Defense of the Gospel Truth, Title page – To the reader
A DEFENCE OF Gospel-Truth. Being a REPLY to Mr. CHANCY's First Part. AND As an Explication of the Points in Debate, may serve for a Reply to all other Answers.
Wherein the Mistaken may at least see that,
I. I affirm that we are Justified for or by Christ's Righteousness alone, and not by Works.
II. That we are Justified as soon as we truly Believe.
III. That the Righteousness of Christ is imputed to the Believer, and not only the Effects of it.
IV. That Gospel-Conditions are not our Justifying Righteousness, which Legal Works were to be.
V. How the Gospel is a Law, explained and proved, & c.
VI. That I am not for the Popish or Arminian Doctrine of Justification, & c. as stated by our Divines.
VII. That all I contend for is the way which God hath appointed for the application of Christ's Merits, and dispensing the Effects of Free Grace, and for a Gospel-Ministry suited to this purpose.
By DANIEL WILLIAMS.
LONDON:
Printed for Iohn Dunton at the Raven in the Poultry, 1693.
TO THE READER.
HAving, by the Good Hand of GOD, contributed so much to the restauration of Peace in the dissenting Congregations in Dublin, and somewhat to the Union here, a Reason may be expected how I become engaged in the present Debates; with grief of Heart I shall nakedly render it. SoonThe Reasons of my Sermon at P. H. above a year since. after the reprinting of Dr. Crisp's Works, his Errors that lay hid for many Years appeared with open Face: Many pleading, that there are no Humblings or preparatory Works in order to Conversion, Saving Faith is nothing but a Perswasion that our Sins are pardoned; yea, we are justified before we are born; Christ was accounted the very Blasphemer at God's Bar; Sin cannot hurt the Believer; Men have nothing to do in order to Salvation; no assurance by Signs from Sanctification, &c.
Eleven Counties the Flame broke soon into, under the conduct of Mr. Davies, and several others; the faithful Ministers were deserted as Legalists, Churches divided, and Town and Country filled with Debates and Noise. These Errors and Disorders were imputed to the Body of Nonconformists, and Attempts against our Liberty thereupon threatned. Dr. Crisp's Son puts out a Book of his own to abett some of his Father's Opinions, and therein reflects on me by Name, and other Books to this purpose were set forth; hereupon once, and but once, I deliver'd at Pinners-Hall that which is the Appendix to my Book, hoping that a plain state of the Differences might convince some well-meaning People, or at least vindicate us, that we were not Papists, Arminians, &c. as these represented us, nor Antinomians, as by others we were all accused. In that Sermon I charged no person; yea, to prevent a Iealousie that I might intend Mr. Cole, &c. I inserted this; It's true, there are some small Differences among the Orthodox, in wording some of these things, but shall we hereby give advantage to such Errors, &c? A great Clamour is thereupon contrived, and in his next turn, Mr. Cole, with great severity, exposed us to vulgar notice, affirming many Notions that some worthy Divines were startled at: Some Friends of Mr. Coles proposed to me a Meeting with him, in the presence of Dr. B. Mr. M. and Mr. H. In this Meeting it was agreed, that I should read my Sermon, after which Mr. Cole declared he had no Exception, and so we were agreed (which was now the second time.) Mr. Cole, in his turn at P. H. publickly declared there was no real Difference, as Mr. H. also did, and I repeated it with great satisfaction, hoping that the Err…neous would be less confident, when they lost that Cover which they made of his Name. This Calm did not long endure, for Mr. Cole, (I fearWhy I printed my Book, about six months since. by Instigation) revived at P. H. the same Reflections, and Dr. Bat…s practically preaching the Necessity of Repentance to the Forgiveness of Sin, Mr. Cole soon after brake out into the wonted Exclamations, and charged us as Opposers of Christ's Righteousness in Iustification, &c. and I was accounted by most as the chief Mark level'd at. Friends entreated me to take no notice of these Reflections in my Sermons there; and tho' thus oft provoked, I never expressed any Resentments in any Discourse there since that first: Nevertheless many assured me of the necessity of printing somewhat to clear our selves, and if possible to stem this Tide; Peoples Mouths were filled with