The True Nature of the Gospel, Title page – To the reader
A DISCOURSE OF The True Nature OF THE GOSPEL; DEMONSTRATING That it is no NEW LAW, but a pure DOCTRINE of GRACE. In Anſwer to the Reverend Mr. Lorimer's Apology.
Levi que certamine docet vanam eſſe ſine viribus Iram.
Liv. Hiſt. Lib. 1.
By THO. GOODWIN, Paſtor of a Church of Chriſt at Pinnor in Middleſex.
Phil. 2. 3.
Let nothing be done through ſtrife, or vain-glory, but in lowlineſs of Mind let each eſteem other better than themſelves.
London, Printed by J. Darby. 1695.
To the READER.
I Had ſo honeſt a Deſign in writing the following Diſcourſe, which I have endeavoured to compoſe in cool and calm Thoughts undiſturb'd with Heat or Paſſion, as I am arm'd againſt their Cenſures, who will perhaps reſent it very ill to ſee their Darling Notions expos'd. My poor Labours are recommended by the alone conſideration of the Truths, in whoſe Defence they are employ'd, and this is abundantly ſufficient; and therefore I need only to deſire thee to conſider the Arguments with an impartial Mind. If thou loveſt the Goſpel, do not ſuffer thy Thoughts, looking on it, to be diſtorted by Prejudice or Paſſion. As the Truths here aſſerted are of great moment, ſo they deſerve thy moſt ſerious Attention. If they were only ſubtle Niceties for a trial of Wit, or to make an Experiment who could make Words to dance moſt nimbly, I would never have miſimploy'd my ſelf in writing this Diſcourſe, nor cauſed thee to miſpend ſo much time in reading it. But ſince I can aſſure thee that I have aſſerted nothing but what I not only really believe to be true, but to be of high Importance to the Salvation of my own Soul, (which is very clear Evidence that a Man is in good Earneſt) I hope thou wilt conſider, whether it may not concern thine too. There are two great Rocks which threaten the hazard of a Shipwrack, Popery and Arminianiſm; and for my own part I am terribly afraid of coming in any nearneſs to the danger. Popery hath been ſo uncas'd of its Diſguiſe, that it appears in its natural figure; and thoſe who know any thing of the Goſpel, ſtartle at the firſt Entrance of its affrighting Shape: But Arminianiſm ſurprizes the Vncautious, appearing with a fairer Face and more ſpecious Colour; and yet really, if the Holy Ghoſt ſpeaks truly to us in the Epiſtles of the Apoſtle Paul, (as I am ſure he doth) this almoſt generally belov'd Doctrine is as contrary to the Goſpel as Popery it ſelf; and if God ſpeaks true, it is undoubted, that what the Arminians tell us is falſe. God tells us, that in him we live, and move, and have our being: The Arminians would diſpute us out of this great Privilege, and endeavour to perſwade us, that when God hath once form'd us and thrown us out of his Hands, we may move alone without him. God teacheth us, that he effectually accompliſheth the Counſels of his Will, and that nothing can obſtruct or fruſtrate the ſucceſs: The Arminians tell us, that God is heartily deſirous of the Salvation of all Men, but cannot ſave the greateſt part of them, becauſe they are unwilling. God plainly tells us his own Mind, that none are ſaved, but whom he hath eternally ordain'd to that happy State: But the Arminians inſinuate, that thoſe may be ſav'd whom God never thought of for ſuch a Deſign, and that he will be ſurpriz'd at the arrival of new Colonies in Heaven, which he never appointed to come thither. God, who juſtifies the Vngodly, expreſly declares, that we muſt be juſtified freely of his Grace, not by our own but Chriſt's Righteouſneſs. The Arminians bring us to a new Court of Judicature, where God ſits not, nor hath any thing to do; for there our Faith in obedience to the Goſpel, is pleaded inſtead of perfect Obedience owing to the Law, and the Plea is admitted; for (as that Prodigy of Learning Grotius ſpeaks) as a Work grateful to God, it meets with acceptance. In a Word, their Opinions tear the Volume of God's Word to pieces, and un-God God himſelf: They pull him out of his Throne, and ſtrike the Scepter out of his Hands, and ſnatch the Crown from his Head. Their Opinions take aim to deſtroy the very Being of the Divinity; for take away his Perfections and Attributes of abſolute Power and Wiſdom, and God is an imaginary Nothing: Who can conceive of him but as an independent Soveraign? and yet their Doctrine allows leſs Power to him in the diſpoſal of his Creatures, than a petty Negro Prince hath over his Subjects within the Compaſs of his narrow Dominions. Who can think of God but as All-knowing, and having at one view a certain Proſpect of all Perſons and Things, paſt, preſent, and to come? and yet their Doctrine makes him to gueſs at the Future, as an Aſtrologer by the Stars.
Ay but it will be ſaid, What is all this to the Purpoſe of the preſent Controverſy, wherein we have not to do with Arminians? 'Tis true we have not, but it concerns every Miniſter of the Goſpel, to put a ſtop to any Opinion which hath the leaſt tendency to Arminianiſm. We are not as idle Spectators, to ſtand by with patience to ſee the Truths of the Goſpel, either openly invaded, or ſecretly ſupplanted; but as long as we are able to frame a Thought, or hold a Pen, it is our Duty to make a vigorous Oppoſition. We have the Example of thoſe worthy Divines in France, the old Du Moulin, and others, to animate and encourage us. When Teſtard and Amyrault advanc'd ſome new Opinions to meet Arminianiſm in the middle Courſe, which were ſoon, by an unhappy Wind, wafted over into England; theſe worthy Perſons (who were as firmly reſolv'd that the old Goſpel ſhould not be alter'd, as we Engliſh are zealous that our old Fundamental Laws be not chang'd) preſently took the Alarm, and reſiſted the Invaſion. Complaints were made in their Synod againſt Teſtard and Amyrault, as Corrupters of the Proteſtant Doctrine, and they wereaMr. Quick's Synod. in Gall. Reform. vol. 2. in the Acts of the Synod of Alanſon, Chap. XV. pag. 353, 354. openly cenſur'd. The PaſtorsbIbid. Chap. 28. pag. 397 to 405. and Profeſſors of the Church of Geneva, cIbid. Chap. 29. pag. 40… to 40….the Profeſſors of Divinity in the Vniverſities of Leyden and Groningen ſent their Letters, proteſting againſt theſe Innovations in the old Proteſtant Doctrine. And the FamousdIbid. Chap. 30. pag. 309 to 321. Du Moulin, who with ſo much Wit and Learning wrote againſt Popery and Arminianiſm, ſends a Letter particularly to the ſame Synod, and with an Apoſtolical Zeal and Plainneſs, complains that theſe Innovators corrupted the Antient Faith, and chang'd the very Nature of God, of the Law, and of the Goſpel. Theſe Examples ſhould teach us to be earneſt for the ſame Truths which they maintain'd ſo vigorouſ and I have endeavour'd to be zealous for them without being angry.