The Lightless Star, Chapter 18
CHAP. XVIII.
Goodwin.
HE that lives up to those principles of light, which God hath vested in him, is underthe beatificall influence of that most rich promise of Christ; To him that hath, shall be given, and he shall have abundantly; By him that hath (in this promise) is meant (as clearely appeares from the tenor of the Parable immediatly preceding) such a person, who useth, imployeth, improveth that which he hath, hereby declaring that he hath what he hath; nor is that which he is here said to have, any thing of a Spirituall or supernaturall import, this likewise is evident from the said Parable, for here one of the three, who all had received talents, one, or more, all which talents must needs by the course of the Parable be supposed to be of one and the same kind; nor is the least intimation of any difference, especially of any specificall difference between them, is said to be an evill and sloathfull Servant, notwithstanding his talent, and because of his sloathfulnesse, to be cast into utter darknesse; these are no Characters (especially in the judgement of those, with whom we are to conflict in the ensuing Discourse) of persons that had received any thing saving, or supernaturall. But by that which is here promised to be given, and that in abundance, to him that hath, must of necessity be meant somewhat, that is of a spirituall and saving nature; this also is evident from the carriage of the same Parable, where the Servants who had received the talents, and imployed them faithfully (by whom are typified our Sa…iours, foreign those that have, as was lately said) are graciously invited by their Master into this joy, Enter thou into thy Masters joy: So to the other, enter thou into thy Masters joy.
Now if either God or Christ, be signified or meant by the Master of these Servants (as I suppose no man questions, but that either the one or the other are typified hereby) by entring into their joy, cannot be meant a receiving of greater measure of naturall gifts or endowments, nor of receiving any reward, which belongs to persons qualified only with such endowments; as these, but salvation or eternall blessednesse and glory; if so, it roundly followes, that by what Christ promiseth shall be given to him that hath (in the sense declared) is meant somewhat of a saving consequence, as regenerating Grace, the sanctifying Spirit of God, Faith, and the like. And promising not onelyonly, or simply, that to him that hath shall be given, but further, that he shall have abundantly, he clearly signifieth, that in case men will stir up, provoke, and lay out themselves accordingly in the improvement of such abilities, and gifts, which shall from time to time be vouchsafed unto them; they may be vertue of the bounty and gracious decree of God in that behalf, attaine and receive from God what proportion or measure of the Spirit of Grace, and of God they can desire, therefore they that teach men to be meerly passive in matters of Religion, and forbid them the use of their Reasons and Understandings, as unlawfull, and dangerous, in these affaires; how prudently soever they may consult their own carnall ease, honour, and worldly accommodations by such a doctrine, yet herein they say to men (in effect) be not excellent, let it never be said that the God of heaven hath made you rich or great.
Resbury.
Mr. Goodwin hath here led us to that famous Scripture, the Parable of the Talents, a Scripture so much abused by the whole nation of the Iesuites, in whose steps the Arminians tread, and amongst them this Author.
1 Let us see his Interpretation hereof. 2. The true Interpretation.
1 For his; It labours with two very great diseases. 1. Self-contradiction. 2. Pelagianisme. 1. For selfe-contradiction, spiritual and supernaturall, are here one and the same with him; as appeares in these words. Nor is that which he is said to have, any thing of a spirituall or supernaturall import. A little after saving and supernaturall are one and the same with him, …n these words. These are no characters of persons that had received any thing saving or supernaturall. Presently after spirituall and of saving nature are one and the same in these words. By that which is here promised to be given, must of necessity be meant some thing of a spirituall, and saving nature,: and this in opposition: to naturall, in these words; by entring into the Masters joy cannot be meant a receiving of a greater measure of naturall gifts or endowments, nor of receiving any reward which belongs to persons quallified onelyonly with such endowments as these. But salvation, or eternall blessednesse and glory: If so, it roundly follows, that by what Christ promiseth shall be given, &c. is meant somewhat of a saving consequence, as regenerateing grace; the sanctifying Spirit, faith and the like, thus he; Whence it is evident, that grace is not here naturall, that what is naturall is not saving, that regenerating grace is spirituall and supernaturall given upon the improvement of naturall endowments: but how doth this accord with his former Doctrine, about which he laboured so much that in the argument of the efficacy of grace, the word supernaturall was no where in Scripture so much as vertually found, that the word naturall distinguisheth not the unregenerate from the regenerate, &c.
