Vindication of Romans 5, Title page – Dedication
Sapientia Iustificata, OR, A Vindication of the fifth Chapter to the ROMANS:
And therein of the Glory of the Divine Attributes, and that in the Question or Case of Original Sin, against any way of Erroneous understanding it, whether old or new.
More especially an Answer to Dr. Ieremy Taylors DEUS IUSTIFICATUS,
By Iohn Gaule, Minister of great Staughton in the County of Huntingdon.
LONDON, Printed for N. Paris and Tho. Dring, and are to be sold at the George in Little Brittain, and at the George in Fleetstreet, near St. Dunstans Church. 1657.
DIcitis nos asserendo Peccatum original… — Deum crimine iniquitatis arguere — Nos ergo dicimus, nec iniquus est Deus cum peccatis sive originalibus sive propriis digna retribuit, magisque aut iniquus, aut infirmus ostenditur, si jugum grave super filios Adam à die (sicut scriptum est) nativitatis eorum, usque in diem sepulturae in matre omnium; sub quo jugo Imago eju atteritur, aut ipse (nullo originali vel pro prio precedente peccato) aut quilibet aliu ipso imponit invito. — Deus autem justus s… tanta parvulis mala (quanta nunc dicere non sufficio) nihil peccati trahentibus irrogerat, magis appareret injustus.
Aug… cont. Julian: Pelagian. lib. X.
To his much honoured and most worthy Friend IOHN BALDVVIN Esquire.
Noble Sir,
HOw oft, how much in our serious discourses upon more than one of this Authors works, have we honoured him for his learning; affected him for his piety; admired him for his industry; applauded him for his eloquence; and condoling him, pitied his sufferings, among many other godly and learned men his like? and thereupon it was that we studiously laboured, not so much to reconcile within our selves many a particular phrase and passage (dispersed here and there) seeming not only to be borrowed from, but as bordering too much upon the expressions, if not opinions of the Inorthodox; but rather to salve them up to others understandings, who began to take more scandal at them, than we our selves did; and this we endeavoured in a candid interpretation of his intention, as one who meant only to make use of the Adversaries manner of speaking to no other purpose, but to cause (I say not his, but) their forms and affectations to speak (as near as possibly could be) to the tenor of the Orthodox Truth and Faith in general, and to that of the Church of England in more especial.
But truly, Sir, this little piece of his, which you were lately pleased to send me; puts me utterly to a loss; and sets me so quite beyond the seeking for an excuse; that it forces me altogether to fall upon a dissent. I could heartily have wish'd, that instead of answering his Friends (learned Friends) objection, he would rather have sate down by their advice; For were the thing that he principally aims at, true, yet was it not so necessary to be brought to light, especially not under the notion of a charge or challenge; For he may well assure himself all the reformed Divines (men Orthodox and moderate, both for Doctrine and Discipline) cannot chose but take themselves stricken at through the Presbyterians sides: And therefore, notwithstanding he entitles it (Deus justificatus) against them only, yet I am much afraid he will not therein prove Homo justificandus, neither in their judgement, nor of many others, and they his friends and fellow workers, and fellow-sufferers too, whether more or less made known unto him.
And now (judicious Sir) though your own judgement (both in Divinity, and for other good learning) be such as come short to few of your quality; and so well known (as I need not speak) to the Gentlemen of your Countrey and others; yet forasmuch as I am your Minister, I know you expect my mind; for therefore I received it at your hand. And verily I shall (by Gods Grace) dissemble it neither with him, nor you; yet I would have both him and you think, I dare not presume to propound any thing here upon my own mind alone, but as I am enabled to goe along with the Scriptures and the Church of God. Because it is a hard matter in (such a hard point as this of Original Sin) for a man to goe alone, and not to erre. Neverthelesse I know (through the gift of God) a man may be enabled and enlarged to speak newer and clearer; but then he must be sure that his ground for the Point be old, and good; For it is a Fanaticism for any man to conceit that God concealed such a main Principle of his Truth from his whole Church, till now that he revealed it to himself alone.