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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49183	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.	Lorimer, William, d. 1721.	1694 (1694)	Wing L3073; ESTC R22599	321,667	222

Salvation is promised It is certain that the Death of Christ did not obtain for all but for the faithful alone a restoration absolute into the state of Grace and Salvation This they prove from Rom. 5.1 Rom. 3. and 4. chap. and Gal. 2.16 2. Reason Without faith in Christ Man remains in the state of Condemnation John 3.18 John 3.36 But they who are restored into the Bosom of Grace every one of them have remission of sins which makes men happy Psal 32.1 Neither do they remain in Condemnation neither doth the wrath of God remain upon them They therefore who want Faith are not restored by the Death of Christ into the state of Grace and Salvation Since through the Name of Christ no Man obtaineth remission of sins except he who believes in him Acts 10.43 Reason 3. If the Death of Christ hath obtained restitution for all then are they restored either 1. When Christ from all Eternity was destinated unto Death which is false for so no man should be born a child of wrath neither should Original sin any whit dammage mankind being according to this Opinion forgiven them from all Eternity Or 2. They were restored in the Person of our first Parents when the promise concerning the Seed of the woman was proclaimed which is false For our first Parents themselves were not restored into the state of Grace but by Faith in Christ and consequently neither were their Posterity restored but in like manner that is by Faith Therefore not all whether Believers or Vnbelievers are restored Or 3. They were restored when Christ himselfe suffered Death upon the Cross but that is false also and cannot be for so no man before that moment should have been restored which none will grant Neither are all restored from that time because without doubt even at that moment and afterward the Wrath of God burned hot against some of Christ's Accusers Condemners Crucifiers and Mockers Thus our Divines argued in the Synod and their Arguments were approved by the Synod Now let any man of judgment consider the force of these Arguments and he will plainly see that they do prove that no Man no not the Elect can be admitted into favour with God and be justified before he believe and performe the Condition of the Covenant as well as that all men are not and cannot be so dealt with The Elect themselves before their Conversion are not absolutely and actually in Grace and favour with God they are not in a state of Justification and Salvation because they yet want Faith the Condition of the Covenant upon which Condition those subsequent Blessings of the Covenant are only promised so that by this we may see the Synod hath in effect before-hand judged between us and the Antinomians and hath given Sentence according to Scripture on our side Lastly We find that our Divines in the Synod declared and proved that Perseverance in Holy Faith and Obedience which is the Condition of our obtaining Eternal Salvation is it self promised absolutely without any proper Condition yet not so as always and in all Elect Justified Persons to exclude and prevent a partial temporary Apostacy and Back-sliding Here then are two things held by them 1. That the Perseverance of the Elect after they are once converted and justified though it be a Condition of obtaining Eternal Salvation yet it is promised and given without any other proper Condition Therefore writing on the Fifth Article they reject the erroneous Opinion of the Arminians Ibid. Art V. pag. 157 153. That Perseverance is a Benefit offered equally to all the truly Faithful upon this Condition namely If they shall not be wanting unto sufficient Grace and give their Reasons why they rejected it 1. Say they It is not true that Perseverance is a Gift onely offered but not given For the Scriptures witness that God doth not onely offer unto his the Grace of Perseverance but also that he gives it them and puts it into their Hearts Jer. 32.40 I will put my fear into their hearts that they shall not depart from me and John 4.14 1 Cor. 10.13 Again It is false say they that Perseverance is a Grace offered upon Condition for it is a Gift promised absolutely by God without any respect to a Condition The Reason is this Some Promises of God are touching the End others touching the Means which conduce to the End The Promises concerning the End that is to say Salvation are conditional Believe and thou shalt be saved Be faithful unto death that is persevere and I will give thee the Crown of Life But forasmuch as no Man is able to perform the Conditions God also hath made most free and absolute Promises to give the very Conditions which he works in us that so by them as by Means we may attain the End Deut. 30.6 And the Lord thy God will circumcise thy heart to love the Lord thy God with all thy heart and with all thy soul that thou maiest live The End here promised is Life which the Israelites could