Apology Against the Exceptions of Black and Kendall, Preface
The Preface Apologetical.
SO ſweet a thing is Chriſtian Love and Concord, and ſo precious are the thoughts of Peace to my Soul, that I think it unmeet in this contentious Age, to publiſh ſuch a Controverſie as this, without an Apology: which, its likely, may be needful, both as to the Matter and the Manner. Not that I dare rather chooſe to Excuſe a fault, then to forbear the committing of it: But that I would have the Reader judge of things as they are. Juſt Apologies are not a cover to our faults, but for removal of miſ-repreſentations, and healing of miſapprehenſions, that thoſe may not be taken for faults which are none, or thoſe to be of the greater ſize, which are but ordinary infirmities. Whether my Apology be Juſt, the Reader muſt judge.
I do ſo heartily Love Peace, that I have hard thoughts of Controverſie: yet do I ſo Love the Truth, that I refuſe not to contend for it. Though the ſtrait be great, yet its no other then we are uſually put to, even in lower things. The moſt noble and excellent ends, may have ſome diſtaſtful means: which as none that is in his right ſenſes will chooſe for themſelves, ſo none but a ſlave to his ſenſes will refuſe when they are neceſſary. It is no Contradiction in ſuch a caſe, but true Diſcretion, to Chooſe the thing which at the ſame time we do Abhor: To chooſe it as a neceſſary Means, and yet to abhorre it for its Ungrateful Nature. We are contented to ſeek, and buy, and take that Phyſick which we ſo abhorre▪ that we have much ado to get it down or to retain it. The Lord knows, that contending is diſtaſtful to my ſoul: though my corrupt nature is too prone to it. Much ſtudying of Controverſies hath oft diſcompoſed my minde, and interrupted my more ſweet and heavenly thoughts, and unfitted me for publick and private duties; ſo that I as ſenſibly finde my ſelf a loſer by it, as by ſome other avocations of a more aliene nature. Yet dare I not be ſo ſelfiſh as to caſt it off. That muſt be endured, which may not be deſired. We may not pretend the diſadvantages to our ſouls (much leſs any lower) againſt apparent duty, and ſervice to the truth of God. Many wayes hath our Maſter to make us a full reparation for our loſſes. What then ſhall I reſolve on? Neither to Delight in Controverſie; nor totally to Refuſe it. Not to ruſh upon it unadviſedly, nor to be carried into it by blinde Paſſion and partiality, nor yet to caſt away my Captains Colours, nor to draw back when I am preſt. Not to militate for any Faction, but for the Faith; nor for vain-glory and credit, but for Chriſt: And this with ſuch a differencing the Perſon from the Cauſe, that as it reſpecteth the errour, it ſhall be bitter and contentious; but as to my Brother, it ſhall be a Conference of Love. I abhorre almoſt nothing more in Divines, then laying too much upon the ſmaller controvertible Doctrinals, and making too much of our Religion to conſiſt in curious and unneceſſary ſpeculations, if not unſearchable, unrevealed things; contradicting one of their firſt Maxims, that [Theology is a Practical Science.] An honeſt Philoſopher ſaw the evil of this *Seneca Epiſt. ad Luc. 102. Non debuit hoc nobis eſse propoſitum, argutias ſerere, & Philoſophiam in …as anguſtias, ex ſua Majeſtate detra…ere. Quanto ſ…tius eſt ire aperta via, & recta, quam ſibi ipſi flexus disponere, quos cum magna moleſtia debeas relegere? Neque enim quicquam aliud iſtae Diſputationes ſunt, quam inter ſe peritè captantium luſus.. Yet muſt Gods commands be obeyed, and the Truth defended, and the Church confirmed and edified, and the ſoul of an erring Brother be relieved, though at a dearer rate then a verbal Diſputation.
