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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32770	Neonomianism unmask'd, or, The ancient gospel pleaded against the other, called a new law or gospel in a theological debate, occasioned by a book lately wrote by Mr. Dan. Williams, entituled, Gospel-truth stated and vindicated ... / by Isaac Chauncy ...	Chauncy, Isaac, 1632-1712.	1692 (1692)	Wing C3754; Wing C3754A; Wing C3755; ESTC R19390	474,696	516

5. Therefore they set up the Name of Christ against his Government Is his Name Jehovah our Righteousness against his Government See whether Paul is one of those Ignorant Advancers of Christ Gal. 2.8 9. Neonom I believe many Abettors of these Mistakes are honestly zealous for the Honour of Free Grace but have not sufficient Light to see how God hath provided for this in his Rectoral Distribution of Benefits by a Gospel Rule Antinom We are beholding to you Sir for a Drop of Charity mingled with your supercilious Contempt of Holy Protestant Reformers who in my poor Judgment were knowing and learned Men that asserted both the Grace and Government of Christ against your new Law you esteem them but ignorant honest Men that meant well but ignorantly zealous for the Grace of God carried on only by a blind Devotion and did not understand the Mystery of God's Rectoral Distribution The Apostle tells us who are ignorant Rom. 10.3 They that are ignorant of God's Righteousness and go about to establish their own What do you think of the Mythologists of the Late Athenian Society I hope you esteem them Learned and Knowing as well as Honest Neonom Indeed I am bound to give them a high Character because they have given so ample a Testimony to my Scheme After their Learned Defence that somebody took Care of that it should be well done they give me and my Book this Character The Book is worth Perusal of all sorts of Persons for the Antidote which is annexed to each Argument and we must deliver our Opinions that Mr. Williams hath without Passion plainly learnedly and solidly established the Truth with incomparable Brevity and Criticism upon many Texts Antinom But I suppose they have wronged you in one thing viz. Branding you for a Critick upon Texts of Scripture I would do you right I believe you were never guilty of that As to what they say besides of you and your Book I leave others to judge when the matters are impartially tryed Neonom You may say what you please you see it passed the Judgement of those Wise Learned and Judicious Men Divines and others that were Eyes to the Nation in all Points of Difficulty both in Policy Law Divinity Matrimony and something else Antinom As to the Politicks or the Oeconomicks or what else you will call it their Skill failed tho to their Fatal Ruine But I meddle not with those Points I am most concerned at the Inscription upon their Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God which they ignorantly worship Neonom What do you mean by that Antinom I mean they are ignorant of God according to the Articles of the Church of England Neonom It 's Impossible I am sure they give no such ground of suspition by the Credit they have given my Scheme Antinom That may be Bona Ingenia jumpunt I doubt not but they are of your Opinion in Doctrinals Neonom But you say they know not God according to the Church of England Prove that Charge we will both fall together sure if you make not that good I can't but take you for a wicked Slanderer and Backbiter of a worthy solid learned Society of men Antinom If I do not prove my Charge let me be accounted so Sc. As to the Doctrine of Election in answer to this Q. Does the Scripture any where affirm an Election of a determinate Number of men to Eternal Life and Happiness Vol. 7. Athen. Merc. Num. 26. July 26. 1692. They make this Answer I must confess as Men to be pitied for their Ignorance It 's an easie thing to be mistaken in matters of this nature howsoever if we are so we 'll profess our selves ready to change our Opinion this is modest and Ingenuous on the producing better Reason and in the mean time not to have angry and uncharitable thoughts of those who are of a different Judgment Now thus far they set you a Pattern for you forsooth must Dogmatize and Anathematize all men that are not of your Opinion But to the Question We cannot be satisfied by any of those Scriptures which are brought for that purpose that there is any such an Election of a determinate number as either puts a Force to their Natures and Irresistibly saves them or absolutely excludes all the rest of Mankind from Salvation Not to stand upon the fotching in some words improperly brought as forcing Mens Natures which is so much like your way of Canons and Articles that I have a great suspicion that they drew up this Answer by your Direction I shall for all your shifting and shuffling that I see you are prepared for and I am as ready to answer for brevity sake say thus much That these Gentlemen do in this Opinion of theirs deny Absolute Election which you will also be found to do at the long run and that this assertion in denyal of Absolute Election is contrary to the Doctrine of the Church of England Art 17. Predestination to Life is the Everlasting Purpose of God whereby before the Foundations of the World were laid he hath constantly decreed by his Counsel secret to us to deliver from Curse and Damnation those whom he hath chosen in Christ out of Mankind and to bring them to Everlasting Salvation as Vessels made to Honour Now your Servant Sir I think I have proved what I promised I am sure this Article