never attain without the performance of the Condition namely their Love of God But here God promiseth absolutely that he will give unto them this very Condition Since therefore the Promises of Faith and Perseverance in Faith are Promises concerning the Means they are wholly to be reckoned among those absolute Gifts by which God considering Mans disability hoth to attain the End without the Means and also to perform or effect the Means or Conditions of himself doth promise that he will make them able to performe the Conditions God promiseth Life to those that constantly fear him The Promise of Life is conditional but of constant Fear is absolute I will put my fear in their hearts that they may not depart from me And lastly Be it so that this Gift were conditional yet it is not offered upon this Condition if Men will not be wanting to themselves in the entertainment and use of sufficient Grace F●● 1. It will from this Condition follow that we do in vain pray to God in the behalf of any Man that he would give unto them the Gift of Perseverance because of Course he offers them un●●ersal and sufficient Grace to which if they themselves will not be wanting they shall p●●●●vere 2. T●is is an idle Condition for it makes Perseverance to be the Condition of ●erseverance For to persevere is nothing else but not to be wanting unto this sufficient Grace If therefore God offers Perseverance upon this Condition he offers the same upon Condition of it self Thus they shewed that Perseverance is absolutely promised and given without any other proper Condition Yet for all this 2. they do not say that Perseverance is so promised and given as to exclude and prevent always a partial temporary Apos●acy and Back-sliding For we find that discoursing of Perseverance as it concerns the Elect their Third Position is These very same Persons thus Regenerated Ibid. Art V. pag. 121 122 123 124

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 Vnbeliever 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. The Introduction HOly David the man after Gods own heart said of old My flesh trembleth for fear of thee Ps 119.120 and I am afraid of thy judgments We would it were thus with all that pretend to any seriousness in the Profession of the Protestant Religion at this day But alas where are such to be found where are they that are affected with the fear of God as David was and that are duly apprehensive of the Judgments of God which are actually upon and seem to be yet further coming upon the Reformed Churches Is it not visible that all sorts of men turn to their several courses of sin as the Horse rusheth into the battle They run on in the ways of their own hearts blindly and boldly without considering or fearing the issue And who can wonder that those who have hardned their hearts from Gods fear should boldly venture upon sin especially if they have got a strong but false perswasion that they are The Temple of the Lord the true the best and purest Church upon Earth most highly in favour with God and that their sins are the spots of Gods children which do not hurt them and are well consistent with his highest Love and Favour The Scriptures of truth assure us that when once Professors of Religion have brought themselves to this then they can securely lean upon the Lord and say is not the Lord amongst us none evil can come upon us Though at the same time the Lord saith that Sion for your sakes shall be plowed as a field and Jerusalem shall become heaps Mic. 3.11 12. We wish it be

per impossibile that a Christian have a sincere Faith separated from sincere Obedience if nothing but a sincere Act of Faith be required of him as indispensably necessary to Salvation he is safe and runs no hazard of loosing Eternal Salvation though he lead a wicked life as aforesaid But this is false and absurd therefore that principle from whence this follows is false and absurd also that is it is false and absurd that nothing but an Act of Faith is required as indispensably necessary to Salvation And not only Logick allows us to argue thus sometimes from a supposed impossibility John 8.55 but even our blessed Saviour who is truth it self hath done it before us If I should say quoth our Saviour I know not the Father I should be a lyer like unto you but I know him c. In like manner S. Paul argues ab impossibili saying Though we or an angel from heaven Gal. 1.8 preach another Gospel to you than that which we have preached unto you let him be accursed 3. We Answer That when it is said that sincere Faith cannot be without sincere Obedience the meaning is that sincere Faith is of an Obediential Nature and is of it self apt to put us upon the several Acts of sincere Obedience and will certainly do it if it be rightly used and put forth into strong vigorous Acts if the Spirit of the Lord concur with it if it be not hindred by the flesh and by the prevalency of tentations But the meaning is not that sincere Faith always actually and infallibly produceth the imperat acts of sincere Obedience as necessarily as the Sun produces light and as the Fire produceth