Neonomianism Unmasked, Postscript – Errata 4
A POSTSCRIPT.
READER, having finiſhed my Dialogue, I am neceſſitated to add a word or two by way of Apology.
1. To clear my ſelf of an Imputation of concurring with certain Miniſters in exerting a Synodical Juriſdiction, &c. I muſt acquaint thee, that I have never been acceſſary to any ſuch Proceedings, they being utterly contrary to my Judgment; what they have done ſince Octob. 17. I am a Stranger to, and know not but by hear-ſay.
2. Whereas it hath been reported, that Matters were ſo adjuſted, as that an end was to be put to all Writing in this Controverſie; I muſt ſay, I know of no ſuch Agreement; ſomething there was which might give ſome ground to ſuch a Report, the Hiſtory whereof I ſhall for ſome Reaſons, forbear now to relate.
3. Whereas ſome have been offended that I have continued to write Book after Book, &c. all is no more than the Anſwer of one Book ſent forth and recommended to the World; and therein I challenge the common Priviledge of all Men, to reply to any publiſhed Book that I think meet, and its not in the due power of any Men, or Society of Men, to abridge me of it, how much ſoever they diſapprove thereof; and I am ſo far from loving Contention, that if Mr. Williams hath done, I have done oppoſing him; but (notwithſtanding all Subſcriptions to Orthodox Articles, formerly or lately) if he continue to maintain his Doctrin, as agreeable to Scripture and the Articles of the Church of England, and the Confeſſions and Catechiſms, he muſt expect to meet with Oppoſition, maugre all the premeditated fury and rage that hath been from time to time expreſſed by the Aſſertors and Defenders of the ſaid Doctrins, both in Pulpit and Preſs, with all the ignominious marks of Reproach and Contempt, which they have branded their Oppoſers with.
4. I cannot, but in honour to a Reverend Brother, make a particular remark upon the great Pains he hath taken in his Sermons, (to expoſe one upon this account, in the height of Bitterneſs) and to print them for his cognizance. Not to ſay any thing now of his Invective Reflections on the congregational Practice, or the wrong repreſentation which he hath given of the Matters at preſent in Debate (as another reverend Divine hath alſo lately) but only to admire that a Miniſter of Chriſt can appear ſolemnly in the Preſence of God, to vent ſo much of his own Spirit. I underſtand one Sermon to be wholly taken up in ſetting all the black Characters upon one Man, as he could gather together, (who he means, all the Town, that hath heard or read the Sermon, hath judged) portraiting a Perſon to be an airy, imagined Piece of Spirituality, drawn over corrupt, rotten, putrid Fleſh, an angry, tumified Piece of proud Fleſh, with many ſuch Characters; which they that are deſirous to know more of, may ſee in the Original.
This ignominious Uſage I ſhall ſay no more to, but only, That tho' I have a ſinful, deceitful Heart, and know my ſelf to be worſe than any Man knows me to be, and ſhall always, I truſt, abhor my ſelf before the Lord; yet if this be to be vile in the Eyes of Men (bad or good) to defend the Truth according to my Conſcience, and the Talent God hath or ſhall give me (as he calls me to it) I ſhall be yet more Vile; but ſtill looking upon what I do to be mixed with ſo much of human Frailty, Hypocriſie, and all Corruption lurking in my naughty Heart, mingling itſelf with the beſt of my Duties and Services, That I count them all but Loſs and Dung for Christ, as the Apoſtle, Phil. 3. I could give many convincing Reaſons why, (among many others,) it did leaſt become this Reverend Perſon to launch forth into theſe Waters of Marah, with a pretence to a ſweetning Spirit of Meekneſs, from the Temper which he hath manifeſted formerly, as well as now; and why he is a moſt incompetent Judge to paſs Sentence upon my Procedure about Matters in Controverſie (as I do declare all the Subſcribers to be, and he in a more eſpecial manner) not only becauſe he is of the Party engaged in this carnal Contention about words only (as he would have the World to underſtand it to be, ſince it could not be made an Impoſition as at firſt deſigned) but alſo becauſe he always, as it were hath aſſerted, that he ne'er heard one ſide nor would, ſaying, That he never read Mr. Williams's Book (tho' he hath ſubſcribed to it) and therefore always refuſed to hear or argue any Allegations againſt the Doctrins contained in it. Now is it poſſible that ſuch an one ſhould give a true Verdict concerning Matter of Fact, or paſs a juſt Judgment upon either Party, who is declaredly ſo byaſſed▪
I could ſay much more of this Nature, ſhould I proceed to give a true Narrative of Behaviours and Paſſages that have attended the Carnality of recommending Mr. Williams his Book to the World by Subſcriptions, which I ſhall forbear to do, unleſs I ſee I am provoked to it. In the mean time I commend this Cauſe, and the weak management of it on my ſide, to the God of Truth, that weighs the Spirits and judgeth righteouſly. And in Honor to that Reverend Divine, I ſay no more to what he hath ſo angrily preached and wrote, but am ready, notwithſtanding, to aſcribe it to that Infirmity, wherein (it's poſſible) ſome Men think we are too much alike, and to bear a due reverend reſpect to him. But if, upon further provocations, I find I am forced to vindicate my ſelf from theſe Abuſes, and that in ſo doing, ſome Men find Quod me non impune laceſſunt, let them thank themſelves for it, as they may for all that they would make me ſo blame-worthy in.
