Apology for the Ministers Who Subscribed, To the reader – Publishers advertisement
AN APOLOGY FOR THE MINISTERS Who Subſcribed only unto the Stating of The Truths and Errours IN Mr. WILLIAM's Book.
SHEWING, That the Goſpel which they Preach, is the Old Everlaſting Goſpel of Chriſt.
AND, Vindicating them from the Calumnies, wherewith they (eſpecially the younger ſort of them) have been unjuſtly aſperſed by the Letter from a Miniſter in the City, to a Miniſter in the Countrey.
Nos quidem neque expaveſcimus, neque pertimeſcimus ea quae ab ignorantibus patimur, cùm ad hanc Sectam utique Suſceptâ conditione ejus pacti venerimus, ut etiam animas noſtraas auctorati in has pugnas accedamus, ea quae Deus repromittit conſequi optantes, & ea quae Diverſae vitae comminatur, pati timentes.
Tertullianus ad Scapulam in ipſo libri principio.
LONDON, Printed for John Lawrence, at the Angel in the Poultry, MDCXCIV.
THE PREFACE TO THE READER.
IF a Profeſt Enemy, or a Common and Known I yer had fallen foul upon us with his Tongue or Pen, and called us Hereticks, Arminian, Pelagian Hereticks, Corrupters of the Old, and Preachers of a New Goſpel; we ſhould have held our peace, and in ſilence deſpiſed his Lies and Revilings. But ſince a Brother who profeſſeth ſeriouſneſs in Religion, and hath ſome credit amongſt good People that fear God, and love the Truth and Purity of Chriſt's Goſpel, has publickly in Print proclaimed us to be Hereticks, and Preachers of a New Goſpel; our Conſciences would not ſuffer us any longer to keep ſilence: Becauſe it might have been juſtly interpreted to be an Argument and Evidence of our guilt, and good People might have thought that we could ſay nothing in our own defence; and therefore that they had good reaſon upon the uncontrolled Teſtimony of a ſerious Brother, to believe that we are Hereticks indeed, Pelagian, Arminian Hereticks, Corrupters of the Old, and Preachers of a New Goſpel. Wherefore to remedy this, and to undeceive the Lords People, and maintain the Truth and Purity of his Goſpel, with the credit of his Miniſtry, we judged our ſelves obliged in Conſcience to write and publiſh this Apology; wherein our deſign is to do wrong to no Man, no not to him who hath wronged us: But to do right unto the Truth, to clear up our own Innocency as to the things we are falſly charged with, and to let good people ſee that the teſtimony of our accuſer is not true; and therefore can be no proof that we are Heretical Preachers of a New Goſpel, or Corrupters of the Old.
If we had ſtill kept ſilence and ſuppreſſed this Apology, all the World that ſhould have heard how we were accuſed, might have either ſuſpected us of Hereſie, or have blamed us (if guiltleſs,) for keeping ſilence, and ſuffering our Miniſtry to remain aſperſed with ſuch a publick charge of Hereſie, unanſwered: But we are ſure none can have juſt cauſe to be offended with us for our now publiſhing it. Since if Men would ſuppoſe our caſe to be their own, and that a reputed ſerious good Man had in a printed Lybel accuſed them of damnable Hereſie, they cannot but ſee, That they ſhould judge it their Duty to defend themſelves, and to clear up their own innocency as to that matter. Now if Men would judge thus, if it were their own caſe; right reaſon will aſſure them that they ſhould paſs the like judgment in our caſe, upon ſuppoſition that we know our ſelves not to be guilty of the Crime, which we are charged with. And the ſuppoſition is moſt certainly true, for we know as certainly that we are not guilty of that crime, as we know any other thing in the World; we know as certainly that we do not preach a New Goſpel, as we know that there is an Old Goſpel in the Church or World. So then, if we are to be blamed for any thing, it is for not doing this work ſooner; but for that we could alledge more Reaſons, than we need here to mention: It is enough to tell the World, that there being more than one con…erned in this cauſe, it was fit that we ſhould know one anothers mind, and proceed in it with one joint conſent, which it required ſome time to do. Whereunto we add, That the Collecting and Tranſcribing ſo many and large Teſtimonies out of the Writings of Ancient and Modern Divines required yet more time; Moreover we profeſs our ſelves not to be of the number of thoſe who make boaſt of their quick and haſty Births, and boldly venture to publiſh unto the World any thing as it comes into their heads, without taking time to conſider whether it be ſuch as will endure a ſtrict Tryal by the Rule of Truth and Righteouſneſs. If our Accuſer had taken more time to conſider of the ſeveral particulars of his Letter of Information, before he had printed it, we are apt to think that (if he be a good Man, as we would hope he is) he would have ſeen cauſe to have altered much of it, or to have ſuppreſſed it altogether, as well for his own particular good, as for the common good of Chriſt's Church. But it ſeems, that ſince all the World almoſt is ingaged in War at this day, he had an ambitious deſire to be a Warriour likewiſe; and that deſire (if he was not put on by others) would not let him be quiet, but he muſt ſound the Trumpet, and both, proclaim an Eccleſiaſtical War, and alſo himſelf make the firſt Attack. But f…r us, we are not of ſuch a Spirit; ſo far from it, that we have a real averſion to ſuch Eccleſiaſtical War, and are not eaſily brought to it: Indeed it is purely defenſive on our ſide, and we were neceſſitated to it.
