: I must conclude that the servants in the Parable do not signify all mankind in general, but only those that are within the Church. Thirdly, to consider a little the improvement, or rather the increase upon that improvement, it is evident it is in the same kind, the increase was of the one talon that was given to him that had gained five to his five; that which was promised to him that hath, was not variety, but abundance in the same kind: so that look what the increase is, we may conclude, such was the talents improved; but then suppose we should concede to Mr. Goodwin all he desireth, that talents signify natural abilities, and the servants all mankind in general: yet what would this contribute to his cause, which is (that God gives increase of supernatural grace to him that useth natural abilities worthily and regularly) wherein the use and the increase, the thing had and the thing given are (in diverso genere;) the one is natural, the other supernatural, which is against the current of the Parable; for if the talents given, & the increase given; upon improvement, be of one and the same kind then, if the talents be the abilities of nature, Pag. 20, 21. than the increase must be natural also, which Mr. Goodwin liketh not, for he saith expressly (it is not an increase of natural abilities, but of more saving grace) or else if the increase be spiritual grace, than the talents cannot be natural abilities, contrary to his present doctrine. To sum up all then together, we may see how unhandsomely his assertion and this Parable of the talents meet; his assertion pleads that the talents originally given are natural gifts, the Parable seemeth to carry it for supernatural graces; his assertion urgeth that these servants are all mankind in general, the Parable confines them only to his Church which is Christ's house, and over which he is head and Master, and for whose use he bestoweth his goods to his servants. His assertion contendeth for a gift and an increase to be (in diverso genere) in a divers kind. The Parable makes both the improvement and increase to be (in eodem genere) in the same kind. Quàm benè conveniunt? Which being considered, we may come to see that that Parable of the talents (indeed it upholdeth such a course of providence as to bless the improvement of grace with more grace, but) holdeth not forth such a course of providence as Mr. Goodwin pretendeth, which to make an increase of grace to them that use nature well, because in this course of providence, the improvement and the increase are of divers kinds, but the Parable holds forth that only, wherein both are in the same kind; and as I have proved there is no such course of providence: so I have also cleared that he hath not proved any such course, no not by the strength of that text [To him that hath shall be given.] But fourthly and lastly, suppose we grant him all these three, that man could improve naturals regularly, and so please God, and so procure increase of grace according to that standing course of providene; yet will it not so roundly follow, as Mr. Goodwin pretendeth, that all men even the Heathen are in a sufficiency of means to believe in Jesus Christ, & that upon the ground , sufficiency to believe requireth all requisites to the act of believing; now believing the revelation of Jesus Christ is a requisite, which revelation of Christ is not made but upon the actual and regular improvement (according to the doctrine of Mr. Goodwin;) therefore we must not insist upon suppositions, if man improve naturals well, God will reveal Christ, and so raise a Chymericall sufficiency of believing; for there is no sufficiency of believing in Christ till he be revealed, whom he will reveal (saith Mr. Goodwin) (not upon the capacity of Improvement) but upon the actual Improvement according to the rule; and that standing course of providence, so much urged by Mr. Goodwin, implies no more than a not failing to reveal Christ upon the actual regular improvement of natural abilities; they will not say that God hath promised to reveal Christ to those that are able only to improve nature, except they do actually improve it, therefore it must needs follow that the revelation of Christ, and the actual improvement of natural abilities leading thereunto, are requisites to believe in Christ; and therefore if both be not actually present, there is no sufficiency for believing, otherwise why should the Remonstrants trouble themselves in framing out a various measure and degree of sufficiency? And grant that till men do use naturals well, and so have Christ actually revealed, Corvin. in Molin. c. 37. §. 11. there is no sufficiency of believing in Christ? And to come to some close in this point, let us grant all they urge, that man can improve his naturals, and to please God, and by both according to that standing course of providence have Christ revealed, and so believe, and that it were also true that if he did all those things , he should have Christ revealed, in all this the question is not of a sufficiency (ad posse credendum,) but a sufficiency (ad actu credendum.) Now to this the actual revelation of Christ is necessary, and to this actual revelation, the actual improvement of naturals is rquisite (according to the course of providence, as Mr. Goodwin describeth it) what more roundly follows then this, That those that do not actually improve naturals regularly, have not a sufficiency to believe in Christ, because such have not the revelation of Jesus Christ, for if they had, the standing course of providence is also broken? and now there is a fair way thus to argue, If no man doth actually improve naturals regularly, than all men have not sufficiency of means for believing on Christ. But the former is true: Therefore the latter. The Minor is proved by Rom. 3. Rom. 3. So that except Mr. Goodwin can prove that all men do actually improve natural abilities, and so do that, upon which those things that are requisite to the believing on Christ, are granted, he hath not yet, no nor ever can prove that all men have a sufficient means to believe in Christ, if he will but adhere to the rules of his own pretended course of providence. And now to close up all, until Mr. Goodwin can prove that every man can improve natural abilities well, or can please God well by so doing, and that there is such a standing course of providence, as he pretendeth, and that upon the grant of all these all men may be said to be in a sufficiency of means for believing in Christ; until these be done. I hope, I may say, I have beat him from his second strong-hold, by which he expecteth to fortify his doctrine of universal sufficiency for faith in Christ: and that he suspects the safety of this plea, I am induced to think, because I find him casting about for a third reserve, and to recede a little further, which maketh up a third part of his Treatise, and it is thus as followeth: [Suppose we yet further for arguments sake, that the Heathen wanting the letter and external administration of the Gospel by men, and also were in no capacity of coming to the knowledge of it, eitherly the works of Creation or Providence, nor yet by any improvement of natural abilities, yet it must needs be acknowledged that they are in such a capacity, of being made partakers of them, even of the oral administration thereof in such a sense as all nations are in a capacity of having and enjoying such Merchandise and Commodity, as are exportable out of any Nation under heaven, and may be had by equitable addresses to them,] Parturiunt montes: but they bring forth a very ridiculous birth. I hope Mr. Goodwin intends not his Treatise to be like those flying lying Phamphlets that bespeak bloody fights in the title-page, but not so much as a slight skirmish in the body of them; in his title-page he telleth us of a sufficiency to believe in Christ, and now he is sunk so low, as to a remote capacity; doth he think that he dealeth with such adversaries as hold that the Heathen are not in a remote capacity of believing in Christ? whom hath he yet ever known to hold so? Let Mr. Goodwin enjoy his remote capacity, and what will it avail him in the argument about which all their invented methods of universal sufficient grace are form? our Argument is this, we conceive it not consonant to the wisdom of the Father and Christ to provide a way to procure life & salvation for all men, and that such a way as the blood of his only Son, and Christ's own blood, and this price to be actually and completely paid; and so the purchase fully and actually to be made, and that out of a real desire and intention to save them eternally, as Mr. Goodwin and the Remonstrants grant, and yet that God should not use some proportionable means that they might according to this purchase have life and salvation applied, this is that which is the obstruction that hindereth our concentring with Mr. Goodwin in his doctrine of universal redemption; now if he shall satisfy us, & solve the scruple by saying, he bringeth all men into a remote capacity of believing, the business