It is about five years ſince I wrote a ſmall book about Juſtification, and being in great weakneſs and expectation of death, I was forced to deliberate, Whether to publiſh it with its many Imperfections, or not at all? I choſe the former, ſuppoſing the Defects and Crudities would be charged only on the Author, and that ſome Light might notwithſtanding appear to the Reader, which might further him in the underſtanding of ſeveral truths. I durſt not ſo far value reputation, as to be injurious to Verity, for fear of diſcovering my own infirmity: Its no time to be ſolicitous about the eſteem of men, when we are drawing near to the Judgement Seat of God. When this Book came abroad, it fell under very different Cenſures, as moſt things uſe to do that ſeem to go out of the ordinary road. Too many overvalued it: Some were offended at it. Hereupon being afraid leſt by Ignorance or Raſhneſs I ſhould wrong the Church and Truth, I did in the end of my Book of Baptiſm, deſire my Brethrens animadverſions and advice: which accordingly many of the moſt pious and Learned men that I know in the Land, were pleaſed to afford me; and that with ſo much Ingenuity, Love and Gentleneſs, as I muſt needs confeſs my ſelf their Debtor, as having no way deſerved ſo great a favour: and I do hereby return them my moſt hearty thanks. After this my Reverend and Dear Brother Mr Blake in a Treatiſe of the Covenants, did publiſh a Confutation of ſome things in my Book (among many others whom he deals with, Mr Powell, Mr. Tombes, Mr. Owen, Mr. Firmin, &c.) wherein I found nothing but tenderneſs and brotherly Love, as to my perſon; and no ſuch inclination to extreams in his Doctrine, as I found in ſome others; but much Moderation and Sobriety, as indeed the Gravity, Piety and Integrity of the man, would promiſe to any that know him. Only I thought it might have been more convenient to him, to me, and to others, if I had ſeen his exceptions before they had been publiſhed, that ſo having known what I would reply, he might have publiſhed only ſo much as he remained unſatisfied in. But as it ſeems, his Judgement was otherwiſe, ſo is it no whit to me offenſive. Yet when I had read his Book, it was my Reſolution, to ſend him privately my Reply, that ſo we might conſider how farre we were agreed, and how farre the difference was onelyonly ſeeming and about words, and might publiſh only the remainder to the world, by joynt Conſent. The Reaſons of this Reſolution were theſe: Firſt, Becauſe I was loath by tedious altercations, to hinder the Reader from diſcerning the Truth: It is the courſe of moſt voluminous Diſputers, to tire their Readers with Contendings about words, that they can hardly finde out the true ſtate of the Controverſie; much leſs diſcern on which ſide is the Truth. Which might be much remedied if men would but lovingly firſt debate the matter in private, and cut off all the ſuperfluities and verbal Quarrels; and then put out only the material differences by joynt Conſent, having Corrected even in the language and manner of debating, whatſoever was diſpleaſing or ſeemed injurious to either party. Secondly, Becauſe I unfeignedly abhorre contending, and never wrote any thing that way, but when I was unavoidably neceſſitated. Thirdly, Becauſe I ſo well know my own frailty, and proneneſs to be over-eager and keen, and unmannerly in my ſtile, and the frailty of moſt Brethren in being Impatient hereof; yea of many in judging themſelves wronged when they are not, and making ſome plain ſpeeches which were but neceſſary or innocent, to ſeem proud, contemptuous, and ſleighting as to mens perſons, racking them to a ſenſe that was never intended, I therefore thought it ſafeſt to avoid all occaſions of ſuch miſtakes, which may be injurious to themſelves, as well as to me. Fourthly, Becauſe the Lord hath of late years by a ſtrange, unreſiſtible work of his power, faſtned in my ſoul ſo deep an Apprehenſion of the Evil of Diſſentions, and of the Excellency and Neceſſity of the Unity of Brethren, and the Peace of the Church; and in order hereto, of the healing of our Diviſions, that it ſticks in my thoughts night and day, and the Zeal of ſuch a Reconciliation doth eat me up; ſo that I make it the main ſtudy and buſineſs of my Meditations, which way I might do any thing towards its accompliſhment. And I was much afraid, leſt if I wrote by way of Controverſie, I might, by exaſperating my Brethren, hinder this happy work. He that knoweth my heart, knoweth that theſe were my thoughts. Hereupon I did in the firſt Page ſignifie to M. Blake, this my Reſolution, which when I was forced to alter, I would not alter the words of my writing, but having given this account of the reaſon of them, I ſhall let them go as I wrote them.
