The Lightless Star, Chapter 17
CHAP. XVII.
Goodwin.
COncerning the mystery of the Trinity, the incarnation of God, or the Son of God, the conception of a Virgin, with some other points of like consideration, commonly pretended to be against, or at least above, and out of the reach and apprehension of Reason; I clearly Answer.
1 That they are every whit as much; yea, upon the same termes, out of the reach of faith, as of Reason, For how can I beleeve (at least upon good grounds, …d as it becommeth a Christian to beleeve) that which I have no reason, nor am capable of apprehending any reason; nay, for which there is no reason, why I should beleeve it? If it be said, I am bound to beleeve the doct…ines specified, because they are revealed by God: I answer, That this is a rationall ground, whereof my Reason and Understanding are throughly capable, why I should beleeve them; the light of Nature clearly informeth me, that what God revealeth or speaketh must needs be true; and consequently worthy and meet to be beleeved. If it be further said, But Reason is not able to apprehend or conceive how three should bee really and essentially one, and the same; how a virgin should conceive and bring forth a Son, &c. I Answer, That no faith or beleefe in such things as these, is required of me, nor would be accepted with God, i… case it were in me, above what I am able by Reason to apprehend and understand. As I am not able by my Reason to apprehend the particular and distinct manner how the three persons subsist in one and the same divine Nature and Essence: So neither am I bound to beleeve it; that which I am bound to beleeve in this point is only this, That there are three who doe thus subsist, (I mean in the same divine essence) and for this, my Reason is apprehensive enough why I should beleeve, viz. Because God himselfe hath revealed it (as hath been said) If I should confidently beleeve any thing more or further concerning the Trinity of persons (commonly so called, and there is the same reason of the other points mentioned) then what I know upon the cleare account of my Reason and Understanding, it would be presumption in me, and not faith; and I should contract the guilt of those whom the Apostle chargeth with in truding (or advancing themselves) into the things which they have not seen [i. e. rationally apprehended and understood.] But
Resbury.
1 Whereas you say, these mysteries here mentioned of the Trinity, Incarnation, and the virgins conception, are pretended to be against, at least above Reason, it seemes you deny even these to be above the reach of Reason in fallen man, which yet in your discourse immediately insuing, you grant in deed though not in termes: but contradictions are no rare things in your discourse.
2 Whereas you say they are every whit as much; yea, upon the same termes out of the reach of Faith, as of Reason:
1 It is false, for Faith hath the proper, and immediate ground of beleeving them, the authority of the Word revealing them; But Reason hath not an immediate ground of discerning them, viz. such a light, as whereby they of themselves are visible to the naturall understanding, therefore when they are within the reach of Faith, yet are they not within the reach of Reason upon the same termes.
2 You equivocate, for seeming to carry on your former doctrine, you relinquish it. Formerly you made Reason the touchstone of the Scriptures; and whatsoever text of Scripture should not be found to agree with Reason, and to be relished by it, must be rejected: here you make the Scripture to be above the tryall of Reason, as appeares by that which followes: For how can I beleeve? &c: If it be said I am bound, &c. This is a rationall ground, &c. the light of Nature, &c. Here you grant that Reason is to beleeve what the word affirmes, meerly for the authority of the word. But 1. This is contrary to your former doctrine, requiring that Reason finde a rationall tast and savour in the thing it selfe to bee beleeved. 2. Here Reason beleeves, rather then discernes the thing beleeved; it discernes the ground of beleeving, but not the nature or manner of the thing beleeved: therefore as before, the thing beleeved is not upon the same terms, out of the reach of Faith, as of Reason.
3 Whereas you object, That Reason is not able to apprehend or conceive how three should be really and essentially one and the same, &c. and then answer, no faith or beleefe in such things as these, is required, &c. Let me aske you this one thing; Is it not a fruit of naturall corruption, by the fall, that we apprehend no more towards the distinct knowledge of these things? If so, then are you bound to know, and knowing to beleeve more of them; and your discourse about beleeving more then you apprehend, how unacceptable it would be, fals to the ground. But here againe you discover that Popish & Pelagian leaven; that God hath no right to require of man any more, then man hath power to performe; as formerly you argued from the command of God to the faculty of man. As for your Interpretation of Colos. 2. 18. I cannot receive it, intruding into the things which they have not seen, is in true interpretation, which they have not seen in the doctrine of the Scriptures.
Goodwin.