remaineth as much involved as before; for what proportion is there betwixt in actual and full purchase, and a remote capacity to that on which the application depends? or what probability is there that Christ would by his blood actually purchase, and yet leave them but in a remote capacity (yea, such as is never likely to be reduced to act, as I shall presently show) of the application? But to consider this remote capacity, that is his last refuge [It is such as any nation hath of receiving those commodities that are exportable out of another Nation, and to be had upon equitable addresses to them.] Let us proceed upon the right stating of this instance, and I will transmit it to the judgement of the wise: we must consider a Nation altogether ignorant of the merchandise of another country, and in no probability of hearing thereof by any means by which they may be moved to make equitable addresses to that Nation, what capacity is that people in to partake of such commodities? it must certainly be (Potentia remotissima) the most remote capacity that can be, which indeed is just nothing; the case is just alike; for Mr. Goodwin supposeth that they want the oral preaching of the Gospel, and are not in any capacity of coming to the knowledge of it by the creature or providence, or by improvement of natural abilities; that is, of having it discovered in any kind or other, yet these Heathen must have a capacity of being partakers of the oral administration of the Gospel, because they may by equitable addresses to these places, in which the Gospel is preached, come to know: but where lieth the capacity of these addresses, so long as they are ignorant of it, nor yet in a capacity to come to know it by any means? He seemeth to drive on this design in Pag. 23, to 29 and I apprehend him, clearing it thus, Those addresses may be made, because God places his oracles amongst the Jews, for that end, that they might by them be made known to the Gentiles, & therefore probably would so order, it that they should come to hear of them, that they might come to make addresses to them for them, for I find him thus speaking: [God discovered his gracious counsels in Jesus Christ, under types & shadows to the Jews, not that it was any part of his mind that these discoveries, or the great blessings thereby accrueing unto men, should be confined to this people; but that all the world and all Nations round about them, might (if they pleased) have part in that fellowship, as many had who became Proselytes.] Now if he could but half as easily prove as assert, he would drive on an unexpected work. If it was God's mind, that the Gentiles should have part in that fellowship; what meaneth that of the Psalmist, (He gave his Word to Jacob, but with every Nation he hath not so dealt?) Psal. 147.20. Was it no part of God's mind, that those discoveries and benefits thereby should be confined to the Jews for a time? Why did Christ say so long after, that he was not sent but to the lost sheep of the house of Israel? Matth. 10.5. and accounted all others as Dogs and Swine, and strangers? Why did he forbid his Disciples to go into the way of the Gentiles? If it was the mind of God that the Gentiles should always partake of that fellowship with the Jews, how came Mr. Goodwin to know it? the fellowship of the Gentiles in the mystery of the Gospel, was hid from all ages past, and but of late made manifest. The holy Apostles were not so well nurtured and schooled in the fellowship of the Gentiles, Ephes. 3.7, 8, 9 as Mr. Goodwin, they wondered that the Gospel should be preached, and repentance to life should be granted to the Gentiles: Acts 10.45.11 r 18. but what need they wonder, if they had known as distinctly as Mr. Goodwin, that it was no part of God's mind that the Oracles of God, and benefits accrueing to men thereby, should be confined to the Jews? Ephes. 2.14, 16, 17. What was that wall of partition set up betwixt them? Ephes. 2.14. which Christ took away, and so came and preached peace to them afar off. The Gentiles were aliens and strangers to the promises, Ephes. 2.12. without Christ and hope; Let Mr. Goodwin so arbitrate the business betwixt his assertion, and these particulars, that if he can, he may reconcile them; if it was no part of God's mind that the Oracles of God should be confined to the Jews for a time, why doth the Apostle say, (The fellowship of the Gentiles was bid in God, from the beginning of the world,) and but now made manifest; if it was no part of God's mind, but that the Gentiles should have part in that fellowship? How comes it to pass, that this was not of so long discovered to the Gentiles; considering that God can raise up Saul amongst the Prophets, and Saul amongst the Apostles to perform his own work, Ephes. 3.9, 10. and he it is that sendeth faithful labourers into his harvest? How could Mr. Goodwin pitch his thoughts on such an Anomalous assertion as this, as if he did purposely endeavour to level and destroy the whole method of the sacred Scripture at once? But he seemeth to pretend a piece of Reason, and that from the law of the Proselytes. How narrowly hath he consulted with the Remonstrants in this case? For thus we find them reasoning: [ * Neque unquam Gentiles à communione Israelis absolutè exclusisse, sicut patet ex legibus latis à Deo in causâ Proselytarum. Hag. Collat. 180. The Gentiles were never excluded from the communion of Israel absolutely, as appeareth by those laws that are given by God concerning Proselytes.] But I conceive, that in this case, their reason fails them much; for what needed men become Proselytes to the Jews, if that as Gentiles they were to have a fellowship in the Gospel, and that by the appointment of God? and that the Jews were betrusted with the Oracles of God, that they might communicate them to the Gentiles, the Gentiles might challenge them as their due without becoming Proselytes to the Jews; and the argument is valid against them: For if they were not to have any fellowship with the Jews in the things of God, until they became Proselytes to the Jews, than it roundly followeth that they were not to have any part in that fellowship as Gentiles; for in having it as Proselytes that had it not as Gentiles, but as Jews. He further saith also, that [the Mosaical and Ceremonial rites were of God delivered to the Jews by Moses, for the training and nurturing up of the world in the knowledge of God, and the things of their eternal peace.] Which seemeth strange to me, that the Lord should intent the training up of the Gentiles by those Mosaical rites, when he never intended the Gentiles, should be brought under that yoke of Judaisme. How can he prove that God intended that the world should be trained up in the knowledge of God, Deut. 14.21. when the Nations and Gentiles were not to observe those rites, as God saith of those unclean meats forbidden to the Jews, yet they might give it to strangers, and sell it unto aliens, and they might eat of them; and in many places we might show that the Gentiles were not tied to observe those rites, and so could not by them to be nurtured up in the knowledge of God. But he seemeth to be carried on with vigour in this, merely by the impulse of one Scripture wherein Mosaical rites are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 2.20. Gal. 4.3, 10. the elements of the world; and hence he infers they were appointed for the training up of the world; but if he would peruse Expositors, he may easily reduce himself out of this snare, and that many ways: but I am led to interpret this text thus, it is a frequent Hebraisme to put the abstract for the concrete, as children of disobedience for disobedient children; house of rebellion, for rebellious house, the examples are many: So here, elements of the world, for worldly elements; neither do I this alone, but by the ducture of the Scriptures, the Sanctury and the Ordinances of Divine service spoken of by the Apostle, Heb. 9.1. Heb. 9.1. are some of those elements of the world, which the Apostle calleth in one place the elements of the world, but he calls the tabernacle, (A worldly Sanctuary,) the Sanctuary was as much an element of the world as any of those Mosaical observances, but the Apostle calleth it (A worldly Sanctuary) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were explicative of the former. Some indeed who amongst Interpreters go by themselves, but in judgement take Mr. Goodwin along with them, they give this reason why this is called a (worldly Sanctuary,) because it was open to all the world both Jews and Gentiles, bringing it up to the height of Mr. goodwin's thoughts; but Cornel. à Lapide thus answereth, Hoc non videtur verum, quia Gentes ut prophanae a●cebantur ab atrio Judaeorum, sed genuinè per Sanctuarium mundanum intelligitur temporaneum, caducum, terrenum, & evanidum. Cornel. à Lapide in Heb. 9.1. Gal. 4.3, 4, 5. Col. 2.20, 21. [This seemeth not true because the Gentiles as profane were driven from the temple of the Jews, but more genuinely by this worldly Sanctuary is understood an earthly, fading, temporary, vanishing Sanctuary;] therefore called worldly, because it was vanishing, and not to continue, like the world: and this receives some life from the context; The last verse of the 8th Chap. to the Hebrews, the Apostle had said, That which is old, is vanished away; and immediately follows this expression of a (worldly Sanctuary) as an instance of that which vanisheth away; and is there not this or such like reference in all those places where we find mentioned the (elements of the world,) as in Gal. 4.3.4.5. where he saith, As a son in his minority is under Tutors, till the time appointed of the father: so we, saith he, whilst children, were under the elements of the world, till the fullness of time, and therefore reproves them for thinking to turn again to those beggarly elements, where it may well receive this sense (elements of the world) that is, vanishing like the world, and to continue but till the fullness of time, therefore not now to be kept on foot: as also in Col. 2.20, 21. the Apostle blames them for being subject to the elements of the world and ordinances that are to perish with the using; which base, earthly, and vanishing nature contracts the titles of weak and beggarly elements, Galath. 