A brief Reply to what Mr. Daniel Williams hath charged Mr. J. N. with, in the Preface to his Reply to Dr. C.
FInding my ſelf traduced by ſuch as ſeem never to live ſo pleaſantly as in the Fire of Contention, who are ambitious to expire in the Arms of Fame, and this wholly owing to what Mr. Daniel Williams hath publiſhed in the Preface to his late Book, called, A Defence, &c. It's but needful I give the Reader a true and impartial Account of my Concern in thoſe Matters, for which I am quoted and thus treated.
The firſt Particular for which I am charged is in reference to Dr. Criſp's Works, viz. Mr. Nesbit, from credible Hands, informs me, the Aſſembly of Divines, deſired to have them burnt. In anſwer to this, I ſhall give the Impartial Account of this Story, with the Circumſtances that accompany it, and then leave my Cenſors to be Judges, how unfairly I am treated in this matter. Soon after this Reverend Author had appeared by the Preſs, in the preſent Controverſie, I told him, I had been in ſome Company, where his Oppoſition to Dr. C.'s Works was occaſionally mentioned: To which one (naming to him both Place and Perſon) replied, They had been ſufficiently anſwered by the Aſſembly, for they burnt them. The ſame Paſſage being repeated, where he and ſeveral other Miniſters were preſent, it was moved, That one ſhould Write, to know of Dr. W. at Oxford, who was able to give a full Account of the Truth or Falſhood of this Report; which was accordingly done: And the Anſwer returned and made known to this Author before his Printing, was in Sum thus: Tho' many of the Aſſembly did not approve of them, yet there was no ſuch thing as a Vote againſt them, that ever he heard of, or remembred. Now why this Account (from a Perſon that Mr. Williams was ſatisfied knew the whole of the Affair,) ſhould be omitted, and the other occaſional Report printed, is not eaſily conceivable, except we knew the meaning of the Reaſon I had from him (when expoſtulating his unkindneſs in this Action) viz. the Doctor's Anſwer was not ſo much to the purpoſe, therefore omitted. But they that know nothing of this, are prone to conjecture it ſeem'd deſigned to make my Name loathſome to them, by whom, he can't but know, I deſire to be approved: However, I hope my Soul hath been better dieted, than to improve for juſt Reflection what is here offered by him
The next Paſſage is in reference to his own Book, viz. Mr. N. (tho' I never requeſted it) in my Houſe declared, if Mr. M. and three more had ſubſcribed, he would not have been unwilling to do it; and he deſired me to add (Congregational) to the Divines in and about this City, who forbear to ſubſcribe only for prudential Conſiderations, which I refuſed. I muſt acknowledge the freedom and familiarity I had, for ſome time (through our near Neighbourhood) in this Author's Company, encouraged me often to ſpeak my Thoughts without being requeſted to it, and that without the leaſt Jealouſie of having what I diſcourſed with him in private, made publick by the Preſs, and I not once acquainted with it; and I ſee had I come to act the part of a Plotter I had been diſcovered by an unſuſpected Informer. As to the whole of what paſt in this private Conference, it was with me of ſo little moment, that in a few days it was buryed in forgetfulneſs: So that when, by a Friend, theſe Paſſages were queried of me, I remembred neither, but denyed both; till ſome time after, ſeriouſly revewing what Diſcourſe I had with him about this Concern, I remembred, that at my parting from him, I deſired the word (Congregational) might be added, he having before told me the Names of ſeveral of that Perſuaſion that were, to his knowledge, Cordial for what he had done.