In the managing of it we have endeavoured no farther to offend the firſt aggreſſour, than was neceſſary to defend our ſelves. We are not conſcious to our ſelves of having given him juſt cauſe of offence, unleſs our refuting his errours, vindicating our ſelves from his Calumnies, and expoſing the weakneſs, and ſometimes the ridiculouſneſs of his reaſonings, be matter of offence to him. And if that be all, it is offence taken, not given, for which he may blame himſelf. For he having attackt us in ſuch Hoſtile, Rude, Unbrotherly and Unchriſtian manner, we could not repel his Attack, ſo as to ſecure the Truth of God, the Honour of Religion, and our own good Names, without anſwering him, as we have done. But if it ſhall be made appear to us, that in any thing we have paſſed the limits of a juſt ſelf-Defence; and have done him any real injury (which is more than we know,) we ſhall be ſorry for it, and willing to do him right. For we do really wiſh him well, and ſhould be ready to do him any office of love and kindneſs that lyes in our power. But we have no moral lawful power to ſuffer any Brother to throw Dirt on us, the vile Dirt of Pelagian Hereſie, and to hold our hands, and not endeavour to wipe it off again. Certainly Pelagianiſme is one of the things in the whole World which we do moſt abhor. Jerome: (who was contemporary with Pelagius, writing againſt the Pelagians ſaith, Hierom. Epiſt. ad Cteſiphontèm propè medium. Aſſerunt ſe per arbitrii libertatem nequaquàm ultrà neceſſarium habere Deum, &c. — Quid rurſum te ingeris, ut nihil pòſſim facere, niſi tu in me tua dona compleveris?That they aſſert, by reaſon of the free Will which God hath once given them, they ſtand no more in need of God. For, (ſaith the Pelagian unto God) Thou haſt once given me free Will, that I may do what I will: Wherefore doſt thou intrude thy ſelf again, ſo that I can do nothing, unleſs thou perfect thy gifts in me? Which Jerome thus confutes, [They are ignorant of what is written, 1 Cor. 4.7. What haſt thou, that thou haſt not received, and if thou haſt received it, why doſt thou glory, as if thou hadſt not received it? And, It is not of him that willeth, nor of him that runneth, but of God that ſheweth Mercy, Rom. 9.16. It is my part to will and to run, Velle & currere meum eſt, ſed ipjum meum, ſine dei ſemper auxilio, non crit meum.but without the continual help of God, that very thing which is mine, will not be mine. (That is, it will never be done by me, but will come to nothing.) For the ſame Apoſtle ſaith, It is God who worketh in us, both to will and to do, Phil. 2.13. God is always beſtowing, always giving. That which God hath once given me, Non ſufficit nihi, quod ſemel donavit, niſi ſemper donaverit, &c.is not ſufficient for me, unleſs he ſhall ſtill continually give me. I ask that I may receive, and when I have received, I ask again. I am covetous to receive the gifts of God; neither is he wanting in giving, nor am I ſatiated in receiving: By how much the more I drink in the Grace of God, by ſo much the more do I thirſt after it. This which Jerome wrote Twelve hundred years ago againſt the Pelagians with his Pen, we ſubſcribe to it with heart and hand. In like manner we ſubſcribe to that of Coeleſtin in his Epiſtle to the Gauls in behalf of Proſper and Hilary. Coeleſtini de gratiâ dei Epiſt. cap. 9. Ita deus in cordibus hominum, &c.God ſo works in the hearts of Men, and on Free Will it ſelf, that a Holy Thought, Pious Counſel, and every good motion of the Will is from God, for it is by him, that we can do any good, without whom we can do no good. And to the Seventh Canon of the ſecond Council of Orange. If any ſhall affirm that Man by the ſtrength of Nature, Si quis dixerit per naturae vigorem, &c.without the illumination and inſpiration of the Holy Spirit, can think or chooſe aright any good that pertains to the happineſs of Eternal Life, or that he can ſavingly conſent to the Evangelical preaching, He is deceived by an Heretical Spirit, not underſtanding the voice of God, ſaying, in the Goſpel, John 15.5. Without me, ye can do nothing. And that of the Apoſtle, 2 Cor. 3.5. Not that we are ſufficient of our ſelves to think any thing as of our ſelves, but our ſufficiency is of God. All this we firmly believe and heartily embrace. And therefore whoſoever ſaith that we are Pelagians or Semipelagians, either he knows us not, and ignorantly defames us; or if he know us and our Principles, he knowingly belyes us, which we hope our Accuſer would not do. And as we our ſelves are not Pelagians, no nor Semipelagians, ſo we do not plead for any that are ſuch; but are ready to plead for the Truth againſt them, as the Lord ſhall call us, and enable us thereunto.