4.3.4. and carnal ordinances, Heb. 9.10. Heb. 9.10, 11. as they were opposed to & compared with the more perfect tabernacle not made with hands, Heb. 9.11. and that which is more excellent, spiritual and abiding. And thus there is some pregnancy in the Apostles argument. The Colossians and others were blame-worthy to keep those elements of the world, seeing they were to continue but till the time of reformetion; Christ was the body; they but the shadow; they were to vanish, and were but weak and beggarly and carnal, therefore they should not stay and rest in them, being imperfect like the world, and neglect Christ, in whom they might be complete; but, as Mr. Goodwin glosses upon the words, where is the pertinency of the Apostles argument? it is no motive to them to relinquish those beggarly rudiments, if by (elements of the world) he mean such as were given to the world, to train the Heathen up in the knowledge of God; for they might say, Dost thou, Paul, reprove us Gentiles for adhering to these rudiments? are they not our own? and given to us to nurture us up in the knowledge of God; and therefore called the (elements of the world?) this would rather move them to adhere to them then relinquish them. Many other occurrent expresses I find in this part of his treatise, which I should not pass, did not I fear being too voluminous; but much time and paper is taken up in proving that God hath done much for the Gentiles in this case; but all that discourse is very impertinent to that main question which he first propounded, viz. (that those are bound to believe, that never enjoyed the letter of the Gospel). So that I have to some satisfaction to myself anotomized these three strong-holds, to which he flies to secure himself against all assaults of Scripture and reason, and have so taken them to pieces, that they appear not in any capacity of defending his confident assertion; and notwithstanding all which he saith, it doth not yet appear that those Heathen that never heard of Jesus Christ, are in any rational capacity, much less in a mediate sufficiency, lest of all in on immediate sufficiency of believing in Christ. But should I grant him all that he hath attempted to prove, yet would it not hit his intended mark. I wonder that Mr. Goodwin, so devoted to the rules of exquisite dispute, should spend the bigger half of his Treatise, & never conclude with his question. In his Frontispiece he promised to show us, how fare those that never heard of Jesus Christ are ye bound, to believe in Christ; but in all that part of his Book, (*) Obligatio ad credendum in Christum non est ex lege, sed ex Evangelio; ex eo putà verbo, quo Christus proponitur, quia ex eo praecipitur ut in eo credamus. Corvin. in Molin. c. 11. §. 7. which I have examined, he only proves that they are in a remote capacity, at the highest but a sufficiency, but this comes short of an obligation or being bound; we are not always obliged to those things to do which we are sufficiently enabled; all obligation comes from a command; no man is obliged without some such command as that, (Repent & believe the Gospel) this the Remonstrants give us for granted. Corvinus saith thus: [The Obligation to believe in Christ, is not from the Law, but from the Gospel, namely by that word in which Christ is propounded, because in that word we are commanded to believe in him: but I need not urge them, Mr. goodwin's own testimony is strong enough in this case; for he saith in his Postscript thus: [Adam was under no obligation to repent, as is evident, because there was no Positive Law given to him, or anything of that import, during that time;] now if this be a good argunent which Mr. Goodwin urgeth. (viz) that Adam was not bound to repent, because there was no Law given to bind him to repent, it is grounded upon this truth, that there is no obligation to any thing without a command. Now indeed in the following part of his Treatise he addresseth himself very handsomely to prove that all are bound to believe; but it is not without much provocation from his adversary, and it is not till much labour hath been spent, as if he intended to let the world see that it is one of the last things he intendeth, to be pertinent. It is urged against him by an unknown Adversary, thus: All men are not bound to believe, without the letter of the Gospel, by which men are obliged and bound to believe, which argument is firm and good, and makes him cast about for an universal obligation to believe, without the letter of the Gospel, and he affirms, that all men are bound to believe on Christ by a double law; First, by the Law of Nature. Secondly, by the Positive Law of God. I shall examine both in their order. First, to examine whether all men by the Law of Nature be bound to believe on Christ: He layeth down his method thus: [Nature requireth of men, 1 That they seek after God, that is, the knowledge of his attributes, and perfection of his being. 2 After the best and richest discoveries of his will, where they are to be found. 3 To submit to every part of that will and pleasure being made known.] And then, as the accomplishment of his invention, he saith, that the Gospel is the richest discovery of his will, and they are bound to subject themselves unto it. But though I grant all these things, yet thus I answer, There is no obligation to believe on Christ yet extant except the l●tter of the Gospel come, and then the true state of the question is destroyed; true it is, the Gospel is the richest treasures of his mind and will, but how is this made known to them that never come to enjoy the letter of the Gospel? I further argue thus: 1 Adam in innocence was bound to do all these, to seek and enq●uire after God and the richest treasure of his will, etc. but I hope he will not say that Adam was bound to believe in innocency; if he do, it is not without the positive dissent of the best of his side. 2 It is strange to see the ways of these men, to assume that to themselves as Orthodox, what they explode in others as vain and impertinent; when Molin urged thus upon the question, whether Adam had power to believe [the law commands us to assent to, and obey what ever the Lord saith or commandeth, Corvin. in. in Molin. cap. 11. § 7. than it must follow that if Christ was propounded and preached, by the same law he should be accounted to stand bound to believe the Gospel;] this reasoning is rejected by Corvinus as vain, and impertinent, but is not Mr. goodwin's the very same? 3 He saith, nature binds to obey the discoveries of his will being known; true, but then being unknown, no obligation to believe; than it must be enquired into, how men that never he the letter of the Gospel can come to the knowledge of the mind of God concerning faith in Christ. Still here is little proof, but mere trifling. Now such an assertion as this his adversary lays upon him (That the light of nature cannot discover that ever there was such a man or Mediator as Christ Jesus;) but he is pleased to say that it is not pertinent to our purpose, but I think very much. For let this be granted, than I urge, though the law of nature bind us to do all the three forenamed particulars, yet it doth not oblige us to believe in Christ; because the light of nature cannot discover Christ; and if not, how can it oblige men to believe on Christ I see not, because according to himself it binds men to obey no further than is known; but he saith further thus: [Though it be not sufficient to discover Christ, yet it is sufficient to teach them that it is their duty to inquire after the best discovery of his will, and being known it can tell them it is their duty to believe in Christ,] how he hath lost himself on his own circle? true, it may teach them to inquire, but how to believe on Christ I see not, because they are not bound to obey, further than it is known: and nature cannot discover Christ, nor any way left for knowing him otherwise. For the question supposeth them not to have the letter of the Gospel. 