Remarks on Goodwins Discourse of the Gospel, Title page – Preface
REMARKS ON THE R. Mr. GOODWINS Diſcourſe of the Goſpel.
PROVING That the Goſpel-Covenant is a Law of Grace; Anſwering his Objections to the contrary, and reſcuing the Texts of Holy Scripture, and many Paſſages of Eccleſiaſtical Writers both Ancient and Modern, from the Falſe Gloſſes which he forces upon them.
By WILLIAM LORIMER, Miniſter of the Goſpel.
It was ſaid in the definition of the Goſpel — That the Goſpel requireth both Faith and Repentance, or New Obedience, — Againſt this, the FLACCIAN SECTARIES keep a ſtir, &c. Zach. Ʋrſins Sum of Chriſtian Religion, Engliſh Tranſlation, pag. 131. London, 1645.
Si converſus fueris & ingemueris, ſalvus eris. In hoc teſtimonio conditionali Deus & praecepto utitur & promiſſo: Dicens quippe, ſi converſus fueris &c. oſtendit ex converſionis conditione promiſſionem ſalutis omnino pendere, &c. Dicit igitur Dominus, ſi hoc feceris, hoc habebis. Si parueris praecepto, potieris beneficio. Fulgent. lib. 1. de peceat. Remiſſione, cap. 11.
LONDON, Printed for Iohn Lawrence at the Angel in the Poultry. 1696.
ERRATA
PAge 2. line 39. read not, pr 3. l. 7. r. that it is, p. 5. l. 30. r. Righteouſneſs, p. 7. l. 46. r. that men muſt, p. 10. l. 23. r. falſum, p. 10, l. 49. r. foreign, p. 11. l. 9. r. to this, p. 48. l. 1. r. l0, p. 62, l. 49. for at r. ad, p. 85. l. 48. r. Tom. 2. p. 87. l. 30. r. into, p. 88. l. 45. r. mutila, p. 99. l. 45. r. foreign, & l. 48. r. foreign, for thereby r. whereby, p. 112, l. 17. r. bid, p. 113. l. 34. for perculiar r. peculiar, p. 119. l. 26. for hus r. thus, p. 130. l. ult. r. etiam, p. 133. l. 23. r. we do not, and l. 49. after Scripturae, r. occulta autem ſit eadem, quia, p. 136. l. 49. for uſt r. juſt, p. 139. at the end, for canno r. adjuvare, p. 142. l. 33. r. internis, l. 46. r. ipſis, p. 148. l. 43. r. efficitur, Et hoc me negare dico (inquit Triglandius), p. 159. l. 43. r. Law, p. 162. l. 32. r. at all, p. 163. l. 46. r. of Jews, ibid. l. 50. r. whereof, p. 166. l. 42. r. foreign, p. 176. l. 12. for hold r. held.
What other Errata may be, in regard of a Letter, or wrong Pointing, the Courteous Reader is deſired to mend them.
The Preface to the READER.
THOSE who have attentively read our Apology, and have ſeen how fully and clearly we vindicated our ſelves from the Calumnies wherewith the R. B. our Accuſer, had Aſperſed us in his Letter of Information, may poſſibly wonder to find the Reverend Mr. Goodwin coming in to the Accuſers aſſiſtance, and undertaking to make good the ſame Charge againſt us, that we are Corrupters of the Old, and Preachers of a New Goſpel, to the great danger of Peoples Souls. [See the Preface to his Diſcourſe of the true Nature of the Goſpel, and Chap. 4. Pag. 25. Lin. 2, 3, 4, 5, 6, 7, 8. and Chap. 9. Pag. 74. Lin. 11, 12, 18, 19, 20, 21, 22, 23, 24, 25, 26, 32, 33.] But if they duly conſider Mr. Goodwins Principles, they may ceaſe wondering; for he profeſſes to believe that the Goſpel-Covenant is no Law of Grace; that is, that it hath neither Precept, nor Conditional Promiſe, nor Threatning of its own, at all: And ſo that it re…uires no Duty at all, not ſo much as Faith in Chriſt, and conſequently that there are no Sins againſt the Goſpel. The holding of this Opinion he judges to be of high importance to the Salvation of his own Soul; [See Epiſtle to the Reader, pag. 1. lin. 15, 16.] for it ſeems he is afraid that if the Goſpel have any Precept of its own, and require any Duty, or threaten any Sinner, then be is undone; and that if *See his Diſc. p. 54.Chriſt as Mediatour be Judge, then he ſhall be condemned. Now it is no matter of wonder at all, that a Man of ſuch Principles doth accuſe us, and make a Clamour againſt us as dangerous perſons; for indeed we do believe that the Goſpel-Covenant which God hath made with his Church through the Mediatour Jeſus Chriſt, is a Law of Grace which hath not only Abſolute Promiſes, but hath alſo Precepts, Conditional Promiſes, and Threatnings of its own: That it requires ſome Duties, and that thoſe who neglect to perform ſuch Duties, are guilty of Sins not only againſt the Moral Law, but againſt the Goſpel alſo. We do likewiſe believe that the Office of a Judge doth belong to a Mediator, and that Chriſt is both Mediator and Judge; and that as Judge he will condemn ſome, yea many impenitent Ʋnbelievers for Sins againſt the Goſpel. So that here is a contradictory oppoſition between the Goſpel which we ſtand for the defence of, (with