the grossest Misrepresentations of our Doctrines; Ministers were accused as Legalists, when they only preached that men had somewhat to do if they would be saved; if a man did but plead with Sinners from Gospel-Threats, or argue Obedience and Duties, he was no Gospel-Preacher: Yea, some arrived to that daringness, as publickly to assert there were but three or four Ministers of Christ in London; the Reverend Mr. Mead himself escaped not the Title of a Legalist. These things caused in me many sad Thoughts, and at last I was convinced, unless we should prostitute our Ministry, suffer the infecting of our People, which would end in Divisions, (as I found attempted on some of my own) and be all guilty, and branded abroad as Complyers, by our silence; something must be published. I was sensible of the Trouble, Reproach, and Hazards attending it, especially since I was informed that some, out of the Union, were the Spring in this Affair, who having failed in their Unchristian Methods to oppose that Agreement, it seems judged by the Notions of some few (of whom I was ignorant) that either these Opinions must prevail, by our silence, or that the Union would be endangered if we appeared against them. At last I found the effects of Mr. Davies's and others Practises, abroad, and in the City; that the hazard to our Peace would grow, by further delay, especially seeing as yet so very few, if any of the United Brethren, were suspected to abett these Errors, and Mr. Cole, with all the rest that appeared their Advocates, in City and Country, were not of the Union. Nay, I believed if some others did not act Mr. Cole, he could not be offended with what I should write, he having at three meetings expressed himself so reconciled to my Principles, and then disowned what I should oppose. The reason why I desired any Testimony to my Book, was because the People do oft value Names more than Arguments, the Opposites (so unscrupulous in their Clamours) might prejudice men against the Truths, as if I was singular. And considering the delay of … Testimony against Mr. Davies, this might be some Antidote, till we arrived at more. Yea, I heard also Mr. Cole was printing when I was about mine. These are the Considerations which induced me to print my Book at the desire of several Brethren, and I have Peace in this, that it appeared an absolute Duty. Some object▪ Why I did not get some of the Brethrens Hands, Vulgar Objections against my Book answered.formerly called Congregational, and it looks like forming a Party, &c. A. I did ask some of them that I thought would not scruple it, particularly Mr. Mead, who did object nothing against it, but a prudential Consideration; and the same answer he made to Dr. Bates, when he first asked him; and before the second Edition came out, I telling him what use his Hand might have been of, he made the like answer, and made then to me no Objection against the Book, but that he wished I had left out that of the third to the Phil. All which I mention'd to some, with real respect to him and those Brethren. But since Mr. C's Book was published, Mr. M. tells me and others, he is not of my judgment; but I know not wherein, except in my sence of that Text. Yet there are others that forbare subscribing, who declare no disagreement; and he must quite alter his useful way of Preaching, if he much differ from me. Others ask why I raked into Dr. Crisp's Ashes. A. It was needful I should instance some Author, for they said nobody affirmed those things I mentioned in my Sermon. I chose Dr. C. before another, not from Prejudice, but because he was reprinted with an unhappy Front, his Works seemed the Standard of the propagators of these Errors. This Book was taking with many, recommended to People by Mr. Trayl and others, as I can prove, and he must never be answer'd, if not after his Death; and tho' I treat him with all respect, yet I wonder his Works should be so applauded now, when most of our great Divines opposed them heretofore: Yea, as Mr. Nesbit from cre…lible Hands informs me, the Assembly of Divines desir'd to have them burnt. Obj. You are said to misquote him. A. I cannot find I mistook one word, except that once I set Justifie instead of Pardon, which is alter'd in the second Edition Obj. You misrepresent his Sence. A. Not that I know; …nd what Mr. C. instanceth, I have fully proved it must be his sence, tho' I inform you in my Book he oft speaks Contradictions, but the