2 He is much mistaken, the law of nature (upon that supposition that faith in Christ was discovered,) could not be said to be the dictator of that duty, but the positive law that is newly discovered; nature commandeth general obedience, being a general law, but a special law must be the ground of a special obedience: if he consult with Corvinus he will grant this to pass for good divinity, as I may illustrate it by this instance: The Law of nature bindeth me to obey my Superiors and so us all, this is a general law; but as a ground of special obedience there is required a law positive, that I may know wherein to obey them; as to say, Our Superiors for Politic ends forbid us to eat flesh in Lent, ●hall he hence conclude that it is a dictate of nature not to eat flesh in Lent? then it is against the law of nature to eat flesh in Lent, but who can understand this? therefore we must necessarily distinguist, thus, nature bindeth us to obey, but their Positive law to obey in this or that particularity; neither could the law of nature ever dictate to any man that he is bound not to eat flesh in Lent, the case is much a like, the law of nature binds us to obey God as our Maker, but the law positive comes and bids us to obey him in believing Christ: This obligation as it is particularised comes from the Positive law of God, not from the law of nature; for the law of nature could never dictate such a particularity of obedience, as to believe in Jesus Christ. And thus fare I can improve the smile he preduceth in Pag. 31, 32. but how fare further it tendeth I see not: for it vanisheth into smoke if we consider that the legislative power in any nation or kingdom doth not confine the discovery of their laws to the Metropolis, but as for those Laws by which men's daily and weekly transactions are to be guided, they take such course that they shall be published at the Market-towns of every Shire or County where it is to be supposed, that all respectively are led by their occasions; or in a Sessions quarterly, Justices of the Peace are in their charges to acquaint them with all those Penal Statutes, and other Laws requisite to the regulating of our lives, which he can no ways prove God doth by the Gospel in any proportionable discovery. But he undertaketh to prove by a twofold Argument, that nature bindeth all men to believe on Christ; if reduced to form, it would run thus: (If nature binds us to use the best means for our welfare and peace, than it binds us to believe, it being the only way to life: But nature bindeth all men to use the best meant for their welfare: Therefore, etc.) The Argument is plausible enough, if he had not himself laid the ground of its confutation, the same notions will answer it that I gave before: nature teacheth no man to use any means for his welfare, but what he knoweth to be in such a tendency; but the question presupposeth that they do not yet know, and when they come to know, true then they are bound to observe it, but the state of the question is altered. A second Argument which he useth is deduced from Acts 4.12. where the Apostle saith, that (There is no name under Heaven by which a man can be saved but jesus Christ,) but how the Argument must be form or where the strength of it lieth, he puts us to the labour to seek it out. He saith, that this text crosseth two main Pillars of his Adversaries doctrine, the first I own with a little correction, thus: [That the law of Salvation, viz. (He that believeth shall be saved) respecteth those that are Evangelized only, that is, such as have the discovery of the Gospel by some way and means, beyond and above the light of nature.] So that this be understood of Adults; for as for Infants, how God dealeth with them, whether they be saved by faith, or whose faith, or what faith, or how; I leave it to Mr. Goodwin to determine. Let him understand me thus, and then I challenge him to prove how that text, Acts 4.12. overthroweth this; it seemeth Mr. Goodwin thinketh that this Law of Salvation (as he calleth it) (He that believeth shall be saved) doth not respect men Evangelized only, I know not what sophistical sense he may retain of those words (doth not respect) he may know that the point in hand is about obligation to believe, so that he ought to have expressed it thus; That Law of Salvation respecteth not only men Evangelized as a bond or obligation to believe; but thus it is very liable to scruple: for this Law of Salvation, as he calleth it (He that believeth shall be saved) must be considered as conceived in God only in his mind, and purpose, whereby as the Remonstrants say he did (certam rationem statuere) appoint a certain way by which he would save men; and thus considered it is not to come under the notion of an obliging principle, because thus it is hidden in God, and so nothing to us. Secondly, it is considerable as discovered and pronounced to the world, whereby the Lord acquainteth us with his gracious award concerning us; and thus will Mr. Goodwin say, that it respects not only persons Evangelized, when the very discovery of this to us is Evangelization, and the discovery of the Gospel; and it becomes an obligation to none but them that have it discovered to them. But in his next I expect that he produce his argument in form, that I may know what he intendeth, and I shall return answer. But he proceeds in his magnificates of the light of nature thus: [My principles will not allow we to gratify you with my bel●efe of your position, which is, that the light of nature cannot discover to mankind that there was or ever would be such a Mediator or man as Jesus Christ.] What principles they are which thus obstruct his faith, or belief of the truths of God, are best known to himself, the principles of saving truth will tell us, that we may read of a natural Theology, but of a natural Christianity no where. This is revealed by a new way; hence the Jews stumbled at it, and the Greeks derided it as inconsistent with their Philosophical and natural principles; the World by their wisdom knew not God, how then can the light of Nature discover a Christ? it is not by wisdom of the world, but the foolishness of preaching that he saveth men, and that the preaching by men, not the heavens; for this last preaching involves the wisdom of the world. But because he will leave no stone unturned, he by way of concession, thus saith: [Suppose it cannot discover a Christ in such particularities as now under the Gospel, yet it cannot be denied but that it may so far discover him, as that a man may be rationally persuaded through him to depend upon God for the pardon of his sins and salvation.] But this is mere trifling, for we say, that the light of Nature alone is unable not only to discover a Christ in particularities, but at all, and upon that ground no man can be persuaded to depend upon God through him; for thus, suppose that a man know that Christ is, it is strange that he should recede from the first position; and suppose that the light of nature did not and could not discover that such a man as Christ ever was, and yet to suppose that by the light of nature a man may be persuaded to depend upon God for life through Christ: but he attempteth to prove, that the light of nature doth discover so much, as that men may be so rationally persuaded to depend on God through Christ for life; and this he proved by two Arguments. 1. His first Argument is from the Jews, who he saith, [The sum of what they believed concerning Christ was this, that God had found out a way, and pleased himself in a means how to show mercy and forgive sins, and save their souls that put their trust in him, and live righteously, yet they believed to salvation, though Christ not discovered to them in such particularities as now;] wherein he doth egregiously prevaricate; for, 1 That which he is to prove was this, that men by the light of nature can so fare discover Christ, as that they are rationally persuaded to depend on God for salvation through Christ: but in all this abstract which he produceth, what syllable is it that gives the least hint of Christ? It is only thus, (that they believed that God pleased himself in a way, and means to show mercy, forgive sin, to save the souls of them that trust in him and live righteously) now let the World judge, whether any or all of these do infer a dependence upon God for life through Christ. 2 Suppose it did so, what pertinency hath this instance to the case in hand▪ He instanceth in the Jews, who had the written Word or vocal discoveries of Christ proportionable to their faith in Christ, a general and indistinct knowledge of Christ being every way proportionable to a general and indistinct faith; Now suppose they had a general and indistinct faith in Christ, yet if this faith came by a general and indistinct discoveries, either by written Word or vocal dispensation, than this instance is very vainly produced to prove that the light of nature without other discovery can discover Christ in particularities or in general. 