We observed formerly that what he speakes here presently after concerning mens attaining what proportion and measure of the Spirit o… grace they can desire upon the improvement o… such gifts and abilities as they shall from time to time receive, doth involue him in a contradiction to what he there had taught; if he here meane the worke of the Spirit, to be any other then such an influx as is attemperd and proportioned to mans naturall acting, and therefore naturall, but if that be his meaning, then doth he contradict himselfe here, making all that is saving to be supernaturall as we have now observed, but he hath drunke deepe of an intoxicating cup, wonder not if he Stagger like a drunken man.
2. For Pelagianisme, as plaine and palpable as may be; that regenerating grace, the sanctifying spirit, faith and the like is given to men upon the use, employment and improvement of naturall endowments, which is that Stigmatized doctrine of Pelagius so notoriously refuted and condemned, as formerly hath been cleard; where we had this very doctrine in the hands of the Massilians related by Prosper charging them therein with high Pelagianisme, onelyonly Master Goodwin hath another fetch for it, that new vouchsafements by Iesus Christ unto all in their naturall birth, he tels us of, which how miserable a shift it is, hath formerly been discovered.
But that we may have the whole mistery of Master Goodwins doctrine about this point, and see his vaine, and selfe-subverting Sophistry. I shall add and examine a notorious passage, Page 329. and 330. of his Book, the summe whereof is as followeth.
1. Regeneration (saith he) imports a reiteration of some generation or other. I answer, regeneration is a generation over andabove a former generation. 2. It cannot import a repetition of naturall generation: true, therefore it must import a repetition of spirituall generati…n. False it is, (as will appeare by and by) a spi…tuall generation over and above the naturall generation, a repetition, if he will needs have …hat word of generation, but not of naturall nor …pirituall generation, but only of the genus com…on to both, one opposite species succeeding a…other. He goes on, 'Naturall and spirituall ge…eration are contra-distinguished the one to …he other, 1 Pet. 2. 23. and Iohn 3. 6. True, and …hence your discourse wil come to nought as wil …ppeare by these Scriptures mentioned when we …ave heard your conclusion, for which you are …aking way in these words, viz. Now I suppose there can hardly be any instance given where the introduction of one contrary forme or quallity into the subjectis termed a repetition of the other; as for example, calefaction is never termed a repetition of Frigefaction. Pittifull Sophistry: No such thing is here pretended; the spirituall birth is a repetition, not of the opposite species or contrary forme, as you phrase …t, to wit, the naturall birth, but onelyonly of the genus birth. As Calefaction succeeding Frigefaction, is a repetition, not of Frigefaction, the opposite species, but of alteration, the genus.
Now comes your conclusion, but it is an evill …gge of an evill bird, a false conclusion; from a false discourse; you conceive that regeneration relates not to the naturall generation, as naturall; but unto the spirituall state and condition of men in respect of their naturall condition an… birth. But the Scriptures newly mentione… prove two things utterly destructive of this conclusion of yours. 1. That men by naturall generation have nothing spiritually good in them▪ but the contrary, and that to the utmost▪ 2. That regeneration relates to the naturall generation, as miserably corrupt and sinfull, th… our Saviour shews the necessity of regeneratio… or the second birth, because by naturall generation or the first birth we are so sinfull; it bein… the birth of the flesh in opposition to the birth of … Spirit, 3 John 6. with the Context; thus Pe… opposeth regeneration as that generation which … of incorruptable Seed, to naturall generation … that generation which is of corruptable Seed; evident… that both he & our Saviour opposeth the latter i… its excellency to the former in its wretchednesse and therefore in no wise relates to the forme… according to any excellency in it to be repeated… In laying downe this conclusion, you tell u… that men generally in the dayes of their youth… degenerate from the innocency of their childe… hood and yonger years, and corrupt themselve… with the principles and wayes of the world whence you give us to understand, that regeneration appropriable onelyonly to persons living t… years of discre…on, is a repetition of that spiri tuall purity, which in their naturall birth they had; but,
1. Naturall birth, and that as it relates, to regeneration hath no more innocency or spirituall purity in it, then what the flesh imports in utmost opposition to the Spirit.