Before I had finiſhed my Reply to Mr. Blake, comes out Mr. Kendal's Book againſt M. Goodwin, with his Digreſſion againſt me: After-this, I was informed of divers others that were ready to write againſt my Doctrine, and ſome that had written, and were ready to publiſh it, and divers others that were deſirous to ſend me their Animadverſions. I did therefore apprehend (and ſo did many learned Friends) an unavoidable Neceſſity of appearing more publickly, both to ſpare my Friends the labour of writing the ſame things to me over and over, which ſo many others had written before; and to ſpare my ſelf the time and pains of endleſs private Replies (which have this three years taken me up, and hindered me from more profitable work:) and alſo to prevent mens publication of more ſuch writings as have already been publiſhed; ſeeing when none know what I can ſay againſt them, the reſt may go on in the way as theſe have done, and trouble themſelves and the world in vain. Beſides, I underſtood that ſome were offended at my ſilence, as miſ-interpreting it to be from contempt. Being therefore neceſſitated to do ſomething of this kinde, I could not (according to the Laws of Juſtice or Friendſhip) deal publickly with any, but thoſe that had begun to deal publickly with me. Its true, there hath been long unanſwered, a Book of Mr. Owens againſt ſome things which I had wrote which concerned him. But I never thought fit (nor yet do) to Reply to that: 1. Partly becauſe it containeth ſo little matter of reall difference between him and me (and moſt of that is anſwered by Mr. Blake, and in my Reply to Mr. Kendall:) The main Points being, Whether Chriſt ſuffered the ſame which the Law threatned, or the Value, or that which was equivalent? (wherein he yieldeth as much as I need) and, Whether the Covenant be Conditional? and, Whether the Obligation to Puniſhment be diſſolved before we Believed, ſinned, or were born? And to vindicate the Truth in theſe two or three Points, I conceive it not ſo meet a way, to do it in Anſwer to that Book, wherein ten times more words would be beſtowed in altercations, and upon the by. 2. Beſides, I was never never neceſſitated to a Reply to that Book, nor once deſired, and I will do nothing of that kinde, which I know how to avoid. 3. But indeed my greateſt reaſon, was the conſciouſneſs of my temerity in being ſo fooliſhly drawn to begin with him; and the conſciouſneſs of my fault in one or two unmannerly words of him, and conſequently the conſciouſneſs of my duty to be firſt ſilent. It is not fit that I ſhould both begin and end. But theſe Brethren that I here Reply to, did begin with me.
Upon theſe Reaſons, I ſent not my papers to Mr. Blake, but reſolved to publiſh them, with my Reply to Mr. K.
As for Mr. K. himſelf, I know not the man; but by his writings he appears to be a Learned man: And I will hope his humility may be anſwerable to his Learning, though he here expreſs it not: We are all poor frail ſinners; and above all do hardly Maſter our Pride; the fire whereof in an unmortified ſoul, doth make fewell to it ſelf of Gods excellent Gifts, till it have turned them all into ſalt and aſhes. That which this Learned man hath troubled himſelf to write concerning my ſelf, I will not inſiſt on: It is not for my ſelf that I am diſputing, but for the Truth, ſo farre as I know it: I can truly ſay as Auguſtine to Hierom, Obſecro te per manſuetudinem Chriſti, ut ſi te laeſi, dimittas mihi; nec me viciſſim laedendo malum pro malo reddas▪ Laedes enim ſi mihi tacueris errorem meum, quem forte inveneris in Scriptis, vel in dictis meis. Nam ſi ea in me reprehenderis, quae reprehendenda non ſunt, te potius laedis quam me; quod abſit à m…ribus, & ſancto propoſito tuo, ut hoc facias voluntate laedendi culpans in me aliquid dente malevolo, quod mente veridica ſcis