2 His second Argument by which he proveth it is this, and it is by the complication of three Propositions thus: [Jesus Christ is in such a faith, whereby men are enabled to come to God with acceptance, John ●4. 6. Again, by such a faith, Pag. 39 whereby a man believeth that God is, and that he is a rewarder of them that seek him, he is enabled to come to God, Heb. 11.6. and further, the Heathen by the light of nature, without the advantage of the Gospel, may come to believe that God is, and that he is a rewarder of them that seek him;] by which he proveth that a Heathen merely by the law and light of nature may discover Christ so as that by him he may come to God with acceptance; and a very plausible plea it were, if it did not favour too much of the wind of the subtle serpent. I shall consider them in order apart, and then leave them to Mr. Goodwin to improve jointly and together, 1) His first Proposition is, [That Christ is in that faith whereby men are enabled to come to God with acceptance;] this I assert for a truth, but all together contradictious and inconsistent with the words of the Remonstrants and Mr. Goodwin himself; it is son thing remarkable to consider that when he would magnify the light of nature by making it to run parallel with that which the Jews enjoyed, he then reduced the object of faith to a low scantling; and in the Page immediately foregoing, affirmed that the Jews believed to salvation, and yet believed nothing but this, [that God had pleased himself with a way & means of mercy and saving men that trust in him and live righteously; Pag. 36. ] where is there the least intimation of Jesus Christ in all that and yet they believed to salvation, Pag. 37, 38. and therefore came to God with acceptance; and again speaking of the faith of the Jews of old, he saith, [That they did not believe on Christ (except interpretatively and virtually) but only expressly in God, and yet none could deny but they believed to salvation,] but now needs must Christ be in such a faith; without any such limitation and restriction, as (interpretatively or virtually); and how is it averred, and that both from reason and Scripture, as the Remonstrants pretend, that faith in Jesus Christ was never exacted, nor performed by the Fathers under the Old Testament? 2 His second Propositition is this: [That by such a faith, whereby a man believeth that God is, and that he is a rewarder of them that seek him, a man is enabled to come to God, Heb. 11.6.] which proposition is false, and by it he suborneth a text for his cause, that text, Heb. 11.6. saith indeed that he that cometh to God must believe that God is, and that he is a rewarder of t'him that seek him, but it saith nor, neither will it follow, that all that believe those things are enabled to come with acceptance; the Devils in hell and many reprobates may and do believe these, and yet they are not enabled to come to God with acceptance; I wonder that any man of that way, who, to that text, Joh. 6. (No man comes except my Father draw him;) say, that it doth not follow, therefore that all that he draws do come, should thus prevaricate for their own ends in this text. 3 His third Proposition is this: [That every man by the light of nature can come to know that God is, and that he is a rewarder of them that seek him;] which I do not only bring into question, but do affirm also to be false; true indeed if we speak in general terms, by the light of nature a man may discover that God is, and that he is a rewarder, etc. but if we make a particular application to man in his corrupt estate, than I say that no man without the letter of the Gospel can come to know this; the Law concludeth us all under an eternal curse, now who can know or what way is extant to believe a reward upon any terms, but by the Gospel and more than nature can discover? So that taking this short survey of the Propositions apart, if any please let him put them together, and judge what solid argument for the truth can be drawn out of one inconsistency and two falsities, and if this my answer please him nor, let him in his next bring them into better form of arguing, and I shall say more; it is as methodical an answer as I thought good to give to such a confused and indigested argument. And now I have seen the strength of his arguments whereby he hath attempted to prove that the light of nature doth oblige a man to believe, I shall urge one or two to prove that the law of nature neither doth nor can, and thus I urge: Arg. 1 If Adam before such time as the promise was given, was under nor such obligation as to repent and so to believe, than the law of nature doth not, can not bind men to repent and believe in Christ: But the former is true: Therefore the latter is true also. The Proposition of this Argument is grounded upon this, that Adam had the law of nature, and more quicksighted into the creatures and common providence of God, than any of his posterity: and he equally bound to take the best course for his own welfare; and yet he was not bound to repent and believe; then certainly his posterity are not obliged by the mere light of Nature: I desire some proof why the fame Light and Law of Nature, that was no bond or obligation to Adam, could be so to his posterity. If Adam had the light of Nature, and yet was not bound to believe or repent, it was either, 1 Because he could not discover such a thing as satisfaction, or a Mediator, or Christ; he saw only a reprieve, no pardon or satisfaction: and if thus, how can his posterity merely by the Law and light of Nature discover a Saviour? 2 Or else if he did discover, than it was because he had no command to believe or repent, as he intimateth in his Postscript, because the obligation dependeth upon a command; and if so, then how can they who never had the letter of the Gospel, be said to be obliged to believe and repent? Thus the Major is strengthened. Arg. 2 The Minor is his own in so many words in his Postscript. If men cannot here believe without hearing, nor hear without preaching, nor preach without sending, than men cannot believe without a further discovery of the Gospel, than what the light of Nature affordeth: But the former is true, Rom. 10.14. Rom. 10.14, I choose this argument founded upon this text, because Mr. Goodwin seeks to temper and take off the edge of this text. Now I hope he will not say, that this hearing and preaching is by the heavens; for then the heavens must be sent by God to preach in order to faith, but how will he prove that▪ but thus he answereth to this text and Argument, Pag. 32. in the 32 Page of this Treatise: [The meaning of these Interrogatories is not as if no man could possibly believe the Gospel, but he that heard it personally preached by a Minister, but implieth these three things. 1 That man having corrupted himself, was in no probability to believe on God by Jesus Christ, without the advantage of some report of the Gospel made in one kind or other. 2 That there was no likelihood to hear of God or of Christ in the Gospel, had there not been some one or more to have preached the Gospel in the world. 3 It was not likely that any man or men should or would have preached the Gospel, had they not been sent and received instructions concerning the publishing of it.] In which answers, 1 He prevaricateth and halteth manifestly; for his first particular comes far short of truth, as he intendeth it, viz. that it is any part of the Apostles meaning, to affirm that we could not believe without Christ was discovered in the Gospel by some way, and in one kind or other; as if he purposely left such a latitude, as that he might take in the light of nature, as one kind of discovery of Christ sufficient for faith, which is evidently false, for that hearing without which he saith, we cannot believe, is confined to the hearing the letter of the Gospel, which men are sent by commission to preach, and that to beget faith, and in that Apostolical Induction the last, and the first have as strong a dependence as any two: and it is as true that no man can believe except some be sent, as this, No man can believe except he hear. 2 But I desire no more than he gives, for solution to confirm us, he granteth three things. 1 That none can believe without the report of the Gospel, in one kind or other. 2 That we are not likely to hear of Christ in the Gospel, without some preach. 3 That it is not likely that any should preach, except they be by Commissions and Instructions sent. Now what need we more than this, to confirm us, that men cannot, nor are bound to believe merely by the light of Nature, without some further discovery thereof in the Gospel? Thus I have traversed all Mr. goodwin's steps, and yet it appeareth not that man is either enabled or bound to believe in Christ merely by the law and light of Nature; and yet having done with the law of Nature, he proceeds further to say, That all men are bound to believe on Jesus Christ by the Positive law of God, and this he doth in Page the 44th. and he gives two Scriptures to prove it, Pag. 44. Psal. 2.12. 