As for the other Paſſage, I have not once, or twice, but often ſolemnly proteſted to him, I did not remember any Particular ſo much as like it; which Anſwer I thought the moſt becoming Denial to a Man of his Character, but it ſeems it was not to the purpoſe, and therefore omitted: Sure I am, Goſpel-truth, when truly ſtated, carries more Demonſtration in it, than to need ſuch undue Methods and unmanly Weapons for the defence of it.
The laſt Paſſage is, He told Mr. Hume that if one or two Paſſages were rectified he would ſubſcribe my Book. To which Report I ſhall only make this ſhort return, That I may be a Stranger to my ſelf, through the deceitfulneſs of my own Heart; but if my Heart does not deceive me, I never had ſuch a Thought, nor uttered ſuch a Word, nor is it eaſie to conceive the thing ſo much as probable; for the only time I diſcourſt with Mr. Hume of this Subject, was before this Author's Defence, &c. was publiſhed: And at that time I did expoſtulate with him, why he would be a Subſcriber to the former? To which he reply'd, What ſhould I do, when followed daily, and preſt to it? But ſeeing that after all hopeful endeavours, yea Articles and Subſcriptions for Truth and Peace, our Debates, by theſe Methods, are revived and condemned to be continued (nam pro ſupplicio eſt non potuiſſe mori.) I ſhall conclude, concerning this Book of Strife (finding my Senſe muſt be known of it) and that middle way Hypotheſis (if any) advanced by it, as the judicious and learned Turretine, after long tryal of it and the conſequences that followed it, hath publiſhed. We don't think a a different mode of Expreſſion ſhould be cauſe of litigation with any Perſon, Turret. Theol. part 1. p. 438, 439.provided the ſound Doctrin be preſerved; but if this Matter be a little more ſeriouſly weighed, it will eaſily appear, it's not a Controverſie about Method, but under the Pretext of a new Method, a new Doctrin is introduced. — Although this new invented Method would appear moſt accommodated to the Ears and Humours of them that hear it, &c. yet there are many Abſurdities in it, and inextricable Difficulties, &c. therefore long ago condemned and rejected by the Churches; which was not done without weighty Reaſons, as he there ſhews: To whoſe Judgment, in this Matter, I ſubſcribe
John Nesbit.
The Heads of Debate contained in the ſecond and third Parts of the foregoing Treatiſe.
I. OF the State of the Elect before effectual Calling.
II. Of God's laying Sin on Christ.
III. Of the diſcharge of the Elect from Sins, upon their being laid on Christ.
IV. Of the Elects ceaſing to be Sinners, from the time their Sins were laid on Christ.
V. Of the time when our Sins were laid on Christ.
VI. Of Separation from, and Abhorrence of Christ, while our Sins lay upon him.
VII. Of the change of Perſon between Chriſt and the Elect, and of imputed Righteouſneſs.
VIII. Of the conditionality of the Covenant of Grace.
IX. Of the nature of ſaving Faith.
X. Of the free Offer of Chriſt to Sinners, and of preparatory Qualifications.
XI. Of Ʋnion with Chriſt before Faith.
XII. Of Juſtification by Faith, with a digreſſion about Repentance.
XIII. Of the neceſſity and benefit of Holineſs.
XIV. Of intending our Souls good by Duties we perform.
XV. Of the way to attain Aſſurance.
XVI. Of God's ſeeing Sin in Believers, and their Guilt by it.
XVII. Of the hurt that Sin may do to Believers.
XVIII. Of God's Diſpleaſure for Sin in the Afflictions of his People.
XIX. Of the Beauty of Sincere Holineſs.
XX. Of Goſpel and Legal Preaching.
To theſe are Annex'd,
The Subſtance of certain Miniſter's Exceptions againſt Mr. Daniel Williams's Book.
Mr. J. Nesbit's Reply to what Mr. Dan. Williams charged him with, in his Preface to his Reply to Dr. C.