non eſſe culpandum, &c. Fieri poteſt ut tibi videatur aliud quam veritas habet, dum tamen aliud abs te non fiat quam charitas habet. Nam & ego amiciſſimam reprehenſionem tuam gratiſſime accipiam, etiamſi reprehendi non meruit, quod rectè defendi poteſt: Aut agnoſcam ſimul & benevolentiam tuam & culpam méam; & quantum Dominus donat, in alio gratus, in alio emendatus inveniar. Quid ergo? fortaſſe dura, ſed certè ſalubria verba tua tanquam ceſtus Entelli pertimeſcam. Caedebatur ille: non curabatur: Et ideo vincebatur, non ſanabatur. Ego autem ſi medicinalem correptionem tuam, tranquillus accepero, non dolebo. Si vero infirmitas vel humana, vel mea, etiam cum veraciter arguitur, non poteſt non aliquantulum contriſtari; Melius tumor Capitis dolet cum curatur, quam dum ei parcitur, & non ſanatur. Hoc eſt enim quod acutè vidit, qui dixit, Ʋtiliores eſſe plerumque inimicos objurgantes, quam amicos objurgare metuentes. Illi enim dum rixantur dicunt aliquando vera, quae corrigamus: iſti autem minorem quam oportet exhibent Juſtitiae libertatem, dum amicitiae timent exaſperare dulcedinem. Non mihi eſſe debet moleſtum pondus aetatis tuae, dummodo conteratur palea culpae meae. I do not feel my ſelf hurt by the words of Mr. K▪ againſt my ſelf, much leſs by any free diſcloſure of my faults. But I confeſs I deſired more Clemency to his Adverſary, and more humble ſenſe of his own frailty, when I read ſome paſſages in him againſt Mr. Goodwin. For example, part. 3. pag. 112, 113. much of two pages are taken up in [*Yet (if you be able to believe him) he tels his Reade… he is ſure there is no Pepper ſprinkled throughout his Diſcourſe, nor is he Couſcious to himſelf of the leaſt bitterneſs, &c. A ſolemn Profeſſion of his diſcerning the Juſt hand of heaven, and the ſpirit of ſlumber on Mr. Goodwin, and the pompous diſplay of his folly, to appear moſt ridiculous, &c.] even daring to [adore the hand of God in infatuating his parts, that Balaams Aſs may ſee the hand of the Angel againſt the Prophet] with more of the like. And what is the matter? Why Mr. Goodwin overſeeingly wrote the word [Antecedent] for [Conſequent] and [Conſequent] for [Antecedent.] A hainous crime! When I read ſuch paſſages as theſe in him, I began to think, how well I had ſped, and tantum non, did owe him thanks for handling me ſo gently, even in thoſe paſſages that others moſt blamed. But I ſaw it was no wonder, if all my words were ſifted to the bran *Indeed I more deſired in Mr. K. a conſcience ſo tender as would have ſtrained at ſome of all thoſe palpable untruths in matter of fact, then a milder language to my ſelf. But he tels us in his Epiſtle, that Aliquando innocentius delinquendum erat, ne deeſſent in quibus condonandis, &c. Et quidni mihig ratuler faelicia quadam erratula, &c. Whether he think alſo that he ſhould innocentius delinquere, & faeliciter errare, that there may be matter for the honour of Gods Grace, as well as mans, I cannot tell..
2. As for the Manner of my handling theſe Controverſies (which is the next thing that (more) needeth an Apology,) I expect to be blamed for theſe three things: 1. For unprofitable Altercations and Repetitions. 2. For too much curioſity and obſcurity in ſome diſtinctions. 3. For too courſe and ſharp a ſtile.
1. For the firſt, I knew not how to avoid it, without inconvenience. I muſt follow the leading of them that I reply to. I muſt not digreſs too farre, to fetch in more uſefull matter then they put into my hands. Yet I think I have done ſomewhat in that kinde, as far as I ſaw fit. And when the ſame words of theirs, require the ſame anſwers, I am forced ſometime to repeat them, where the occaſion is repeated. Yet I can promiſe the Reader that I will not go near ſo far in this way of repetition, as more learned diſputants do, and in particular Dr. Twiſs.