1 Joh. 3.23. Psal. 2.12. (Kiss the Son. Be wise, O ye Judges of the earth. And, 1 Joh. 3.23. This is the commandment that we believe on his Son Jesus Christ.) From these Scriptures he would prove that all men without exception are bound to believe on Jesus Christ by the Positive law of God; but to this I answer, 1) How impertinent is all this to his purpose if he could prove it to be truth? that which he is to prove, is that even those that never heard of the letter of the Gospel, and so by consequence, not of the commands thereof, that those are bound to believe; and now he proves that all are bound by a Positive law, that is in effect thus, that those that never heard of the letter of the Gospel, have yet a Positive law to bind them to believe; it seems he doth not so well consider as he might, that for any man to have such a Positive law, is to have the letter of the Gospel. 2) I hope henceforth the Remonstrants will never say, that faith in Jesus Christ was never commanded to our fathers of old under the time of the Law; Mr. Goodwin will teach them better Divinity and tell them they were all commanded to it by a Positive law. 3) Mr. Goodwin himself affirmeth that the faith that was required of the Jews to justification under the Law [had Christ in it only virtually, and interpretatively, and explicitly none but God himself, and therefore God would accept such a faith much more in the Gentiles] Pag. 38. Pag. 38. and yet now they were all commanded by a Positive law to believe in Christ; I hope Mr. Goodwin will reconcile all these together. 4) But to examine the truth of his assertion, whether that command was a sufficient obligation to all men to believe; how will Mr. Goodwin prove that this was any obligation to any man until it be revealed to them? Let that stand which Musculus saith upon the text (Quisnam mortalium ab hâc submissione excipitur cùm ipsis regibus imponitur?) true, no man is exempted from this submission, when this command shall come greeting; yet not obliged until they hear the command. But Mr. Goodwin drives on these general commands thus far; upon 1 Joh. 3.23. he saith thus, [he cannot be conceived only to speak to Saints or such who are believers already, as if these were the men whom God commands to believe in the Name of his Son; for than it will follow that those that did believe before the command did supererogate; nor can it be meant of them only who have the letter of the Gospel for then such as believe without the letter thereof, do also supererogate; and therefore it must not be understood, we Saints, or we that have the letter of the Gospel, but we men;] wherein Mr. Goodwin layeth many feeble snares as easily broken as spider's webs. 1 By the face of his expressions I find that he supposeth it irrational, that this or any command should be given or asserted to any that do already believe; but many expresses of Scripure will rescue such a practice from all the charges of impropriety, had he not so much time or leisure to look upon the foregoing verse, where he saith, We receive what we ask, because we keep his commandment, 1 John 3.22, 23 and this is the commandment that we believe in his Son,] and yet in his divinity it must not be we Saints, or we that have the Gospel, but we men, as if it might be said of all men, that (we keep the commandment;) in 1 John 2.12, 13, 14, 15. the Apostle saith, I writ, to you fathers, young men, 2.12, 13, 14, 15. children, because ye have known him from the beginning, and are strong, & the Word of God abideth in you, and ye have overcome the wicked one; Love not the world, neither the things that are of the world, must we reason thus? he writes not to those that love not the world already, for otherwise, they observing that piece of Christian practice before this writing to them, did supererrogate; and if this instance please him not, let us see a little further. 1 John 5.13. (I have written to you that believe on the Name of the Son of God, 1 John 5.13. that ye may believe on the Name of the Son of God.) But will Mr. Goodwin say, that in believing on Christ, before the Apostle wrote, this they did supererogate? therefore he must know that this mentioned, 1 John 3.23. is no new command, but a repetition of a command before given, and it is evident from the text: this is the commandment that we believe in him, & love one another, as he gave us commandment,) and this command may be on several occasions revived to believers for many ends, as to let them see and know their obedience in believing, as also to stir them up to continue in believing, and many other things of precious concernment, the consideration of which frights away that bugbear of supererogation, and encourageth me to say, that this text is spoken to, and of those that had the letter of the Gospel, and did actually believe, and so by consequence, this text doth not furnish us with any positive law, whereby all men without exception, are bound to believe on Christ, 2 This method of reasoning supposeth that some may come to believe, and yet not hear of the letter of the Gospel (that is) having only the light of nature; but he knows that (suppositio nihil ponit) he may suppose by the help of his compounding and dividing fancy, golden mountains and strange Chimeras; but this supposition, saith he, is not unsound, because it hath been proved sufficiently, that those that have not the letter of the Gospel are yet in a capacity of believing, but herein he must not play the Sophister with us, if he mean in sensu diviso, that is, he that is now a Heathen and a Gentile without all discovery of the Gospel, may in time by change of his condition come to believe in Christ. Thus he need not prove it, and if this hath been his task hitherto, he hath spent much time to little purpose, but if he mean (in sensu composito) that is, whilst he remaineth so without any farther discovery than what nature affords him, he is in no capacity of believing, and it is impossible he should whilst he so remaineth, Rom. 10.14. How can they believe on him of whom they have not heard? Now if he mean this capacity, I think he neither hath, nor ever will prove, although it is the intended mark in all this his Treatise. But he gives a taste of his Logic, to prove that it is not impossible such a man should believe, and it is this: (Possibile est quo posito nihil sequitur impossibile;) That is possible, upon which no impossibility followeth; but this, I conceive, fitteth him not handsomely, but rather the contrary: (Impossibile quo posito, aliqua alia impossibilia:) that is, Impossibility supposeth all things impossible: for thus his own words direct us: [If their belief be impossible, than it includeth some other thing impossible also.] Yes, it does so: Quicquid est, dum est, necessariò est. for take it in sensu composito, and two impossibilities follow. 1 That they should ever know or hear of Christ, for (What ever is, whilst, it is necessarily;) and it is impossible for any man to come to Christ whilst he remaineth without all means to come to the knowledge of him. 2 It is also impossible that they should be saved. But this will not be well digested by Mr. Goodwin, and that upon this Argument, he produceth it thus: [In case men destitute at present of the letter of the Gospel should not stand bound by some Law of God to believe, then in case the letter of the Gospel should afterward be vouchsafed to them, they must either be supposed to stand still as much disobliged from, believing as before, or else that there is some new Commandment imposed, which was not imposed on them before by God.] But may we not demand, 1 If they have the Command and Law of God already laid on them, obliging them to believe; what need they have a further Ministry of the Gospel, as to the obligation to believe in Christ? 2 But to suppose that men should not be bound by any Law, and yet come to have the letter of the Gospel, it might fall out that they should neither have a new Command, nor yet remain disobliged; I hope, he knoweth well to distinguish betwixt a new Command and a new Imposition; for in those expresses of his, [Or else there is some Commandment imposed by God;] that word (new,) he may refer either to (Commandment) or (Imposition;) now the Commandment may be old, and yet the Imposition new, so it may be new to the persons to whom it is at present imposed; hence the Apostle calleth, 1 John 2.7, 8. that command of love, an old command, and yet a new command. The command in substance was old, but the imposition upon them was new. 3 Admit the division to be full and good, yet what inconvenience will arise from hence, if we say that there is a new command imposed by God, which was not imposed before? 1 I know Mr. goodwin's will say again, that there was no command to our fathers of old, to believe on Jesus Christ expressly in the particularities of his person, but we are now commanded to do so, and this I think is a new Command. 