2. This degeneration you speake of from the spirituall excellency of their naturall birth, … it such as whereby spirituall life received in …e naturall generation is extinct or not? if not; …en a man yet living may be borne againe to …e same life, which you grant most absurd, al…wing Nicodemus discourse for good in this …oint, and it is most manifestly absurd to every …e. If it be extinct; then 1. What is the advan…ge of it, and so to what end was it vouchsafed … men? 2. Regenerating grace prevents all …bilities in man, finding him wholly dead, as … spirituall life; where then is that mighty …eason, understanding, &c. you are wont to tell … of, and those endowments, and ability for …he improvement of them which here in your explication of.
This Parable you mention, in order to regenerating grace, you further tell us that in and upon their spirituall state, in respect of their naturall generation, they are if not simply, you doe not say (though) but (if) not simply, and absolutely, yet comparatively innocent, &c. whereby it appeares that you have a good minde, simply, and absolutely to deny originall sinne in them. And in respect of these qualifications, in grace and favour with God, upon the account of the death and sufferings of Christ; formerly we heard from you of a saving light vested in the natures of all upon this same account; the vanity of which doctrine we have discovered.
Now you tell us of a state of Favour wherein upon the same account all children are, and the proofe we must expect in your second part, in the meane time the same arguments which refuted your former opinion, refute this too with the same breath, and we must heare the Apost… telling us that we are by nature the children of wrat… But you will here say something to confirme i… Mat. 18. 1, 2, 3. Whence you infer a wreste… conclusion, that unlesse we shall say that children are in such a state of favour with God; w… shall make our Saviour (in effect) to say, tha… unlesse his disciples be like unto those who ar… in a state of condemnation, they cannot be saved: But this according to your usuall wringing rather then concluding. For answer, 1. O… Saviour compares them in their qualification▪ not in their state or condition. 2. This comparison will not conclude infants in a saving state … for first, though in humility negative, rather then positive, they must be like children, yet that is not all: they must not onelyonly be free from pride, ambition, &c. as children through the incapacity of their tender age are, but further, they must have a humble and remorsefull sence of sinne, with contrition and selfe-loathing, an high esteeme and true impression of free grace pardoning, withall, faith, repentance, &c. which children have not, secondly, they growne to years of discretion, cannot in this humility wherein they are compared be like children, but from a principle of regeneration, whereas in children it is onelyonly through incapacity of their age; therefore such qualifications in persons of years, conclude higher for them, then in Infants. As children are radically rationall, though in their infancy reason cannot expresse it selfe in many fruits: so are they radically sinfull, and that unto death in sin, though sin in that age cannot expresse it selfe as to many fruits of it.
In the next place you anticipate an objection which you could not but so that your doctrine is lyable to; not any thing you say that hath …e… said upon this last account, supposeth children to be begotten or borne without originall sinne, then you adde, onelyonly that indeed hath been said, which supposeth that, that sinne which is in children, is taken away by the death of Christ: So that they are generally whilst children, in the favour of God through Christ, notwithstanding that sinne which is in them, which is as much as to say, they are borne without the guilt of originall sinne. Death (according to your doctrine here) raignes not over those that have not sinned after the Similitude of Adams transgression; againe, that state of corruption by naturall birth which you allow is far different from that which the Scripture teacheth; yours is but such a state as is found in the regenerate, as is notwithstanding that corruption, a saving state; the Scripture teacheth it such a state of flesh, as without regeneration changing that state there can be no salvation. One passage I had almost forgot, whereas you say regeneration is appropriable onelyonly to persons growne to years of discretion, allowing what hath over & over been proved, that without regeneration there is no person in a saving state, it will hence follow, that so many children as are saved are regenerate.
Hitherto Master Goodwins interpretation (with the examination of it,) which we had good reason to set downe in contradistinction to the true interpretation which now followes. And it is such as will evidence it selfe clearly to suit with the Parable, and is withall the sence of the Fathers generally who have spoken to it; as likewise, (at least the prime sence) of diverse Moderne Divines of the best note: See the text, Mat. 25. 14. to the 31. to which is Paralel, Luke 19. to the 28.