2 If it be yet demanded, but is it not contrary to the grounds of Nature, and so to Principles of Reason, that a virgin should conceive a childe; and if so, how can such a doctrine, according to what you have asserted, be received as from God, or as a truth? I Answer; It is no wayes contrary to Reason, nor to any principle thereof, that God should be able to make a virgin to conceive, but very consonant thereunto; … the Apostle Paul supposed it credible enough (as we lately heard) even in the eye of Reason, that God should make the earth bring forth her dead alive: indeed that a virgin should conceive in a naturall way, or according to the course of ordinary providence, is contrary unto Reason, but this Religion requireth not of any man to beleeve; nor doth it bear hard at all upon any Principle of Reason; that God should be willing to doe every whit as great and strange a thing as tha…, (I mean as to cause a virgin to conceive) for the accomplishment of so great and glorious a designe, as the saving of a lost world. Nor is it contrary to Reason or any Principle thereof, that God or the first Being, being infinite, should have a manner of sulsisting or being, far different from the manner of subsistence, which is appropriate to all created and finite beings, or that this manner of subsisting which is proper unto him, should be unto men incomprehensible. But most consonant it is to Principles of Reason, when God himselfe hath pleased so farre to reveale that appropriate and incomprehensible manner of his subsisting, as to declare and say that he subsisteth in three, that men should accordingly beleeve it so to be.
So that most certaine it is, there is nothing in Christian Religion, which so far as it concerneth men to know and beleeve, but what fairly and friendly comports with that Reason and Understanding which God hath given unto man, and what by a diligent and conscientious use of these noble faculties be may come to know and beleeve, at least so far as to salve his great interest of salvation.
Resbury.
This Section is of the same stamp with the former; the sum of it is this, That it is agreeable to Reason, to conceive of God, that he is, and that he can doe above the course of Nature, and comprehension of Reason, and that when God shall declare that such is his being, and his doings such, it is likewise agreeable to Reason to beleeve him upon his word. But
1 Who denies this, but Mr. Goodwin and his associates in error? This is the very Doctrine of your adversaries, against which you dispute.
2 This no way agrees with your former Doctrines. 1. That which affirmes, that all men have that light of Reason and Understanding, which according to Gods dispensation towards all men, they may improve to saving Faith and Repentance; For saving Faith requires the knowledge of these mysteries, which you grant here come onelyonly so far within the reach of Reason, as that when God hath revealed them, it is rational to beleeve his Word; without which, Reason could never find them out: But the greatest part of the men of the world have not the Scriptures. 2. That which affirmes Reason to bee the touchstone of the Scriptures; you said but lately of Predestination, that whatsoever should be taught about it, otherwise then according to the Scriptures, and the truth, might be clearly disproved by the grounds of common Reason. You affirme page 16. That whatsoever doctrine or saying beares hard, or fals foule upon any undoubted Principle or ground of Reason within you, must of necessity be an errour: Now this principle and ground of Reason must be such, as in the account of men generally passeth for such a principle or ground. Now doubtlesse, that three should be essentially one, bears hard upon whatsoever grounds of Reason in you, or any man since the fall: That a Virgin should conceive, beares hard likewise upon Reason; I am sure it did so in the blessed virgin her selfe, Luk. 1. 34. therefore according to your doctrine formerly laid downe, these mysteries should be rejected, and indeed the whole doctrine of godlinesse, which the Apostle tels us is a great mystery, and therefore beares hard upon Reason.
Neither do you salve your former discourse when you say, it doth not bear hard upon any principle of Reason, that God should be willing to doe as strange a thing, as to cause a virgin to conceive: For because the thing it selfe beares so hard upon Reason, and is so strange; therefore according to your former doctrine, the word affirming it, should be rejected. So for the manner of his subsistence, three in one, because it bears so hard upon Reason, as you here grant, that it is incomprehensible, according to your former doctrine, it ought not to be beleeved, as you know upon that very account, your good friends, the Socinians, beleeve it not; But when you meet with such instances as you dare not deny; as these now in hand, and yet they cannot be made to close with your doctrine, then you wind out of your owne doctrine it selfe, yet so, as you would seem still to hold it. In other instances, as about Election, and Reprobation, Redemption, Renovation, the perseverance of the Saints, you will hold stifly to your grand doctrine of the preheminence of Reason, because the doctrine of personall election, and reprobation, and the dominion of God therein, relisheth not with your Reason; because the dependance of redemption upon election, and the doctrine of the Saints perseverance, and of the efficacy, and peculiarity of grace relish not with your Reason, therefore they must be rejected, though the Scriptures be as evident for them, as for the Trinity and Incarnation. And hee that should argue with you, as you doe here; that it is not contrary to Reason, neither doth it bear hard upon any principle of Reason, that God should have a dominion, to man incomprehensible, would be rejected by you upon this account, that such a Doctrine it selfe was not according to Reason. Look over your conclusion, concerning the unchangeable love of God to the Saints; and your questioning of the Scriptures, in case they either in terms, or by just consequence, avouch the same, pag. 335. of your book formerly alleadged, and tell me if it be not as I say.