2 He urgeth thus, there is no new Law imposed, [Because in him there is not the least shadow of change,] a very conscientious plea, and I am glad to find Mr. Goodwin thus tender of God's Immutability if it come not (ex labi is dolosis) out of deceitful lips. It is usual with men of Mr. goodwin's judgement to affirm God first willing to save all men by his antecedent will, but in regard of Infidelity intervening, to be resolving to condemn those men whom before he willed to save; and Mr. Goodwin himself, holds that a person whom God electeth; may yet by God be reprobated, and this without the least sense and tenderness of his Immutability, when there is however equal, if not more cause. But, secondly, How doth this new Command imposed on men, introduce a change into God? True indeed those things that are in God cannot be changed (to which it behoves the Arminians to look;) but those things that are without him, may without prejudice to him for God to entertain a change in his actions as to create and destroy the World, this agues no change in him; Hag. Coll. pag. ad argumentum primum de perseverantia. the Remonstrants will not stick to say, that God promises one thing, and doth another, and that all his promises do not come to pass, and yet they are well acquainted with that text that saith, There is no variableness of change with him. Adam had no obligation to repent and believe in the estate of his Integrity, nor after the fall until the promise, and that because there was no law to bind, nor any thing of that import given to man; if Mr. Goodwin deny this he contradicts himself; if he grant it, he either introduceth upon God variableness and shadow of change, contrary to this text, or else discovereth the weakness of his own Argument. 3 He urgeth, that it no new Law imposed, because (Affirmative precepts bind always, but not to always.) Affirmativa proecepta obligant semper, sed non ad semper. And therefore he saith that (Gods Laws were imposed upon men, before any new emergency of condition;) to which I say, that Affirmative precepts do bind always, but than it presupposeth them to be imposed, otherwise they are not precepts; all those precepts imposed upon the Jews, were not precepts unto the Gentiles; he saith, That a poor man that is very poor is bound to distribute, and to be rich in good works; but who will believe him? the text saith, Charge the rich that they do good, 1 Tim. 6.17, 18. but no where, Charge the poor that they be rich in good works, that is impossible: neither is a poor man concluded by that command to do good, and be rich in good works, and to distribute. A third Scripture, by which he attempteth to prove that all men are bound to believe on Christ by a Positive Law, Acts 17.30. is out of Acts 17.30. (Now he commandeth all men every where to repent.) but, 1 True, suppose all without exception were admonished to repent; then, what became of all those that lived in the time of that ignorance spoken of, wherein God suffered the Nations to walk in their own ways without admonishing, and directing them how to walk, as he now doth in the Gospel; as he saith in the 11th. page of his Treatise? Now I expect that he show me the difference betwixt the admonitions before, and now, whether that before, was not oral by the Ministry of men, at it is now? 2 For this (all) he saith, it cannot be confined to such persons or places to which the Gospel is actually sent; (and that not with that honour and reverence that is due to the Scripture.) O how tender Mr. Goodwin is of the honour of the Scriptures, where they (as he thinks) speak of his side! but all is not truth that Mr. Goodwin saith, because he saith it; how (I pray) doth it derogate from the honour of the Scripture, to interpetret (all men) in the text, by (all both Jews and Gentiles) where this word of admonition shall come? 3 The Antithesis seems to carry it our way (but now he admonisheth all men to repent;) it seems to infer that all men, that is, both Jew and Gentile, were not admonished to repent; we urge not that there was no admonition to repent at all before, but not so large as at that time there was; that is, both to Jew and Gentile: the Apostles wondered that repentance to life should be given, and preached to the Gentile; But now, saith Peter, I know that of every Nation, he that worketh righteousness is accepted; and that is one, and the same with this text in hand. Now he admonisheth every one to repent, but the argument from the Antithesis doth not please Mr. Goodwin, but I fear it is more prejudice than reason that disaffecteth him to it; for clear it is, that this Antithesis argues such a thing as was not at all before: as first it argues an admonition and leading to repentance by the oral administration of the Gospel, for the Apostle hath relation to his own preaching the Gospel. 2 It intimateth a general and universal Admonition to all, Jews and Gentiles, which there was not before; as for the first, Mr. Goodwin granteth that it was not before; and will easily yield, that during that time, wherein he suffered them to walk in their evil ways, he did not deal with them as men under the Gospel; Pag. 63. this he is willing to grant in his dispute with Mr. Sympson; as for the second, it rests upon him to prove where God did admonish all men, even the Heathen, to repent in this way; this text doth not prove it, because he granteth that God did not deal with the Heathen as men under the Gospel, which this text chief hinteth, which clearly showeth that this text is weakly produced to prove, that all men, without exception, are bound by a positive Law to repent, because this speaks of such an Admonition, as in his own judgement was not afforded to them whom he suffered to walk in their own ways. But he would have this the sense of the Antithesis, [Not as if his dispensations were so different, as that under the one men were left free from all manner of command to repent, and only under the other they should stand charged with that duty, Pag. 51. but it importeth that the obligation to repent under the former was faint and obscure; and with little authority under the times of ignorance, in comparison of that tie and obligation which God by an express command imposeth upon the world under the Gospel; & this import of the said Antithesis, appears by frequent usage of Scriptures, and the condition of the Heathen throughout the world, before the times of the Gospel.] What pains will a man's interest provoke him to, even to the infatuation of his own understanding in clear texts? For 1 How fraudulently doth he proceed (on these words?) [As if he had left men without all command to repent before these times, of which the Apostle speaks) leaving the expression so indefinite, and general, as if we held that men were not under the Law commanded to repent.] When I grant it all along, and only deny that the Heathen were under such a command, who enjoyed no more than the light of nature: and I may as justly deny this as he denies that Adam had no obligation to repent till the promise was given, because there was no command, nor any thing of that import until that time. 2 How weakly and trivially doth he argue? he produceth this text, (as he affirmeth) to prove that an obligation lieth upon all men (without exception) to repent; and when it cometh to the scanning; whether this text speak of all men in all ages and times, or all where and when the Gospel comes; instead of proving, Pag. 54. he answers and saith. [It doth not necessarily imply, that God never till now commanded the same thing.] But where is his proof? his proof cannot be fetched from this phrase, (He now admonisheth all men) because this is meant of the oral administration of the Gospel, which he granteth all have not, and if he have any possibility of proving his doctrine by this text, it lies in that expression, (The time of that ignorance God regardeth not;) and then let him form his thoughts into an argument, and it will be a miserable one. 3 How contradictiously doth he proceed? his tenent to be proved, is, that all men without exception are obliged by a positive Law to repent and believe; and he proves it by this text, the sense whereof is this: [That the obligation to repent in former times was but faint and obscure, and without authority, in comparison to that obligation which God layeth upon the world to an express command under the time of the Gospel.] As if there were such a difference betwixt an express command, and a positive command; and now it seems, all men without exception, and all ages were obliged to repent by a positive Law- and proved by this text, that showeth that the express command to repent is given but now in the times of the Gospel, and is not this handsomely proved? it seems that positive Law that breeds in all men to repent, is not an express command. 