Heat For the Principle of sincere Faith doth not so necessarily produce its own formal elicit Acts much less doth it so necessarily produce the Acts of other gracious Principles and Habits whose Acts are not the formal elicit but the imperat Acts of Faith And it is but too well known by sad experience that the Principle of sincere Faith or even the languid weak Act of that Principle doth not necessarily and infallibly alwayes produce all those Acts of sincere Obedience to the Lord which are necessary towards the obtaining of Eternal Life and Glory For had not David and Solomon a Principle of sincere Faith and who can say and prove that they had not then some weak languid Acts of Faith And yet that Faith in them for some considerable time was separated from that sincere Repentance and Obedience which is required as indispensably necessary to the obtaining possession of Eternal Life and Glory This is too evident to be denyed And surely what hath been is possible to be though we heartily wish that it may never actually be any more and that none of God's People may ever fall so foully nor lye so long in Sin as David and Solomon did But we think our Authour or any for him will find it a hard Task to prove that sincere Faith both as to the Habit and some weak Act cannot be for some time actually separated from such imperat Acts of Repentance and sincere Obedience as are indispensably necessary to the obtaining possession of Eternal Life and Glory in Heaven and further he may find it a Task no less hard to determine precisely how long time they may be actually separated but not one Minute longer If he think that he can do either or both of these we do intrent him to do it for in truth it will be a kindness to us who do really find the difficulty so great that we are not able to master it without help 4. We Answer That though it were well proved that sincere Faith can in no case be separated for one Minute from the imperate Acts of that sincere Repentance and Obedience which is indispensably necessary to the obtaining possession of Eternal Life and Glory in Heaven yet it doth by no means follow that Faith onely and not sincere Obedience distinct from Faith is required of us as indispensably necessary to the obtaining possession of Eternal Life and Glory in Heaven for Faith and Obedience may both be required and we have already proved by plain Scripture that they are both required as indispensably necessary to the obtaining of Eternal Life and Glory and without our having both as the Lord hath required we cannot be out of danger of coming short of Eternal Life and Glory The clear evidence of this Truth hath made our ablest and most Judicious Divines acknowledge that upon supposition that the Saints fallen into gross sins against Knowledge and Conscience like those of David and Solomon should dye in them before they had through Grace returned unto their Obedience to the Lord renewed both their Faith and their Repentance and got both the Guilt and Filth of those Sins washed and purged away by the most pretious Blood and holy Spirit of Christ they would be damned and lost for ever This Mr. Rutherford in his Examen Arminianismi p. 620. acknowledges to be a Truth in these Words Nisi renati in atrecia peccata lapsi resipiscerent in aeternum ipsis pereundum esset juxta comminationes Evangelicas Vnless the Regenerate after they have fallen into atrocious sins did repent they must perish everlastingly according to the threatnings of the Gospel Of this Perswasion were our excellent Divines in the Synod of Dort so was Mr. Perkins Bishop Abbot Downham Mr. Burgess Pareus Turretin c. as shall be shewed hereafter by the express Words of most of them This same Truth hath also been acknowledged and maintained by the French Divines who Answered that pestilent Book of the Jansenians called the Renversement and corruption of the Morals of Jesus Christ by the Errors of the Calvinists in the point of Justification Jurieu and others in answer to that most virulent Book go upon our Principle aforesaid and thereby vindicate the Reformed Churches from the blasphemous Reproaches which the Jansenians cast upon us all upon pretence that we all hold the abominable Opinion aforesaid that we are safe as to our Eternal state if we have but a true Faith though we live in the love and practice of all manner of Villanies except Unbelief 5. One great Reason we do not say the onely but one great Reason on our part why a sincere Faith is of its own Nature obediential that is it inclines to obedience and is of it self naturally apt to produce in us sincere Obedience and will not fail to do it if it be rightly used and be not hindred It is this a sincere Faith firmly assents to the Truth of the foresaid Commands Promises and Threatnings of the Gospel whereby we have proved that sincere Obedience is by the Lord made indispensably necessary unto and the condition of obtaining Eternal Salvation and from the infallible Truth of God's Word it assures us that there is no obtaining of Eternal Salvation unless we be sincerely obedient unto the Lord that if