The maine parts of this Parable are three: the
First, Of a man, (a noble man Luke 19. 12.) travelling into a far Country (to receive a Kingdome Luke, ibid) and committing to his servants his goods, and these goods (talents, Mat. 25. 15. pounds, Luke 19. 13.) by them to be imployed for encrease to their Lord. vers. 14. 15.
This noble man is Christ, this far Country heaven, his journey thither, his ascention; the Kingdome he is gone to receive, the Kingdome of glory at the resurrection; these servants, the Ministers of the Gospell, these talents or pounds the doctrine of the Gospell, committed to their Ministry; their employment for encrease, the faithfull discharge of their Ministry, with deligent labour against manifold hazzards, whereby the Gospell-Kingdome of Christ takes place in the world and is enlarged, as in the Parrable Luke 12. 41. to the 49. the servant there is not the Christian in generall, but the Minister of the Gospell, viz. the Steward of his Lords house, whom upon his faithfull discharge of his trust in the houshold, his Lord will make him Ruler over all that he hath, verse 42. with 44. So here the servants are the same; si Ministers of the Gospell, to whose trust the Lord hath committed the mannaging & improvement of his estate, si his Kingdome here upon Earth, till his next …g, whom upon their faithfull discharge of this their trust, he will in like manner advance to further Rule, as in the third part of the Parrable is exprest, vers. 21. and 23.
Quere. But what may the inaeqality of the talents here signifie?
Answ. In Parables there are some essentiall parts, some amplifications for ornament; the essentiall parts are of speciall signification, in close connexion with the scope, the amplifications of more generall signification, which if they should be too presiesly restrained, would many times pervert the true interpretation; as to give one instance. In the parable of the rich man in Hell, he is represented as taking care for his friends upon earth, that they may not come into those torments; we may not hence conclude that the damned in hell, have a loving affection towards, and a tender care of their friends yet living in the world, such an amplification no essentiall part I conceive the inaequality of the talents here to be of this general signification, that the Lord doth in much wisdom, and with due circumspection commit the Gospell ministry to the Ministers thereof, good & bad; of the like consideration is that wch immediately follows viz. to every one according to his several ability; that is ingeneral, the Lord requires a faithfull discharge of their Ministry, from every one of them; even the meanest, but he that should give such a speciall interpretation as this; that even those Ministers who prove unfaithfull, and inbane condemnation in the end, had the least charge committed to them, and the least opportunities of Gospell-ministration, should swerve from the truth; therefore to shew that this is no speciall part of the Parable, in Luke there is no inaequality of the pounds, nor different ability of the Servants mentioned.
The second part of the parable vers. 16. 17, 18. the carriage of those servants in the absence of their Lord; two of them trade with their talents and make encrease; these are the fruitfull Ministers, who give diligent heed to the worke of the Ministery which they have received of the Lord, their increase is the fruits of their labours in the conversion and edification of soules, in planting and propogating the Churches of Christ; By the faithfull discharge of the Gospell ministery, the Kingdome of Christ in the world increaseth, as when leaven is put into dough, the Masse encreaseth, or as when a graine of Mustardseed growes into a spreading tree. The third diggs into the earth and hides his Lords money; this is the unfaithfull Minister, who neglects the charge committed to him, the doctrine of the Gospell, by Christ committed to his hand, as a lighted candle, which he puts under a bushell, or under a bed, so that it gives no light to the house; the unfruitfull Steward that gives not the family their meat in due season; too sloathfull to endure the labours of the Ministery, too fearefull to abide the hazards, and undergoe the sufferings, too worldly and sensuall, to minde the spirituall concernments thereof, with the necessary neglect of the things of this life. Now ensues the third part of the Parable, the returne of this Noble man, his calling these servants to account, and rendring to them according to their carriage in his absence, v. 19, to the 31.
The returne of this Noble man, is the coming of Christ to judgement; his reckoning with his servants: his calling the Ministers of the gospell to account; A word of weighty caution here to them: with them shall Christ begin, in the day of judgement: The accounts of the first and second here, are the accounts of the faithfull ministers, the ministery in their hands hath been fruitfull, the recompence rendred them by their Lord, making them rulers over many things, and receiving them into his joy, is the State of glory conferd upon them; a state of highest honor and fullest joy, agreeable hereunto is that of the Apostle. 1 Thessal. 2. 19, 20.