2. For the ſecond Exception, I muſt ſay, that many are miſtaken in my way, in that they diſcern not the difference, 1. Between Neceſſary diſtinguiſhing and unneceſſary. 2. Between Curioſity in the main Cauſe, and in the Means of diſcuſſing it. 3. Between curious Notions that are thruſt on the Church and poor ignorant people, as Neceſſary and Certain; and ſuch as we are forced to uſe with Learned men to diſcover their miſtakes, and to expugne curioſity of Errour or Uncertainty, by exactneſs of indagation, and as curious an explication of the Truth. I am ſomewhat confident that my curious diſtinguiſhing (as ſome call it) is but of the later ſort, in all theſe reſpects. For example, In the preſent Controverſie about the Inſtrumentality of faith to Juſtification, that which offendeth me is, that Divines ſhould be ſo dangerouſly curious, as to make a Logical Notion of ſuch Neceſſity, which Gods Word never uſed, nor for ought I know, the Church for many a hundred year; and which poor people cannot comprehend: Yea and that they may lay ſo much of the difference between us and the Papiſts on this point, thereby moſt dangerouſly hardening them, when they ſhall diſcover our Errour; and occaſion them to triumph over us, and to think, that the reſt of our Doctrine is like this? And that this Inſtrumentality is ſtill ſo contradiſtinguiſhed from Merit, as if there were no third way of Faiths Intereſt in our Juſtification, but it muſt needs be the one or the other. Yea and the moſt Learned in the upſhot flie to this, that Credere is not Agere, but Pati, and is but Actio Grammatica, or the name of Action, but Phyſically or hyperphyſically a ſuffering. Is not here a curious Doctrine of Faith and Juſtification? If Ariſtotle had been a Chriſtian he could not have comprehended it: Much more is it too fine for vulgar wits (as well as too falſe for lovers of the Truth.) In oppoſition to this, and in compaſſion of plain Chriſtians, I only ſay, that faith is the Condition of our Juſtification; or that the reaſon why we are Juſtified by it (ſuppoſing its Object, and its Aptitude) is, becauſe the Free Donor, Law-giver and Juſtifier will have it ſo, and hath deſigned it to this Office in his Promiſe or Teſtament. I think this is plain Doctrine, and fit for plain men. There's ſcarce the ſimpleſt man in the Town, if one offer him the Soveraigns pardon for Rebellion, on Condition he will thankfully Accept it, and promiſe to Rebell no more, but he knows this to be the reaſon why his Acceptance hath an Intereſt in his pardoning (viz. as the fitteſt Condition freely determined on by the Soveraign) without any more ado. And I think to reade him a Logick Lecture about Active or Paſſive Inſtrumentality, would more abuſe then enlighten his underſtanding. Yet the ſubtilties of thoſe whom I oppoſe, doth force me oft to diſtinguiſh, to expugne their Sophiſtry: and I am forced to uſe more accurate means to defend a plain Truth. And indeed, he that Defineth and Diſtinguiſheth well teacheth well. Confuſion is the Mother and Nurſe of Errour. Truth loves the Light. It is not ſound Diſtinction that I blame in any, but fancies and vain curioſities, and carrying us from Matter to Words, and making an appearance of difference, where there is none, and calling Confuſion by the name of diſtinction or explication. I am ſure a few obvious Diſtinctions, have been a Key to let many a truth into my underſtanding.
Moreover I muſt deſire the Reader to conſider, when things ſeem too curious to him, and hard to be underſtood, whether it be not from the Nature of the ſubject matter, rather then from any unneceſſary Curioſity in me: If the matter be ſuch as will bear no more familiar and plain enodations and explications, I cannot help that. As Seneca ſaith, Epiſt. 58. Platoni imputes, non mihi hane …erum difficultatem. Nulla eſt autem ſine difficultate ſubtilitas. I cannot better ſpeak my minde then in the words of Auſtin, li. 5. de Trinit. c. 1. Ab his etiam qui iſta lecturi ſunt, ut ignoſcant peto ubi me magis voluiſſe quam potuiſſe dicere animadverterint, quod vel ipſi me…ius Intelligunt, vel propter mei eloquii difficultatem non intelligunt: Sicut ego eis ignoſ…o, ubi propter ſuam tarditatem intelligere non poſſunt. Pardon my obſcure difficult expreſſions, and I will pardon your dulneſs of apprehenſion.