intends an absolute and unconditional Election of some and such an Election as excludes all others Eventually which I am ready to make good But this is not all yet there is another Question concerning the Salvation of the Heathens you advance in order to that Text There is a Qu. Vol. 7. No. 29. There 's no other Name under Heaven given That if we believe in God we believe vertually in Christ I desire to know what 's meant by a Vertual Belief A. The Jews were under the Dispensation of believing Our Father having Faith in the Messiah and whereas the Heathens were under the Dispensation of the Law of Nature the Divine Light written in Man which is the ordinary Voice of the Spirit in every man to restrain him from Murder Idolatry c. if they kept to that Law they should receive the Vertue of the Lamb of God slain before the Foundation of the World by the Fathers Decree for the sins of all men contrary to the Article 18. of the C. of E. They also are to be had accursed that presume to say that every man shall be saved by the Law or Sect which he professeth so that he be diligent to frame his Life according to that Law and the Light of Nature For Holy Scripture hath set out to us only the Name of Jesus Christ whereby men may be saved Neonom You are under many mistakes you neither understand those learned Mythologists nor the Articles for the Articles speak Old English and the Mythologist the New Divinity but they both mean the same thing

this vailed Ministration but look'd thorough the Vail by Faith for the Law-deliverance at Mount Sinai did not or could not disannull it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Covenant or Testament fore-ratifyed by God unto Christ Thus far we do in some measure agree Neonom But the Point before us is to know who this Israel and Judah be 1. They are either the Natural Jews to be alive in those days which this Promise refers to 2. Or to true Believers who are inwardly Israel Rom. 9.6 If it terminate in the Natural Jews it 's a strong Text for the Conversion of the Jews for the most part by an immediate Influence Antinom Those days are the days of the Gospel-ministration and it 's plain the Spirit of God referrs to the Jews that then lived The Apostle wrote to the Hebrews and his Design was to take them from the Mount Sinai Ministration which they were most fond of He tells them That now the days were come which the Prophet spake of and therefore this is but shuffling with the Texts as if the time of fulfilling this Promise was not yet come when the Spirit of God gives us so clearly to understand when this Prophecy was accomplished ver 6. having given us an Account of the Ministry of the Old Sanctuary that then the Priests did serve the Example and Shadow of Heavenly Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do service or minister by way of Similitude and Shadow whereby they understood that they were not to last but till a better Ministry ensued And ver 6. he saith But now hath he obtained a more excellent Ministry by how much also as he is the Mediator of a better Covenant And this is the time at the Appearance of this Mediator and his fulfilling all Righteousness that there should be this clear unvailed Dispensation of the Promise Not but God did thus unconditionally save them before but now they should understand the true Ground Principle and Use of Gospel-Services and Duties And here 's all absolute God forgives their Iniquity and writes his Law in their Hearts where all is absolute and free without mentioning any condition though you would fain hook them in any way by Head and Shoulders but you labour in vain Neonom If they be true Believers inward Israel Rom. 2.9 then there is Faith in such who are the Parties with whom God makes this Covenant c. D. W. p. 68. Antinom We shewed you it 's meant first of the professed Jews in those days out of which God would take a true Israel by vertue of this Promise And when-ever they that were blinded should be converted and turn to the Lord it should be so and this way they should come to be Believers for giving the New Heart and writing the Law there is making them Believers How absurdly do you talk of making Believers first and then taking them into Covenant As if making Men Believers and giving them new Hearts were not taking them into Covenant This is from your Principle That there 's no Promise of giving Pardon or Salvation to meer Sinners and Unbelievers which is contrary to the whole Gospel I will shew you a Promise that declares this absolute Covenant expresly to the Sinners of the Gentiles though the same Promise belongs to both expressed in either of the places Rom. 9.23 That God might make known the Riches of his Glory on the Vessels of mercy which he had afore prepared to Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This fore-preparation was in the Covenant of Grace even us whom he hath called not of the Jews only but of the Gentiles ver 25. As he saith in Osce I will call them my people which were not my people and her beloved which was not beloved c. See the place And that this Calling referrs to more than an outward Profession appears by 1 Pet. 2.9 10. You will make the writing of God's Law in the Heart to be the Condition when it 's the very Promise made Give me the Condition of this Promise to be found in us before God's Law is written or else you do nothing Neonom It cannot be inferred from this Scheme of the New Covenant that the Dr. would have it God doth not require any Duty as the condition of the Benefits which he promised to give D. W. p. 68. Antinom You say the