As for the close of your Section. 1. That there is nothing in Christian Religion, &c. but what fairly comports, &c. To this, I oppose this assertion, formerly made good, That in Christian Religion, there are many things above, many things crosse to mans corrupt Reason. 2. That by a diligent and conscientious use, &c. I have formerly shewed at large, what putid Pelagianisme is here obtruded.
Goodwin.
2 Looke how many precepts, exhortations, adm… nitions, I stand charged by God to submit unto, and practise, I am under so many charges and engagements from him likewise, to exercise my Reason, and understanding. 1. To apprehend aright the mind of God in every of these respectively, left when he injoyneth me one thing, I through mistake should doe another. 2. To consider how, when, and in what cases I am commanded by him to doe this or that. 3. (And lastly to passe by other particulars.) To gather together, and call up upon my soul all such motives and considerations, which I am able, whereby to provoke, stir up, and strengthen my self to the execution, and performance of all things accordingly. When God commandeth me to strive to enter in at the streight gate, to seek his kingdome, and the righteousnesse thereof, in the first place; To labor for the meat which endureth to everlasting life; To bee a man in understanding: (To omit other precepts of like nature without number) he commandeth me consequentially, and with a direct, clear, and necessary implication, to rise up in the might of my reason & understanding, in order to the performance of these things, nor am I capable of performing the least of these great, and most important commands, in any due manner, but by interressing my Reason, Iudgement, and Understanding, and this throughly, and effectually, in and about the performance: The truth is, I stand bound in duty and conscience towards God, and in faithfulnesse to mine owne soule, neither to beleeve any thing at all, as coming from God, which I have not, or may have, a very substantiall ground in Reason to beleeve, commeth indeed from him; nor yet to doe any thing at all, as commanded by him, unlesse there be a like ground in Reason to perswade me that it is indeed his command.
Resbury.
Many waste words still, according to your manner. One passage or two we must call to account.
1. God commands you, you say, in such and such precepts, to rise up in the might of your Reason, &c. Wee heare in Scripture of the weaknesse of Reason, as to the things of God, not sufficient of our selves to thinke a good thought, &c. We hear of the might of the Word Preached, to cast down the strong holds and reasonings in man against the things of God: But where this mighty Reason dwels, I would willingly aske Mr. Goodwin, but that I feare he will send mee Racovia.
2. Nothign may you beleeve as comming from God, which you have not very substantiall ground in Reason to beleeve commeth from him; the like for obedience to his Commands: If you meant Reason enlightened, and sanctified by the Word and Spirit, thence beleeving upon the authority of the Word, your meaning was the same with theirs whom you oppose; but your meaning is, Reason, by its own light, receiving or rejecting the Word it selfe according as such and such Doctrines, are above or not above, contrary, or agreeable to the apprehensions of the Naturall man, as wee have clearly found you out formerly, and to this you have been answered over and over, according as your tautology hath given occasion.
Goodwin.
I confesse (good Reader) I have presumed at somewhat an unreasonable rate upon thy patience, in detaining thee so long with the Argument yet in hand; But the sense of that unconceiveable mischiefe and misery, which I most certainly know have been brought upon the World Christian, (at least in our Quarters of it) and which lyes sore upon it at this day, by meanes of the reigning of this Notion, and Doctrine amongst us, That men ought not to use, but lay aside their Reason in matters of Religion; lyeth so intolerable sad and heavy upon my spirit, that I could not relieve my selfe to any competent degree, with saying lesse then what hath been said, to relieve the world, by hewing in sunder such a snare of death cast upon it, most assuredly all the ataxies, disorders, confusions, seditions, insurrections, all the errors, blasphemous opinions, aposta…ies from the truth and wayes of holinesse, all trouble of mind, and sad workings of conscience in me; all unrighteousnesse, and injustice, all bribery and oppression, all un-man-like selfe-seeking and prevaricating with publique interests and trusts; all covetousnesse and deceit, and whatsoever can be named in this world, obstructive, destructive, to the present comfort and peace, to the future blessednesse and glory of the sons and daughters of men, proceed and spring from this one root of bitternesse and of death: they neglect to advance and ingage home their Reasons, Iudgements, Understandings in matters of Religion, to imploy and improve them according to their proper interests and capacities in these most important affaires.
Resbury.