3. For the third Exception, viz. the ſharpneſs of my ſtile, I have theſe things to ſay, 1. I dare not, nor will not wholly excuſe it. I am too conſcious of my frailty, to think my ſelf innocent in this. I confeſſed my fault as to one even now; and I confeſs as to another (Mr Walker) I committed the ſame fault, by too unmannerly provoking expreſſions (Though I will take none for a competent Judge of the degree of my fault, that hath not read his Anſwer to J. Goodwin, and Mr Gatakers Vindication of Mr Wottons Defence.) The other paſſages that ſome accuſe me of, are, I think, upon a forced miſtaken ſenſe of my words. The moſt real ſharpneſs that ever I was guilty of, was againſt Mr Tombes in my Book of Baptiſm: and its too probable that in this againſt Mr K. I have tranſgreſſed: which if I have done, I heartily deſire him, as I do all other Brethren whom I have offended, in compaſſion of humane frailty, to remit it; as I heartily do all thoſe paſſages of his, which his Readers do generally judge ſo unſavoury. However I do adjure every Reader, that would not break the ninth Commandment, and wrong God and themſelves and me by falſe cenſures, that they impute not my ſharp expreſſions to a diſeſteem of Chriſtian Unity and Peace, or a hatred to my Brother: and that by too impatient reception, they make it not an occaſion of diſaffection, or breach of peace in themſelves. For the Lord knows, that, though my words may be too rough and earneſt, yet my ſoul longeth after the Unity and Peace of the Church. And I never yet wrote againſt any Brother ſo ſharply, but I could heartily live with him in dear Love and Communion; as I am confident I ſhould do with theſe, if they were near me: For ſure I am, I diſagree not with thoſe with whom I do converſe; nor ever fell out with any Brother, to my remembrance, ſince I was a childe. Charge me with unmeet expreſſions if you pleaſe; but with no further Unpeaceableneſs, Diſaffection, or Contempt of my Brethren, then you can prove. 2. I muſt intreat the Reader to diſtinguiſh carefully, between my ſpeeches againſt the Perſon, and againſt the Errour or Cauſe which I oppoſe. I confeſs, when I am confident that it is Errour that I ſpeak againſt, eſpecially if it appear to be foul or dangerous, I am apt to ſhame it, and load it with Abſurdities, and ſhew the nakedneſs of it to the Reader: In this caſe, I finde many take it as if I ſpoke all this of the Perſon, and cenſured him as abſurd, as I do his Opinion: which is an injurious charge; ſeeing a wiſe man may hold an abſurd Opinion. And I think, as I muſt not ſpeak contemptuouſly of my Brother for a leſſer Errour, ſo neither muſt I for his ſake, ſpeak lightly and favourably of his faults. Errour is not like confeſſed ſins, which none dare own, or encourage others in: but it is a Vice that diſpoſeth men to Infect all they can; and emboldneth them to defend it, and fearleſly to draw all others into the guilt. And therefore it needeth the moſt potent oppoſition, and the ſouls of our Brethren need the moſt effectual preſervative: And that muſt not be only by a naked, dull Confutation; but alſo by a diſcovery of the foulneſs, the ſinfulnes and dangerouſneſs of the Errour. The Affections have need to be awaked, as well as the Underſtanding informed, in the preſent caſe, as well as againſt common moral Vices. I am ſure Seducers make no ſmall advantage, by moving the Affections, and why they that ſpeak Truth ſhould not do ſo, I cannot tell. If we muſt do ſo in Preaching, ſo muſt we in ſome Diſputings, ſtill ſuppoſing that Information go firſt, and exciting application be but ſubſervient, and be not the leading, or the principall part. …oſe that take intellectuall Errour to be no ſinne, muſt deny the