As for the Brethren that are accuſed, a number of them hath approved our Apology; and we plead only for them who do or ſhall approve it. But if there ſhould be any of the Subſcribers, whom we have not conſulted with, who unknown to us, are of a Judgment different from us in theſe matters; we leave them to plead for themſelves. Yet though we thus write, we doubt not, but they will all agree to the Sum and Subſtance of what we have ſaid and proved in this our Apology. As (1.) That the Goſpel is a new Law of Grace in the Senſe we have affirmed and proved it ſo to be, by the Word of God, and by the Teſtimonies of Antient Fathers and Modern Divines. (2.) That this Law of Grace, or Goſpel-Covenant is conditional, as we have ſtated the conditionality of it, that is, It is conditional with reſpect to the ſubſequent Bleſſings and Benefits of it, ſuch as Juſtification and Glorification. (3.) That Evangelical Repentance is a Condition Diſpoſitive of the Subject (Man), neceſſary in order to his being juſtified, as we have proved by Scripture and Reaſon, and by many Teſtimonies of Ancient Fathers and Modern Divines; And that a lively effectual Faith is the Condition receptive and applicative of the Object (Chriſt and his Righteouſneſs), by and for which only, Man is juſtified. Finally, That ſincere Evangelical Obedience proceeding from a Principle of true Faith, is a condition neceſſary on Mans part, unto his obtaining poſſeſſion of Eternal Salvation in Heaven, for the alone merits of Chriſt. (4.) That in effectual calling by the Word and Spirit of Chriſt, there is a real change and holy qualifications wrought in the Soul of Man, in order of Nature before he be juſtified and pardoned. (5.) That the Common diſtinction is true, as we have explained it, and Calvin and the Synod of Dort approved it, That Chriſt dyed for all men ſufficiently; but for the Elect only, efficaciouſly. This is the ſumm of what we believe and here contend for, and we doubt not, but all the Subſcribers (even thoſe of them, whom we never ſaw) do and will agree to theſe things, which are the commonly received Doctrines of the Reformed Churches. And it is for ſuch Perſons that we make an Apology, and for no others. In pleading for theſe things aforeſaid, we are perſwaded in our own Conſcience, (and we think upon good and ſolid grounds) that we plead for the Truth and Purity of the Goſpel; the defence whereof to the Glory of God, is the principal thing that we propoſe to our ſelves in this preſent Apology: And next to God's Glory in the defence of his Truth, we deſign the Edification and Common Good of Chriſt's Church, and the defence of our ſelves only in ſubſerviency to thoſe higher ends. That the Father of Lights, the God of Truth and Love, and Peace, would pour out upon us all, of all perſwaſions, a Spirit of Light and Love, Purity and Peace, that we may all ſee the Truth with our minds, believe and love it with our hearts, and profeſs and practice it purely and peaceably in our lives, to the Glory of God in Chriſt, to the Honour of Religion, and to the Spiritual and Eternal good of our own and others Souls, is and through Grace ſhall be our fervent and frequent Prayer unto him that is able to do for us exceeding abundantly above all that we ask or think; Epheſ. 3.20, 21.unto whom be Glory in the Church by Chriſt Jeſus throughout all Ages, World without end. Amen.
The INDEX.
THE INTRODUCTION. No juſt cauſe appears for raiſing ſuch a clamour againſt the Subſcribers. The Teſt propoſed by our Accuſer, out of the Aſſemblies Confeſſion of Faith and Catechiſme, accepted by us, who are ready to ſubſcribe to it in the Aſſemblies own ſenſe, page 1. to 8.
CHAP. I. Concerning the Occaſion and Deſign of the Letter. Some remarks on it. page. 8. to 18.
CHAP. II. Of the Authours Errors in Doctrine againſt the Purity of our Chriſtian Faith.
SECT. I. Of his firſt Errour, That there is no new Law of Grace.
The Controverſie ſtated, p. 20, 21.
The Affirmative proved by Scripture, and by Teſtimonies of Ancient Fathers and Modern Divines. p. 22, to 33.
SECT. II. Of his ſecond Errour, That the Covenant of Grace is Abſolute and not Conditional.