first Grace is freely given which in the Promise is a New Heart Now what is a greater Benefit than Life from the dead And what Duty can be required as a Condition to this Benefit Here you must fall in with the Papists and directly contrary to Article 13. of the Church of England Neonom I talk not of a Condition before a new Heart but that the New Heart is the Condition For God's Law is written in the Heart before our relation to him as his People or the Pardon of Sin Antinom Here you plainly say there 's a real state in Grace without a relative Sanctification without Justification or Adoption the Law written in the Heart and therefore Good Works While we are unreconciled to God it 's before we are his People Now this Law must be written 1. In the Heart of the ungodly Man and Unbeliever contrary to what you say That there 's no promise made to such because Unbelievers Or it must be in the Heart of him who at once is made a Believer in the working of a New Heart in which instant he is related to God and hath the pardon of Sin But it 's unaccountable Divinity That the Law of God is writ in the Heart before our Relation to God as his People or the Pardon of Sins Neonom But God requires us to make us new Hearts as a condition of Life Ezek. 18.31 Jer. 7.23 2 Cor. 3.6 Antinom I suppose Sir you your self cannot say that the first quoted places are wrote in the New Covenant Dialect but in that of the Vailed Covenant especially that of Ezek. 18. the place quoted by you I suppose you will not say it 's quite contrary to Jer. 31.31 for if so we may throw away our Bibles but that this place is to be taken in some Sence that is not contrary to the very nature and design of that of Jeremy The drift of this Chapter Ezek. 18. is to vindicate the just and righteous Proceedings of God For they had charged God with Injustice and Unrighteousness of his Dealings towards them That the Son suffered for the Father's Sins The Father eat sowre Grapes c. God Visiting the Iniquities of the Fathers upon the Children The Lord tells them there 's no Child suffers for his Fathers Sins any farther than he entails the Curse and as he walketh in his Fathers Sins and that by personal Repentance of the vilest Person a Man should be saved and not suffer for his Parents Sins And ver 29. the Prophet saith notwithstanding you have heard the Justice of God thus vindicated you will persist in it and say 〈◊〉 〈◊〉

other Places contrary to Artic. 7. of the Church of England Assemb Confes c. 19. Larg Catech. Q. 97. 3. That to supply the room of the moral Law vacated by him he turns the Gospel into a new Law in keeping of which we shall be justified for the sake of Christ's Righteousness whereby he boldly strikes both at Law and Gospel p. 44 126 139 210. making Qualifications and Acts of ours a disposing subordinate Righteousness whereby we become capable of being justified by Christ's Righteousness p. 54 55 62 68 98 103 113 114 130 143 146. Pref. p. 5 6 7. Contrary to Artic. of the Church of England 11 12 13. To the Assemb Confes c. 11. c. 16. Large Catech. Q. 70 71. Short Catech. Q. 33. 4. He denies the Covenant of Grace to be made with Christ as the second Adam and in him with all the Elect as his Seed p. 53. Contrary to the Assemb large Catech. Q. 31. Short Chatech Q. 29. and that the Covenant is pleadable by us as it s made with Christ Pref. p. 6. 5. He teacheth That the Righteousness of Christ is imputed only as to Effects with a Purchase of a conditional Grant viz. this Proposition He that believeth shall be saved p. 39. 51. Contrary to the Doctrin of Imputation and Redemption Artic. 11 17. Confes 11. Large Catech. Q. 68 70 72. 73. Short Catech. Q. 29. 6. He asserts That forgiving adopting glorifying and conveyance of every promised Benefit on God's Terms are judicial Acts as a Rector in a way of distribution of Rewards Pref. p. 8 9. Lib. p. 130 136. Contrary to Artic. 11 12. to Assemb large Catech. Q. 70 72 73. Short Catech. Q. 29. 7. He perverts and wrests many eminent Portions of Scripture from their plain and received Sense which hath been given by the best Protestant Interpreters in particular those that follow Phil. 3.8 9. Jer. 31.31 32 33. Heb. 8.10 11. Isa 64.6 with divers others And they further add These are a few Exceptions against the abovesaid Book of Mr. Williams's among many more of the like nature which may be made appear In this Undertaking Mr. Williams doth as a seeming Antagonist to the Antinomians and the many that he doth call so broach his Anti-vangelical Principles endeavouring to hide them as much as may be under ambiguous Terms perverting and undermining the whole Protestant Doctrin in the main fundamental Points of it as they have been truly stated and hitherto maintained in the 39 Articles Westminster and Savoy Confessions the Assemblies larger and shorter Catechism and by our best Divines ancient and modern since the Reformation hitherto As if his own Name and the Names of some others obtained by his Art and Industry were enough to weigh down all other Authorities whatsoever and to set up his new Scheme as the Standard and true Measure of all Protestant Doctrin Therefore we thought ourselves bound in Conscience to declare our Judgment herein as a timely Caution to all that shall read the aforesaid Book of Mr. Williams's c. This Paper of Exceptions drawn up and subscribed by several Divines was delivered in to a full Assembly of Ministers by the Hand of Doctor Isaac Chauncy Octob. 17. 1692. 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 it s 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