4 How injuriously doth he proceed? injuriously to God himself, for he is to prove a positive Law of God by which man are bound to repent, and doth it by a Scripture, that showeth no command or obligation, but what is weak and faint and obscure, and without authority in comparison of that command in the Gospel, as if that Law that is positively given by God, should in its obligation be but weak, and faint, and obscure, and without authority, in comparison of that which is but positive; let him produce such commands positive that are so weak, obscure, and without authority; are not all the commands positive of God of equal Authority? 5 How slenderly is he backed with proof? he saith the obligation to repent in former times was but weak, and faint, and obscure. I believe it, so obscure as that he cannot produce one Scripture to prove it, I shall be glad to see one Scripture, which cleerby evinceth any obligation at all, as lying on the Heathen that never had more than the light of nature, 6 For his Scriptures which he produceth to fortify his temperature of this Antithesis in the text, they are all of them impertinent, because they have not any of them such direct & full terms of an Antithesis in them, no not that text, Luk. 24.44. which he alone produceth under the notion of an Antithesis. For Christ doth not at all oppose his being present with them before, & that after his Resurrection, nor speaks he any thing at all in that Verse of his being then present, but barely telleth them that when he was with them, he told them that all things must be fulfilled, which were said by Moses & the Prophets. 7 Whereas he saith, that his is the genuine sense of the text from the condition of the world and all mankind, under the times of ignorance, and before the days of the Gospel, which was this, that the world was generally under the command to repent; he here doth but beg the question, and repeat what he had asserted before, and so proves nothing; for I say on the other hand, it is most clear they were not under any command to repent, but he proves by several expressions, which seem to carry the face of Arguments. 1 [Then their impenitency and obduracy in ways contrary to the Law of God and Nature had been no sin in them, nor obligatory to punishment.] But doth he think this any way coercive? I say, that their sin cometh not under the notion of impenitency; again, that such as have only the light of nature cannot be said to have any positive Law of God. Thirdly, I also say, that the sins of the Heathen (though they have no command to repent) are yet sins against the law of nature, and they are a law to themselves, and shall be judged by that law of nature, and so without any positive law, as the Apostle saith, which helpeth us to understand the Apostle in that text, Rom. 4.15. The law worketh wrath; if we will take it thus generally, Every law worketh wrath proportionable to itself, the law of nature worketh wrath proportionable to it; the law of God positive, to it; the law of the Gospel, to it; not that by every law men shall incur wrath for non-repentance, except Mr. Goodwin can prove that all men without exception are condemned for not repenting (as a transgression of a command) which proof I demand: therefore that doth not affright me; for it is easily answered, although they be not under a command to repent, yet they are not therefore left lawless, and may commit and do what they list, without any guilt or punishment; this is fond alleged, for the solution is easy, they have a law of nature, and are a law to themselves, and so having a law they may sin, and their consciences shall condemn them, yea, and God shall condemn them also, these I know Mr. Goodwin could not but consider; therefore how he could think of men's being lawless, or Gods not taking account of the Heathen for sinning, although we do grant and prove it too, that the Heathen are under no obligation to repent, for that law may conclude us under sin, that cannot command us repentance for sinning, the one is a privilege of the law, the other of the Gospel, which makes way for his second Reason, which is this: 2 Because to all, even in the times before the Gospel, he gave so much means, that they might seek the Lord and find him, Acts 17.26, 27. Therefore all men are under a command to repent. But this is far from binding; for we seek the Lord. 1 In obedience, 2 In repentance for not obeying. Adam in his integrity was bound to seek God, but not to repent; now that God doth so much for the Heathen that they might seek him in a way of obedience, and so far as to serve and worship him as the true God, I grant; but that God intendeth, that by that which God doth for every man, they should seek him in a way of repentance, I put him to prove. Thus have I followed him step by step, and if I have run into unpleasing and extravagant notions, I have this fair excuse, that I was necessarily led thereinto, and I have considered and examined every parcel of his Treatise: and to close up all, this is the result of all, All men are not bound by any Law Positive, or of nature to repent and believe: neither are all the Heathen in a capacity of believing, much less in a mediate sufficiency, but much less in an immediate sufficiency of believing in Christ, and so by consequence the whole and adequate subject of this his Treatise rendered dissonant both to Scripture and Reason. And before I close up this my work, and make my due and legitimate claim, I cannot but let him and his Church know, that I take notice (as all the world may) of their Improvident boldness in that Book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or (The Agreement and distance of Brethren) wherein they undertake to excude and thrust into the world their indigested thoughts upon the five controverted Articles. In the third Article, they pretend they cannot agree with their brethren in the confinement of the grace of God in the intendments of salvation to the small number of Gods elect, because they judge the Scripture clear in this, that God gives to all men sufficient means whereby to be saved; thus they say, Pag. 34. of that Treatise; it will be something digressive and irrelative to my present task to engage with them in that confinement of divine grace, and so to state it truly how we would have that grace to extend; the task I have in hand is only to answer Mr. Goodwin, who would extend that grace as far as nature, or else make the grace of God to be no grace, and so I am fairly led to look upon their first Argument that moveth them to descent, which they express to be this, That God gives all a sufficiency of means whereby to be saved; a position which few before them have asserted and proved, yea, the best of their side have and do expressly deny it; but Mr. Goodwin and his Church think they have Scriptures clear for it. And what Scriptures, I pray? we read them from their pens, 1 Tim. 2.4. Who will have all men to be saved, and to come to the knowledge of his truth, 2 Pet. 3.9. Not willing any should perish, but should come to repentance. But, 1 Are these Scriptures produced to prove an actual bestowing of sufficient means for salvation? and why not of actual salvation too for they run in equipage, and he willeth that all men be saved as well as that they should come to the knowledge of the truth. So that by these texts they may as well prove that God actually saves all men. 2 Have neither the Pastor nor people of that Church, this in consideration, that these texts are expounded by the best of their own side, of the antecedent will of God, which in respect of men's malice and wickedness doth not always come to pass? and they will grant that God by his Antecedent will intendeth to give sufficient means; but because they use not nature well, or God forseeth them incorrigible, or their forefathers have refused the Gospel, therefore God doth not reveal Christ. 3 These texts favour not Mr. goodwin's one whit; if they think that God gives sufficient means to be saved, to those that never had the letter of the Gospel; for these texts presupposeth the letter of the Gospel, so runneth the text, (And come to the knowledge of the truth;) No sufficiency to be saved until they have the knowledge of the truth; and as not by these Scriptures, so neither by any other or any colour of reason do they prove that daring assertion (viz.) That God gives to all men sufficient means whereby to be saved. And thus to conclude with his own expression, I have in the midst of many pressing occasions in my Pastoral Charge, impartially endeavoured to ventilate the truth; whether any thing I have said will turn to so happy an account as satisfaction, I cannot prophesy. However, until (in case he receive not) he give satisfaction to the premises, I must put in a Caveat against his Claim, which he makes, Pag. 61. and I shall make a legitimate Claim so far, as that he surrender up the cause, until he prove that all men are bound to believe in Christ; for till that be proved, or at least that Christ hath made some proportionable discoveries of that purchase made, that so men may be enabled to believe, and so have that purchase applied; I shall conclude that Christ did not lay down the price of his own blood to purchase life and salvation for all men without exception. Soli DEO Gloria.