Your tongue is your owne, in way of apology for your wandring discourse: hitherto you tell us of the deep apprehensions you had of that unconceiveable mischiefe, &c. brought upon the world by that doctrine, That men must lay aside their Reason in matters of Religion; a meer Hob-goblin of your own making, that you may have somthing to pelt at. How Reason is to be laid aside, and how not, we have shewed distinctly formerly; not as you represent; as if men should look at it as their duties to be Ideots and mad men in seeking into the things of God.
As for those Ataxies, &c. hence they are, That men have been so bold to oppose their owne corrupt reasonings against the word of God, instead of following the light and guidance of it, and captivating their fleshly reason to the Doctrines of Faith.
Goodwin.
O Reader, my mouth is open unto thee, my heart is enlarged (now for a recompence in the same, I speake unto thee, as a deare Brother in Christ) be thou also enlarged, say unto the world round about thee, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light; doubtlesse the world should soone finde it self in another manner of posture then now it is, and see the whole Hemisphere of it filled with the glorious light of the knowledge of God in Jesus Christ, if the inhabitants thereof, every man from his quarters, would be perswaded to rise up in the might of his abilities, those heavenly endowments of reason, judgement, understanding, wherewith God, by Jesus Christ hath re-invested them to seeke after him, by enquiring diligently into, by weighing narrowly all those things, as workes of Creation, workes of Providence, inscriptions upon the Soule, and especially the sacred word of extraordinary revelation, wherein, and whereby God hath drawne neare unto men, and (as it were prepared) postured, and fitted himselfe on purpose to be found and knowne, and this as well in the excellency of his Grace, as of his Glory, by all those who upon these termes seeke after him. The time was when the Spirit was not given, because Christ was not glorified in Heaven; the time now is wherein the Spirit is not given unto the world, according to the preparations, and royall bounties, and magnificence of Heaven, because he is not glorified on earth by the worthy imployment of the meanes, abilities, opportunities vouchsafed unto men; the Word of God makes it one argument of the wickednesse, and sensuall wayes of men, that they have not the Spirit; yea, the Apostle Paul by charging the Ephesians to be filled with the Spirit, clearly supposeth it to be a sensuall straine of a voluntary unworthinesse in men, if they have not a very rich and plentifull anoynting of the Spirit.
Resbury.
A word or two to this wordy Paragraph.
1 Say unto the world awake, &c. Say you to your Reader. But for as much as this sleep is the sleep of death, as is here evident, in that the waking from it, is standing up from the dead; where is now that mighty Reason, Understanding, Judgement, you have so often told us of, (as here again you doe) in the naturall man?
2 The time now is (you say) wherein the spirit is not given unto the world, according to the preparations of the royall bounty, and magnificence of heaven, because, &c. this is (as formerly we have seen at large) the Pelagian doctrine so famously branded; that grace is given according to our merits, the Popish doctrine of the merit of congruity: the Iesuiticall doctrine, That he that doth what in him lyes by the strength of Nature, shall thereby obtaine Grace.
3 The Word of God (you say) makes it one argument of the wicked and sensuall waies of men, that they have not the spirit, Iudg. 5. 18, 19. what then? you adde; yea, the Apostle Paul by charging the Ephesians to be filled with the spirit, clearly supposeth it to be a voluntary strain of sinfull unworthinesse in men, if they have not a very rich and plentifull anoynting of the spirit.
Answ. 1. These Ephesians were regenerate, and spoken to as regenerate; therefore this concludes nothing for the natural man.
2. Tis true, what you say concerning the Naturall man, but false that you would conclude, that therefore the Naturall man hath power to obtaine this anoynting of the spirit; from mans duty, to his ability, is a meer non sequitur. It is the duty of the naturall man, to fulfill the law of God (otherwise the transgression of the Law is not sin) yet it is impossible for him. The flesh is not subject to the Law of God, neither can be. It is the duty of the natural man when the Gospell is preached to him, to come to Christ, and a sinful straine of voluntary unworthinesse, that hee comes not; Yee will not come to me that yee might have life, saith Christ to the Jewes, rebuking them: Yet none can come to him except the Father draw him; and this drawing of the Father is not according to any preparation of man drawn; He will have mercy on whom he will have mercy, and compassion on whom he will have compassion; It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. It is the duty of the naturall man, to receive the things of the spirit of God revealed in the Gospell, which yet he cannot do, without the renewing work of the spirit, whereby he becomes a spirituall man, because they are spiritually discerned But to obtaine this renewing worke of the spirit, is not in his power, hath no dependance upon any thing by him done in order thereunto. The wind bloweth where it listeth, thou bearest the sound thereof, but knowest not whence it comes nor whither it goes; so is every one that is born of the spirit.