most I mention he labours to prove, and his Scheme enforceth it. Obj. You take Bits of Sentences. A. I still give one full period, and it's only to avoid swelling my Book that I mention'd no more in other Clauses; yea, in what is material I oft set his words at large, and if it be needful, I shall put him in a fuller light. Many Obj. My Book was written against Mr. Cole. A. I had no Eye to him at all, except in the Digression about Repentance, which was much the same as I deliver'd at a third meeting to compose the Debate between Dr. Bates and him, (tho' since then he broke out against us twice) this I preface in my Book with these words: Herein I have to do with men of more orthodox Principles than Dr. Crisp. And Mr. Cole must know, these words did refer to him; yea, notwithstanding many strange Passages, I hope he doth not hold most of those Opinions; nor can he agree with Mr. Chancy, unless he disagree with what he hath oft said, yea, and printed. Obj. It's more than hinted, that I intend in that Book to reflect on all them called Congregational. A. I am sure I abhor such an Intention; nay, did not I pitch on Testimonies from among them, to oppose these Errors? I know many of their Ministers, whom I think free from the least disposition towards them; the New England Synod effectually oppos'd them;The History thereof is worth the buying, Mr. Parkhurst lately reprinted it. Mr. Flavel and Mr. Lob have written well against them; I cite Bulkley, Dr. Owens, &c. who are fully for the opposite Truths; and tho' I sent Mr. M. word, that in the mind I was in, I would forbear Testimonies from his Writings, but that I would not bind my self for any time, yet I have since met with great reason to cite him, as one fully for the Truth: Yea, Mr. N. (tho' I never requested it) in my House declared, That if Mr. M. and three more such 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 from prudential Considerations which I refused. He remembreth the latter part, and owneth it; and he told Mr. Hume, that if one Passage or two were rectified, he would subscribe my Book. It's true, some clamorous People, that cry up these Opinions, happen to be of that Perswasion, but I hope far the greater part are better principl'd; and many seem on the wrong side only from Misrepresentations. Obj. Why do you use the word Rector? A. It's a proper word, used by Dr. Owens, Mr. Charnock, and most. This Book hath met with various entertainment, with many it hath pleas'd God to grant it acceptance, and many Ministers out of the Country offered their Subscriptions; but of the four seeming Answers to it, I'll give these hints. To Mr. B. I am obliged, for his Christian usage, and while he allows, that I speak the Language of Time, and of the Dispensation I am under, I will comply with his Proposal, not to enter the Lists, unless I have occasion to prove my Sence of Phil. 3. which I find patroniz'd by Augustin. Of Mr. Keach I would but ask, 1. Doth not he believe that persons are bound to agree to the Covenant of Grace, and thereby engaged to love God, and sincerely obey him; and is not refusing to agree to this Covenant the damning Sin? yea, is not this Refusal the Heart of Unbelief? And that's all I there affirm. 2. Is his Spirit in a right frame, when he shall bring these words in my Catechism, to prove that we are not justified upon believing, till we do Good Works, when in that short Catechism there is this; Q. Is not a Believer pardoned, before he can put forth any other Act of Obedience? A. Thô true Faith is a certain Principle of Obedience, yet so soon as we believe, we are pardoned, even before there can be time to put forth any other Acts of Obedience. Yea, how oft do I say in my Book, that no Act of ours is a jot of the Righteousness for or by which we are justified, but that is Christ's alone; and yet this person fixeth the quite contrary on me, and so batters in the dark, and warneth all from hearing me: The Lord humble and forgive such. The Letter from the City, &c. seems rather to design a Turn, than argue a Truth; for as it weakly saith some things true; and others erroneous, so throughout he belies their Principles whom he exposeth; if it be wilfully, let his own serious Reviews give him his Character; if ignorantly, why should he intermeddle? There are few Books written that pretend so much, which may be so easily and much exposed. Mr. C. is the Author I here deal with: I have long read Books, and