underſtanding to be under a Law, and its acts to be participativè voluntary, and being commanded by the Will. And if Errour be ſinne, we may have leave to diſgrace it and deal with it as ſinne; provided that we maintain our Charity to the erring Brother. I am bound not to hate my Brother in my heart, but plainly to Rebuke him, and not ſuffer ſin to reſt upon him. If he take it ill, that makes not me the offendor, nor will diſcharge me from my duty. 3. I confeſs I think we are commonly too tender ear'd in ſuch caſes: of which I have ſpoken my minde already in the end of the Preface to my Book of Baptiſm. I have oft wondered to think what patience we expect (and juſtly) yea and finde, in many of the worſt of our hearers, when we ſpeak to them as cuttingly as poſſibly we can (and all too little:) and how little we exerciſe or can allow to one another! and what ſilken ears the Preachers of humility have themſelves? And I cannot but obſerve the ſtrange partiality of the beſt: how zealous they are againſt a Toleration of Errours; and yet how impatient of being told of their own. Other mens ſhould be cut down with the Sword, and theirs may not be plainly confuted by the Word: nor can we ſo skilf…ry butter and oyl our words, but that we ſhall be taken for contemners of our Brethren. Not that I am free from the ſame diſeaſe: but (though proud hearers judge him a proud ſpeaker that deals plainly with them, yet) I can truly ſay of that ſin, to the praiſe of my Phyſition, as Seneca Epiſt. 8. Salutares admonitiones velut medicamentorum utilium compoſitiones litteris mando, eſſe illas efficaces in meis ulceribus expertus: quae etiamſi perſanata non ſunt, ſerpere deſierunt. Rectum iter quod ſerò cognovi, & laſſus errando, aliis monſtro. And for my own ſtile in writing, it is but ſuch as I would uſe in free ſpeaking, if any Brethren were preſent: and I think they would then bear it. I would not be furious, nor yet would I be blockiſh; nor ſpeak as without life about the matters of life. I ſay of earneſtneſs as Seneca of wit, Epiſt. 75. Qualis ſermo meus eſſet ſi unà ſederemus, aut ambularemus, tales eſſe Epiſtolas meas volo, quae nihil habeant accerſitum, aut fictum. Si fieri poſſet quid ſentiam oſtendere, quam loqui, mallem. Etiamſi diſputarem, nec ſupploderem pedem, &c. hoc unum plane tibi approbare vellem, omnia me illa ſentire quae dicerem, nec tantum ſentire ſed amare. Non jejuna eſſe & arida volo, quae de rebus tam magnis dicentur. Ne que enim Philoſophia ingenio renuntiat. Haec ſit propoſiti noſtri ſumma: quod ſentimus, loquamur; quod loquimur ſentiamus.
4. One thing more I deſire: that if my words be any where offenſive, the Reader will do me that right, as to conſider diligently the words that I Reply to: for without that, you cannot equally judge of mine. Though I do not feel my ſelf ſmart by any words of Mr K's, yet I knew not well how ſufficiently to Reply to them, without manifeſting them to be as they are. I remember Hierom, ſpeaking of one Evagrius that pleaded for the Stoical impaſſionateneſs, ſaith he was, Aut Deus, aut Saxum: I am neither: and therefore muſt ſpeak as I am. Yet this I will promiſe my moſt offended Brethren, that in the harſheſt of my Writings, I will not give my adverſaries half ſo hard language, as did either Hierom the moſt Learned of the Fathers, or Calvin the moſt Judicious and Happy of the Reformers, no nor as Dr Twiſſe the moſt Learned oppoſer of the Arminians. And I remember what it was that Hierom complained of (adverſ. Ruffinum) Canino dente me rodunt, in publico detrahentes, legentes in angulis: Iidem Accuſatores & Defenſores; eum in aliis probent, quod in me reprobant: quaſi Virtus & Vitium non in Rebus ſit, ſed cum Authone mutetur.