a reſolution through Grace ſo to do *See Mark 8.36, 37, 38.), and the Goſpel that Mr. Goodwin would obtrude upon the World; which we think is ſo far from being the true Goſpel of Chriſt, that it is the Error of Flacius Illyricus, which was condemned and exploded by Famous Orthodox Divines of the Reformed Church long before we were born. And I hope the Reverend Mr, Trail will yet join with us in condemning that Error of the Flacians, as no part of Chriſts Goſpel, but a very groſs and dangerous Miſtake, eſpecially as improved by Mr. Goodwin: But whether he will do ſo or not, I am ſure the late Reverend and Learned Dr. Owen, and his worthy ſucceſſor Mr. Clarkſon, were of the ſame Faith with us, and are on our ſide in this matter. For (1.) Dr. Owen in his 3d Volume on the Hebrews, pa. 220. li. 4, 5, 6. ſays that, [The firſt Promiſe, Gen. 3.15. had in it the nature of a Covenant, grounded on a Promiſe of Grace, and requiring Obedience in all that received the Promiſe.] And pag. 221. on Heb. 8.6. [It (to wit the new Covenant) is now ſo brought in, as to become the entire Rule of the Churches Faith, Obedience and Worſhip in all things. This is the meaning of the word foreign, eſtabliſhed, ſay we; but it is reduced into a fixed ſtate of a Law, or Ordinance, &c.] Again p 222. Every Covenant (ſaith the Dr.) that is propoſed unto Men, and accepted by them, requires ſomewhat to be performed on their part, otherwiſe it is no Covenant]. Again in pag. 22…. [I (Dr. Owen) do not ſay the Covenant of Grace is Abſolute without Conditions, if by Conditions we intend the Duties of Obedience which God requires of us in and by vertue of that Covenant]. And then from pag. 235, &c. the Dr. in many particulars aſſigning the difference between the Old Sinai Covenant as ſuch, and the New Goſpel-Covenant, when he gives the fifth difference, he ſays, [That the New Covenant hath for its Precepts, the Decalogue with ſome poſitive Laws; and for its Promiſes, they are moſtly of Spiritual and Eternal Bleſſings]. Thus Dr. Owen. In which paſſages, and others that I have cited out of his Writings, he agrees with us exactly, and aſſerts what we mean by the Goſpels being a Law, as the Scripture calls it. (2.) Mr. Clarkſon in his Book of Sermons and Diſcourſes on ſeveral Divine Subjects, newly Printed, 1696, and commended to the Reader by the Reverend Mr. How and Mr. Mead. In the Sermon on Luke 13.3. pag. 10. his obſervation is, that [Repentance is an Evangelical Duty; a Goſpel, a new Covenant Duty. This ſhould not be queſtioned by thoſe, who either believe what the Goſpel delivers, or underſtand what it is to be Evangelical. But ſince it is denyed, let us prove it.] And then he proves it by twelve Arguments. After this in p. 12, when he comes to the application of this Doctrine, he ſays, [It reproves thoſe who reject this Duty as Legal. Certainly thoſe who find not this in the Goſpel, have found another Goſpel beſides that which Chriſt and his Apoſtles preached. But let them take heed, leaſt whilſt they will go to Heaven in a way of their own, that way prove a by path, and lead to the gates of Death, inſtead of the place of Joy. No way but Chriſt will bring to Heaven, and that has three ſtages, Faith, Repentance and Obedience. He that will ſit down at the end of the firſt, and never enter upon the ſecond, will never reach Heaven. Indeed he that walks not in all, walks not in any; he is deluded, miſled by an ignis fatuus, a falſe fire; and if the Lord do not undeceive him, will fall into the bottomleſs pit.] And in p. 20. he ſays, [No Repentance, no Pardon. It is not the cauſe, but it is the condition, without which no remiſſion. Solomon would not ask pardon, but upon this condition, 2 Chro. 6.26, 27. nor does the Lord anſwer him, but upon the ſame terms, chap. 7.14.] In fine for underſtanding the matter he is there treating of, he deſires us to obſerve three Propoſitions; [1. Prop. All Sins are pardoned upon the firſt act of Faith and Repentance. — But tho' all be then pardoned, yet not all alike. Therefore obſerve (2.) Sins paſt and repented of, are pardoned abſolutely, becauſe the condition is preſent; and where the condition is preſent, that which was conditional becomes abſolute. (3.) Future Sins, or Sins unrepented of, are but pardoned to a Believer conditionally, becauſe the condition of Pardon, is not in being, is future; he has not yet repented for thoſe Sins, &c.] Thus the Reverend, Learned and Pious Mr. Clarkſon. See what follows there immediately. His