from five years old have had no Employment besides my Studies; yea, before nineteen I was regularly admitted a Preacher, yet I never met with a Tract parallel to his, for abusive Language, violent Rage, and uncharitable Censures. Many great Divines disswade me from a Reply, assuring me it was at best needless▪ with their Advice I had complied, but that I find the Ignorant believe his Misrepresentation of my Principle: It's amazing what Eye they read with, if they read at all. What's become of Truth or Ingenuity, that Professors dare affix these Doctrines to me, which I a thousand times disown, and never can ascribe any Passages to ground them on, but are still forced to cry, This is your meaning, against my plain words and entire Scheme; as thou wilt see in this Reply. Mr. C. saith I juggle and equivocate; when I declare I still speak my mind, and must be the most inconsistent Fool, if it were not so. But what should induce me to juggle or equivocate? I value not the Purses of any, and in God's Cause I fear not the Abilities of the whole Party; yea, by more of God's presence I shall be reconciled to their fiery and clamorous Tongues, which is their only formidable strength, tho' the liberty they take doth not evidence a good Cause or a Christian Spirit. They give out, that I oft meet with Noblemen about a great Affair, when I never spake with one of these Noblemen, nor ever was once in any Meeting about that matter. They assert Mr. How said, he had not put his Hand to my Book, but that I assured him Mr. M. would do the same; when Mr. H affirms he never said any such thing, but that after he had signed, he desired me to ask Mr. M's Hand. Others say, that Hands were affixt without their leave, which is too gross to reply to. Nay, they turn the effects of my sinking Distempers to my reproach; the worst I wish them is Forgiveness, and more Charity and Wisdom. Obj. They say some of the first Subscribers did not read the whole Book. A. The whole substance of the Book is in the Truths and Errors which they did peruse. Obj. Do not some of the Subscribers recant? A. Tho' they have been abused, yet the only one that to me seem'd willing that his Name had been left out, and that only because of the noise. I offer'd to publish, that he desir'd it, but he hath forborn any such desire. Two of these Authors pretend to great Piety in their Party above others, the Lord encrease it in all; but I am perswaded they call many Serious ones of their Party, who live under the power of the contrary Truth, and understand not the Errors of those for whose persons they may have regard. There be a far greater number of humble, meek, heavenly Christians, that abhor these Errors, which they observe to alter much the Christian Calm and tender Frame of such, that I hope are upright in the Substance. And I heartily desire all of us would lay these Texts to Heart, 1 Cor. 13. Though I have all Faith, and have not Charity, I am nothing. Iam. 1. 26. If any man among you seem to be religious, and bridleth not his Tongue, but deceiveth his own Heart, that man's Religion is vain. Iam. 3. 13, to 18. But the Wisdom that is from above is first pure, then peaceable, gentle, and easie to be entreated. And it's evident, notwithstanding what Mr. C. saith of Passions, p. 12. that a holy Fear, with a siducial Consent to Christ, t…ds more to make a man's state safe, and his walk exact, than sudden Confidence or easie Perswasions. It's true, Assurance should be endeavoured in our working out our Salvation with trembling and with fear; yet Mr. Sedgwick was a man I'll believe before Mr. C. or the Letter, and he saith, In my Conscience this is the general Opinion of ungodly men; they hear Christ died to take away Sin, and to make Peace for Sinners, and therefore they will take no thought after Christ, but will live basely and boldly in their sinful ways, &c. but Christ never yet made such a Reconciliation, that all Sinners whatsoever, though they live in Unbelief and Impenitency, shall share in it, but only penitent Sinners, and believing Sinners. S. of Cov. p. 258.
I shall represent the true state of the points in debate, that if any men will engage me to Edification, and with Truth, they may be directed. The Controversie with Dr. C. my Book doth it so plainly, that I hope all may see it there; but the present Specimen more especially shall refer to Mr. C. who differs from many that help the noise, though they will not see it.