I cannot blame the Reader if he be weary of this long Apolo… ▪ and ask, To what purpoſe are all theſe words? To whom I truly anſwer; More for thy ſake then mine own: becauſe ſome angry Divines that diſſent, do raiſe ſuch an odium againſt my Writings, upon the pretenſes before intimated, that they may thereby hinder thee from receiving any benefit, and entertaining the Truth. For my own ſake, I confeſs it little troubleth me; for I know it hath been the caſe of my betters, and I have greater matters to be troubled for. I can ſay as Vict. Strigelius Epiſt. ad Weſenbech. a little before his death, Ego editione talium pagellarum nec nominis mei vanam gloriolam quaero, nec aucupium pecuniae exerceo: Sed cupio Deo declarare meam gratitudinem pro maximis beneficiis; & Eccleſiae oſtendere meam confeſſionem, deni que mediocribus ingeniis aliqua ex parte prodeſſe. Horum finium cum mihi optime ſim Conſcius, non met…o quorundam inſulſas aut venenatas reprehenſiones, ſed me & meos labores Filio Dei commendo. Scio meum Vitae curriculum & breve & exiguum eſſe: Quare in hac brevitate peregrinationis ea dicam, ſcribam & faciam, quae migrationem in vitam aeternam non impediunt. This Learned Divine (Strigelius) himſelf, and before him Melancthon, as peaceable as Learned (and many another beſides them alſo) have been ſo tired with the cenſures and reproaches of Divines, that it made them, if not weary of living, yet more willing to die: So that Melancthon thus wrote down before his death, the motives of his willingneſs to leave this world.
A ſiniſtris.
Diſcedes a Peccatis:
Liberaberis ab aerumnis &
a Rabie Theologorum.
A dextris.
Venies in Lucem:
Videbis Deum:
Intueberis Filium Dei:
Diſces illa mira arcana quae in hac vita intelligere non potuiſti: Cur ſic ſimus conditi: Qualis ſit copulati… duarum naturarum in Chriſto.
Nay it is not only Diſſenters, that do terrifie people from reading what I have written, by telling them of I know not what latent dangerous Errours; but even they that are of the ſame opinion with me: For example, I lately wrote, that [the Doctrine of Infallible perſeverance of all the ſanctified, was my ſtrong opinion, and I was perſwaded of its truth,] and I argued for it from Scripture; yet becauſe I ſo far acknowledged my own weakneſs, as to ſay, that I was not ſo fully certain of it, as of the Articles of the Creed, and becauſe I ſay, I think it unſafe for a backſliding ſcandalous Chriſtian, to venture his ſalvation meerly on this controverted Point,] what offence is taken? what reports ſpread abroad? ſome proclaiming that I wrote againſt Perſeverance (even when I wrote for it;) Others that I am turn'd Arminian: Others that I am dangerouſly warping! In ſo much that ſome of my neareſt friends, for whoſe good I publiſhed that Book, were ready to throw it by for fear of being infected with my doctrine againſt Perſeverance! The enemies Inſtruments be not all unlearned nor ungodly.
For my part, I commend their zeal againſt Errour, ſo it be Errour indeed, and ſo they will moderate it with Charity and Humility. I am as ſtrongly perſwaded that its the Diſſenters that erre, as they are that its I. And were they as zealous againſt Errour indeed, I think I might have ſpared the labour of ſuch Writings as theſe. But I remember how they reprehended Beatus Rhenanus for his ſuppoſed coveteouſneſs, Beatus eſt Beatus: attamen ſibi. So are ſuch Brethren charitable, ſibi & ſuis. And all this comes a ſtudio partium, and becauſe the Doctrine of the Unity of Chriſts Body, and the Communion of Saints (as Saints) is not reduced to practice; and we love not men ſo much for being of the ſame Body, as for being of the ſame Side or Party with us; nor for being in the ſame Chriſt, as for being of the ſame Opinion. If he that knows Chriſt knows all things; and if Intereſt in Chriſt alone be enough to make us Happy; then is it enough to make our Brother Amiable; though ſtill we may be allowed the diſlike of his faults.
Which ſide the Truth lies on, in the Points here debated, I willingly leave the Reader to judge according to the evidence that ſhall appear to him in the peruſal. I deſire no more of him, but Diligence, Impartiality, and Patience in his ſtudying it: And I again intreat my Brethren to believe that I write this in an unfained Love of Peace and them: and that accordingly they will receive it: and where they meet with any of the effects of my infirmity, which may ſeem provoking and injurious to them, they will compaſſionately remit them; remembring that Heaven will ſhortly Reconcile our differences.
Kederminster, Aug. 1. 1653.