(1.) It is ſhewed in what ſenſe we hold it not to be, and in what ſenſe to be Conditional. p. 34, to 49.
(2.) With reſpect to Juſtification and Glorification, it is proved to be conditional; That Faith and Repentance, with reſpect to Juſtification and ſincere Obedience with reſpect to Glorification, are conditions in the ſenſe there declared, proved (1.) By Scripture, (2.) by Reaſon agreeable to Scripture. (3.) By Teſtimonies of Ancient Fathers, and many Modern Divines. p. 49, to 120.
SECT. III.
Of his Third Errour, that there is no real Change, no Holy Diſpoſition or Qualification, no good or Holy thing wrought in or done by Man, in order to, and before Juſtification, &c. The queſtion ſtated, p. 120.
The contrary Truth proved by Scripture and Reaſon agreeable to Scripture, and by the Teſtimony of Proteſtant Divines, eſpecially of the Synod of Dort, and objections an, ſwered, p. 120, to 145.
An Appendix of the Third Section concerning Diſpoſitions, previous to Regeneration and Converſion. Shewed what they ordinarily are, p. 146.
What our Opinion is concerning them. p. 146, 147.
That our Opinion is neither new nor ſingular, proved by Teſtimonies of Famous Proteſtant Divines. p. 148, to 156.
Objections anſwered, p. 156, to 162.
Bradwardin for Juſtification by inherent Righteouſneſs and Humane Satisfaction, ſome further account of his Principles and Practices, p. 163, to 165.
More Teſtimonies of Mr. Dickſon, Claude, Charnock, Turretin, &c. for previous Diſpoſitions, p. 165, to 168.
CHAP. III. Of his Ridiculous way of Converting an Ʋnbeliever, p. 168, to 183.
CHAP. IV. Of the Calumnies wherewith he aſperſes Chriſt's Miniſters, and particularly of the middle way. Shewed that we are neither Pelagians nor Arminians, in whole, or in part, p. 184, to 190.
That called the middle way ſtated, and ſhewed not to be a new Goſpel, but the Opinion of Calvin and others of our Reformers, p. 191, 192.
The Calumny relating to Juſtification refuted, p. 193, to 195.
As alſo, p. 37, to 40, and 42, to 45.
Other Calumnies refuted, p. 195, to 204.
CHAP. V. People are adviſed to try before they truſt, and not ſuffer themſelves to be impoſed upon, and led into Errour by the bold unproved Aſſertions and Dictates of any Preachers or Writers whatſoever, p. 204, to the end.
The Errata of the Preſs thus to be Corrected.
TItle Page, for noſtraas read noſtras. Preface, page 3, line 2, read Rule.
Book: p. 1. l. 2. f. fleſh r. fleſh. p. 1. l. 10. after battle add? p. 14. l. 1. for the that r. that the. p. 23, l. 36, f. perfect of, r. perfect or. l. 8. r. virtual. p. 25, l. 2, r. pius. p. 51, l. 31, r. it is a condition. p. 52, l. 47, r. goeth on. p. 55, l. 33, f. of them r. on them. p. 63, l. 43, f. or, r. of. p. 67, l. 10. f. atr. r. act. p. 80. l. 24, f. inward, applicative, r. inward applicative without a Comma. p. 85. lin. 40. f. he an, r. he is an. l. 41. blot out is. p. 88, at the end, blot out the laſt word, this. p. 105. l. 34. r. Receive it. p. 110. l. 3. after emendationem, for a point, put a Comma. In the ſame line after life put a (;) p. 115. l. 48. r. prove that no man; without a (;) p. 128. l. 32, f. he r. it. and l. 33, r. penitent. p. 138, l. 6, f. make r. made. p. 147, l. 30. f. diſcourſe r. diſcourſe. p. 149. l. 17, f. Eccleſiaſtical r. Scholaſtical. p. 162, l. 54, f. they who, r. thoſe which. p. 163, l. 20, r. Reformationem, and f. predictis r. praedictis. l. 23, r. puniſhment. p. 183. l. 40, f. oar, r. our. p. 186. l. 30. f. in all Ages, might r. in all Ages might, without a Comma. p. 186, l. 18, 19, f. chap. 28, r. chap. 30. and l. 24. f. infer for what, r. infer what. p. 189, l. 46, f. and efficaciouſly r. But efficaciouſly. p. 194. l. 40, and 41, r. Juſtification. p. 198, l. 38, f. doath, r. death. p. 201, l. 42. r. merits of. p. 202. l. 50, f. Relation r. Revelation.
What other Faults the Reader may find, he is deſired to Correct, or Excuſe them.
Advertiſement.
A Brief Review of Mr. Davis's Vindication: By Giles Firmin, one of the United Brethren: Printed by John Lawrence, at the Angel in the Poultrey, 1693.