1. It is not whether a certain number of Sinners are of Free Grace elected to FaithPart of the Controversie between Mr. C. and me stated, which appears fully in his Principles, as in the following Book. and Iustification, which I affirm but whether the Elect are required by the Gospel to believe, that they may be justified; which Mr. C. denies, and I affirm. 2. It is not whether the Gospel be such a Law, as that Acts of Obedience to it stand in the place of legal Works. so as that for them we are saved, which I deny, but whether the Gospel doth assure Salvation for Christ's Merits to such as obey it, and threaten an exclusion from this Salvation against all such as disobey it. This Mr. C. denies, and I affirm. 3. It is not whether we are justified by our Faith, or any Act of ours, as if they, as Works or Qualifications, were a jot of that Righteousness for which, or by which we are justified; this I deny; but whether God hath fixed this as the Revealed Gospel-Rule, that a man must be a penitent Believer, whom God will justifie for Christ's Righteousness. This Mr. C. denies, and I affirm. 4. It is not whether the Faith and Forgiveness of the Elect be the Fruits of Election and Distinguishing Mercy, which I affirm; but whether God hath a revealed Rule, by which as Paternal Ruler he gives Pardon and Glory to Believers for Christ's sake, and judicially withholds them from others, whom he condemns not for their being unelected, but for their final Impenitency and Unbelief. This Mr. C. denies, and I affirm. To other of his Citations under his Third Principle add this, p. 32. If you understand Judicial in respect of any Duty, Grace, or Qualification found in us, tho' wrought by the Spirit, I abhor it. 5. It is not whether we are immediately justified upon believing, before any Works, which follow the first Act of Saving Faith; this I affirm; but whether if Faith should be ineffectual to Acts of sincere Holiness, and to prevent Apostacy and utter Ungodliness, would we be subject to Condemnation by the Gospel-Rule. This Mr. C. denies, and I affirm. 6. It is not whether Holiness or Good Works are necessary to Salvation▪ this they and I affirm, but whether God doth require them as indispensible means of obtaining the possession of Salvation through Christ; and declares, that the total want of them, and much more their Contraries, shall expose to Misery. This Mr. C. must deny, and the Necessity they speak of is only a Physical Necessity, not a moral. Note, … two last Questions refer to the Adult that have time. 7. It is not whether Iustification, Adoption, and Glorification be Acts of God's Free Grace, which I affirm, but whether i… …eased God to leave himself at liberty to justifie the Unbeliever, while such, and glorifie the Unbelieving and Wicked, and also to damn the penitent godly Believer. This Mr. C. affirms▪ and I deny. This is these mens Free Grace, while they deny the Gospel-Rule and Law. 8. It is not whether God hath, as to us, absolutely promised and cove…nted with Christ, that the Elect shall believe, and all men believing be pardoned, and so persevere in Faith and Holiness to Eternal Life, which I affirm, but whether there is a Covenant which require our true believing Consent to the Terms of it, as … Con…tion of Pardon and Glory, and supposeth this true Consent in the actual … … …f th…se Benefits. This Mr. C. denies and I affirm. 9. It is not whether …uth … … only Grace by which we receive and rest on Christ and his Righteousness for Iustification, and that it is Christ received by Faith doth justifie, which is the Sence of Protestants, when they say we are justified by Faith alone; this I affirm; but whether he that can truly believe to Iustification, must be in part a convinced, humbled, penitent Sinner. This I affirm, and Mr. C. denies: yea, he saith, that Pardon is rather the Condition of Faith; nay, Pardon is the Cause of Faith. 10. It is not whether Sanctification taken strictly do follow Iustification; this I affirm; but whether Effectual Vocation make a real habitual change in the Soul, and that this Vocation is in order of Nature, before Iustification. This Mr. C. and the Letter, &c. deny, and I affirm with the Assembly. 11. It is not whether our sincere Faith, Love, &c. are imperfect, and so can be no meriting Righteousness, which I affirm, but whether they are disobedien… even in Gospel Account, and so incapable of being the Conditions of any of its promised saving Benefits. This Mr. C. affirms, and I deny.
These are some of the Points wherein Mr. C. and I differ: I fear I shall find him in all things of Dr. Crisp's opinion, as I have assurance he is in his Definition of Faith. May not I now expect, that People that rail at me will impute to me only what I thus plainly state? The Body of well-esteemed Authors are on my side; there's an end to our Ministry if these be not true; most of the practical Books we have, as Allen, &c. are all Lyes, and tending to ruine Souls, if Mr. C. judge aright. Thou wilt find in this Book Testimonies cogent to my purpose, and if it will serve Mr. C. to say I wrest them and men there upon believe him, I cannot help it. Such as I quoted in my first Book' are truly quoted, and serve fully to what I produce them for, but to reconcile all men to themselves is not my Work; and yet I think it no hard matter to evidence, that none of my Authors speak against my Assertions. Mr. C. saith I am against the Articles of the Church of England, and the Assembly; I am sure he'l never prove it, and I profess the contrary, and am certain he is against all Confessions of Faith that we own as Orthodox. How far other Ministers are concerned for the Kingdom of Christ, the Safety of Souls, the Rule of Iudgment, the plain Gospel way of Salvation to Sinners, the truth and scope of their Ministry, Time will evidence.