meaning is, That the wilful Sins which Believers fall into after Converſion, tho' at firſt Converſion they were pardoned virtually and conditionally, yet they are not pardoned formally and obſolutely; they are not actually pardoned, till the guilty Believer hath actually renewed his Faith and Repentance. Now theſe two worthy Miniſters of Chriſt, Dr. Owen and Mr. Clarkſon were no Amyraldians, and ſince we agree with them in this Point, and teach the ſame Doctrine which they taught before us; Mr. Goodwin in his Preface did very impertinently mention the oppoſition made to Amyrald in France, See the end of his Preface.and it was not fair nor juſt to do it with a manifeſt deſign to make People believe that he dangerouſly erred in this Point, and we with him. For, to hold the Goſpel-Covenant to be a Law of Grace, in the ſenſe that we hold it ſo to be, was none of Amyralds ſingular or erroneous Opinions for which he was taxed by his Adverſaries beyond the Seas: Nay this is ſo far from being one of his ſingular Opinions, that it was common to his Adverſaries with him. And for ought I know to the contrary, they and he were all of one mind in believing the Goſpel-Covenant to be a Law of Grace, as aforeſaid. Some of them I know were, but whether they were all de facto agreed in this or not, (for I do not pretend to know them all), yet this is certain that if it be a revealed Truth, that the Goſpel-Covenant is a Law, a Law of Grace, eſpecially with reſpect to the Elect; all Chriſtians ought to agree to it, and to receive it with Faith and Love, notwithſtanding all Objections to the contrary. And now, that it is a revealed Truth, I think I have clearly proved in the following Remarks and Animadverſions on Mr. Goodwins Book, and have alſo Anſwered all his Objections against it. That my Proofs and Anſwers are good, ſolid and ſufficient, I am fully convinced, and firmly perſwaded in my own mind; yet I deſire no Man to believe it upon my bare word, but adviſe all Men who are concerned, and into whoſe hands my Book ſhall come, to read, conſider, and then judge of my Proofs and Anſwers, and believe (as they will anſwer to God) according to the evidence which I have offered for the Truth which I have aſſerted in this matter. I have purpoſely avoided imitating my Reverend Brothers declamatory way of Writing, becauſe it is not ſo good a way to clear up the Truth, and to inform the Judgment, as it is to engage the Affections to an Opinion or Party; and whether with or without Judgment, all is one to ſome whoſe deſign is only to make or ſtrengthen a Party. I ſincerely proteſt that I do not write for ſuch an end, and therefore I uſe no ſuch means. I likewiſe remember that Juſtin Martyr in his Paraenetical Diſcourſe to the Greeks, pag. 32. ſaith that ſuch a Rhetorical declamatory way of Writing is [ (a)foreign.proper unto thoſe who deſign to cheat People of the Truth, and to ſteal it away from them.] And John Picus Earl of Mirandula, in an Epiſtle to Hermolaus Barbarus, ſaith that, [ (b)Si non deſipit audiror, a fucato Sermone, quid ſperat alìud quam inſidias? Tribus maximè perſuadetur, vitâ docentis, veritate rei, ſobrietate Orationis. Hermol. Barbaro Epiſt. 4. in Vol. Epiſt. illuſt, vir.If an Hearer (and ſo if a Reader) be not a Fool, what doth he expect but to be enſnared by a fair painted Speech? But there are three things that are moſt fit and proper means, whereby to move and perſwade the Mind of Man. (1.) The good Life of the Teacher. (2.) The Truth of the thing taught. (3.) A ſober, plain, unaffected way of Speech in Teaching.] This was the way the Lords Prophets and Apoſtles of old uſed to perſwade Men to the Faith and Practice of Religion; and ſo ſhould we do after their Example. Having renounced the hidden things of diſhoneſty, not walking in craftineſs, 2 Cor. 4.2.nor handling the Word of God deceitfully, we ſhould by manifeſtation of the Truth commend our ſelves to every Mans Conſcience in the ſight of God. This I have ſincerely deſired and endeavoured to do; as in the preſence of the Lord who ſees me and will judge me, I have laboured not to corrupt the Goſpel, nor ſuffer it to be corrupted, but to diſſipate the Darkneſs that hath been caſt upon it, 2 Cor. 2.1….and to ſet the Truth of it in a clear Light. But with what ſucceſs I have done this in the following Writing, it is not expedient for me to declare. Let others now judge of that matter, as they may be concerned, and as they will anſwer to God, and their own Conſcience.