N. B. That the firſt Edition only of Mr. D. Williams his Book, was made uſe of in the foregoing Treatiſe.
Books written by Dr. Iſaac Chauncy, de Col. Med. Lon.
1. THE Catholick Hierarchy, or the divine right of a ſacred Dominion in Church and Conſcience, truly ſtated, aſſerted and pleaded. London, Printed for the Author, ſold by S. Crouch at the Princes Arms in Popes head-alley in Cornhill, and Tho. Fox at the Angel in Weſtminſter-hall, A. D. 1681.
2. A Theological Dialogue, containing the Defence and Juſtification of Dr. J. Owen, from the 42 Errors charged upon him by Mr. Rich. Baxter. Printed for the Author, 1684.
3. The ſecond part of the Theological Dialogue, being a Rejoynder to Mr. Rich. Baxter. Printed for Edward Reyner, 1684.
4. The unreaſonableneſs of compelling Men to the Holy Sacrament of the Lord's Supper; wherein it's ſhewed, that ſuch compulſion is contrary to the whole Tenor of the Goſpel, the Common Prayer, Articles of the Church of England, and the Homily concerning the Sacrament, in which is anſwered a Pamphlet, Entituled, The Caſe of compelling to the Holy Sacrament of the Lord's Supper, &c. vindicated by the Rules of the Goſpel. Printed for the Author.
5. Eccleſia Enucleatà, The Temple opened, or a clear Demonſtration of the true Goſpel-Church, in it's Nature and Conſtitution, according to the Doctrin and Practice of Chriſt and his Apoſtles. Printed for the Author, 1684.
6. The Intereſt of Churches, or a Scripture plea for Stedfaſtneſs in Goſpel order. Printed for the Author, 1690.
7. Eccleſiaſticum, or a plain and familiar Chriſtian Conference concerning Goſpel Churches and Order. Sold by W. Marſhall at the Bible in Newgate-ſtreet, 1690.
8. The firſt, ſecond and third Parts of Neonomianiſm unmaskt, in Anſwer to Mr. Williams's Goſpel-truth ſtated and vindicated.
A Rejoynder to Mr. Williams's Reply to this firſt Part.
9. Examen Confectionis Pacificae, or Examination of the Pacifick Paper. The three laſt ſold by H. Barnard at the Bible in the Poultry, 1693.
FINIS.
Errata's in the third Part.
PAge 10. Line 29. r. or his Faith was not true. p. 13. l. 4. r. you need not. p. 19. l. 13. f. forgotten r. pardoned. p. 24. l. 19. r. as a ſin. p. 28. l. 27. r. where it is not as well as where it is. p. 45. l. 38. r. as they are Elect. p. 48. l. 4. r. or many of them. p. 57. l. 32. f. Poſit. 1. r. 4. p. 58. l. 3. f. 3. r. 5. p. 59. l. 5. dele of. p. 73. l. 32. r. foreign. p. 76. l. 15. r. in that he. p. 79. l. 39. dele in and. r. to be the hand. p. 80. l. 4… r. of the Promiſes which. p. 81. l. ult. r. curvo. p. 83. l. 30. r. we can rejoyce. p 90. l. 40. r. defend…. … p. 92. l. 2…. r. inſi… o…, f. …. p. 93. l. 37. r. and you ſay, that the … &c.
Errata's in the Rejoynder.
PAge 6. Line 20. read non-elect. p. 7. l. 29. r. their congruity. p. 12. l. 14. r. the Letter deny. p. 15. l. 50. r. Impurity. p. 16. l. 47. dele Comma, and r. of Chriſt imputed. p. 17. l. 32. dele do. p. 30. marg. r. foreign. p. 30. l. 44. r. tribuere. p. 33. marg. r. Judicial… p. 34. l. 7. r. Te…e ſtate ſine Com. p. 35. marg. l. 3. corde elect. p. 36. marg. l. 10. … natura. ibid 13. l. r. adjunctis, efficacia. p. 33. l. 3. r. Is it reaſo…ble. p. 38. marg. l. 2. r. manifeſte. p. 39. l. 11. dele now. p. 43. l. 17. r. this name. ibid l. 35. r. Therefore, &c. The. p. 46. l. 31. r. He hath theſe. p. 47. l. 8. and became and Aſſertor. ibid. l. 22. r. The Arminians.
End of the text · Isaac Chauncy, Neonomianism Unmasked (1692)