But in the strength of Christ I'll sustain the utmost Persecution at the Hands of these angry men, and while God enableth me, they shall not overturn the Gospel by their unscriptural Abuse of the blessed Names of the Righteousness of Christ and Free Grace, the Gospel way of the application whereof, and a subservient Ministry, being the whole I contend for. I have oft attempted to adjust these things before I engaged, nay, since the severe Treatment I have met with, I sent to Mr. Ch. that I would meet him, and shew how much he mistook my Principles; or if he refused a meeting, I would send him an account in Writing, that he might not abuse himself and the World, but he would accept of neither; as if he could not write without the Question were mistated. Yea, at the request of the united Brethren, I agreed to suspend this Book, if he would do so with his, but this he refused. Now, whatever be the Consequences of these Debates, I am innocent, and commit all to God, in whose Cause I, though sickly, weak and unworthy, am engaged. There is a Mystery in it, that the Explication of one Text should be pretended by some for a Reason against my whole Book, and so countenance all Dr. Crisp's Errors, which yet they profess to dislike; and the Impartial see I oppose nothing but those Errors. The Doctrine of Imputation being still by Mr. C. &c. objected against me, though I have not yet had opportunity to insist thereon, I will state that case, 1. It is not whether Christ was a publick person as a Mediator in his Undertakings, and so transacted all for Sinners, that they might be pardoned and saved by his undertaken Satisfaction and Merits; this I affirm; but whether we were so represented in Christ, …s that we were in Law sence they that undertook to atone and merit. This I deny. 2. Nor whether Christ was a Surety for us in a Bond of his own, to pay our Debt to the full, (and much more) that we might in a due time and way be released; this I affirm; but whether we were joynt-parties in one and the same Bond with him, and so we were actually acquitted when he made Satisfaction, and therefore God could enjoyn no Terms of the application thereof to us for Iustification and Glory, nor suspend the same upon those Terms. This I deny. 3. Nor whether Christ was made under the Law, and that this was one Article of his part in the Covenant of Redemption, viz. That he should in a way of proper Satisfaction bear the substance of the Penalty of the Law, and yield perfect Obedience to all such of its Precepts, as were competent to his Person, and this to save th… Elect; this I affirm; but whether Christ was joynt-Covenant-Party with all the Elect in Adam's Covenant, so that they were legally esteemed to make satisfaction and yield perfect Obedience in his doing thereof. This I deny. 4. Nor whether Christ's Righteousness is imputed to Believers, and so made theirs, that it is applyed to them, and pleadable by them, as what was always designed and undertaken for their Salvation, and is the sole meritorious Cause of their Pardon, Acceptance, and Glory, and this as effectually, as if they themselves had satisfied and merited; and this Righteousness is reputed by God as that which now pleads for their Impunity, Acceptance, and Happiness, as Members of Christ: All this I affirm; but whether it be imputed as our formal Righteousness, and so we may truly plead, that we our selves, as Elect, did legally, by Christ as our Proxy, satisfie and merit all, and without the interposal of the Gospel-Rule, we have a legal Title to Glory by Adam's Covenant. This I deny, as what excludes Forgiveness, makes Christ's Sufferings needless, denies any proper Satisfaction, and destroys Christianity. 5. Nor whether we all sinned and died in Adam, and in Christ are all made alive; which I affirm, owning Christ's Influence as both real, yea, and publick, as before explained; but whether we were in Christ before Faith, as we were seminally in Adam before we were born, which his foederal Headship did suppose. The being thus in Christ before Faith I deny. These express my Thoughts, which I doubt not (by Christ's help) to maintain against all these Opposers, while I expect nothing but a gross exposal of themselves, when their Conceits are forced out of their cloudy Expressions. Reader, I had reason to instance some minute things, though with men of Wisdom and Fairness a Cause dep…nds on Arguments, and not personal Respects. Ioyn with me in earnest Prayer, that Truth and Love may flourish, and that Christ's Cause may be managed with a Christian Spirit, which I have endeavour'd, and not exposed nor reviled my Adversary. I am thy Servant in the Kingdom and Gospel of our Blessed Lord,
DANIEL WILLIAMS.