The account of the third servant, is the account of the evil and unfruitfull Minister who to colour his own sloath and wickednesse, chargeth the Lord with austerity and unrighteousnesse; the manner of hypocrites, and wicked ones, to cast their faults upon the Lord, guilty at once of disobedience and insolence. The labours and hazards which are indeed required of the faithfull Minister, he looks at as intollerable, and therefore takes and easier course, but to the destruction of himself and his hearers, repining in his spirit against the Lord, who hath made the ministeriall charge so laborious and hazardous, vers. 24, 25.
The answer of his Lord unto him. vers. 26, 27. is such, as makes way for his condemnation out of his own mouth Lu. 19. 22. Because he had such hard thoughts of Christ, to whom he must give account, he should therefore have used his utmost diligence to have fulfilled his ministry; Christ shall need no other testymonies against the wicked then their own at the day of judgement, nay their own mistakes & evil apprehensions of him, shal yet be testimony sufficient against them to condemn them, and justifie him in their condemnation. But who are these exchangers here? the hearers of the gospell preached, by the faithfull preaching of the gospell, many hearers are gained unto the Lord, others are left more inexcusable, both making for the glory of Christ at the great day, and therefore the faithfull Ministers, a sweet savour of Christ unto God, in them that are saved, and in them that perish, 2 Cor. 2. 15.
The sentence of judgement is begun, ver. 28. That trust and honour which was conferd upon him, shall be taken from him, and conferd upon the faithful minister, what is that? the glory of the faithfull minister in the fight of men and angels, shall receive increase from the condemnation of the unfaithfull; Stript of all that honour which sometime was vested in him, the confirmation of this sentence, vers. 29. He that hath; not onelyonly what the Lord committed to him, but what he required of him, the encrease of his talents, to him shall be given glory, as a a recompence of his faithfulnesse, and he that hath this recompence of glory, shall receive encrease, and it shall be abundant to him, from the condemnation of the wicked, and unfaithfull servant, as by the destruction of the vessels of wrath is made knowne so much the more, the riches of glory on the vessels of mercy. Rom. 9. 22, 23. On the contrary from him that hath not, viz. that which the Lord required; the encrease of his talent; shall be taken away even that which he hath, viz. that honour which he received from Christ, committing to his trust the Gospell Ministry, and which in the eyes of men by vertue thereof he bore in this world, which now shall end for ever in utmost shame and torments, v. 30. and so as from the Glory of the faithfull Minister his misery shall encrease; as hence weeping and gnashing of teeth to the wicked Iewes that they see Abraham, Isack and Iacob and all the Prophets in the Kingdome of God, and themselves thrust out. Luke. 13. 28. so that every way, to him that hath, shall be given, and from him that hath not shall be taken away even that which he hath. And now I appeale to the Judicious reader, if this be not a naturall interpretation of this Parable, and what is there now in it, for the improvement of naturall indowements to the obtaining of regenerating Grace.
This Section he closeth with a false charge, as if his adversaries taught men so to lay aside reason and understanding as to be meerly passive in matters of Religion, with avile slander, as though they consulted their owne worldly concernments in holding the truth against him and his fellowes, with Laodicean pride assigning unto man his excellency upon these termes, that upon the improvement of his natural abiilites, preventing regenerating grace he is made great by God. If I should now shew what by regenerating grace the men of his Confideracy understand, his errour would yet further appeare, but the digression would be… too long: OnelyOnly this passeth as an Article of Faith amongst them. That all the operations of God being performed, which he useth for working Conversion in us, yet so doth Conversion remain in our power as that we may not be converted. So that all the efficiency they acknowledge in converting grace, is to give us a power of Conversion, not Conversion it selfe: which how contrary it is to the truth, and with how much clearnesse the efficacy of grace certainly and infallibly working Conversion it selfe is by the Fathers in the Pelagian controversie demonstrated, I shall not need here to say, if the Reader beare in minde what hath been said above.