Rectifying Opinions Contrary to the Doctrine of the Church of England, Title page – Errata
AN ENDEAVOUR TO RECTIFIE SOME PREVAILING OPINIONS, Contrary to the Doctrine of The Church of England.
By the Author of The Great Propitiation; And, A Diſcourſe of Natural and Moral-Impotency.
LONDON, Printed by T. M. for Robert Clavel, in Croſs-Keys Court, in Little-Brittain. 1671.
THE Author to the Reader.
I Publiſhed about two Years ſince, ſome Sermons called, The Great Propitiation; and thereto Added a ſhort Diſcourſe concerning the Apoſtle Paul's meaning by Juſtification by Faith, without Works. About half a Year after, there came forth a Learned Book, called, Harmonia Apoſtolica, written by Mr. George Bull, which quite croſſing the Interpretation I had given of Saint Paul, I was Occaſioned by ſome Occurrences, which it concerns not the Reader to know, to Write the ſubſtance of theſe Reflections upon it, which were Written within leſs than three Months after it's coming forth, without any Deſign of Printing them. And ſince I had Written this, there is Publiſhed a Diſcourſe of Mr. Charles Gataker (Thomae foreign Filii) wherein he ſignifying his diſlike of Mr. Bull's, Propounds a third way to Reconcile the Apoſtles, Paul, and James. What my thoughts are of Mr. Bull's way, you will here ſee. I think he hath in the main, ſpoken right concerning the ſenſe of Saint James; But I think Mr. Gataker, hath given the right Interpretation of neither, and judg that I have ſaid enough in my Book fore-mentioned, to make it appear, and ſo hath Mr. Bull in his.
I grant, and lament it, that many Important Doctrines of the Reformed Churches, are frequently by too many groſly Explained, ſo as to have ill Conſequences following from them; which if rightly Explained, would be found not to Patronize, but to diſown ſuch Conſequences. And hence many Learned men, ſeeing the Intolerableneſs of ſuch conſequent Opinions, and not being able to Extricate themſelves, deny Important truths, and maintain ſuch Opinions as theſe following (which are the Foundation of the greateſt part of Mr. Bull's Book oppoſed, and would make an intolerable change in the very ſubſtance of the Body of Divinity) viz. Firſt, That there is no Law that threatens Future-death, or promiſed Future-happineſs, but the Goſpel or Law of Grace. Secondly, That the Jewiſh Law, or Law of Moſes, had only Temporal Promiſes and Threats, and required only External Obedience. (Which yet, you will ſee, I grant in one Limitted ſenſe of it, to be true.) Thirdly, That no Law of God whatſoever requires perfect Obedience, and ſo no man is bound to live perfectly, or free from ſin. Fourthly, And that for this Reaſon, becauſe no man is bound to do what he cannot do. (Which Reaſon is only true in a ſenſe, nothing to the purpoſe; but it is dangerouſly falſe, to deny a man is bound to do what he cannot do, in another ſenſe, viz. Upon the account of his Morally inſuperable wickedneſs, as I have elſe-where at large ſhewed.) Fifthly, That, for any Evidence we have from Scripture to the contrary, men after Converſion, or after the receiving of the Goſpel, do live perfectly or without ſin, or do as much as any Law of God requires from them. Sixthly, That the effect of the Grace of the Spirit is ſomething, that if denied to men enjoying the Goſpel, they would be excuſable or blameleſs, in not obeying the Goſpel.
Alſo, Theſe following Expoſitions, would alter the very ſubſtance of the ſenſe of moſt Important parts of Scripture. Firſt, That the Apoſtle Paul, doth not diſpute againſt Juſtification by perfect Obedience to the Law, as being impoſſible to man in this Life. Secondly, That our Lord in the 5th. of Matthew, doth not vindicate the Law from corrupt Interpretations, but adds to it, making that the meaning of it, that never was ſo before. (Take notice, I charge not this laſt mentioned Expoſition, as maintained by Mr. Bull, though it be by many others; and though it muſt follow by conſequence, if what he maintains be true, viz. That Moſes's Law had no Internal Precepts.)
I judg, what I have here written, may be of uſe for the clearing of thoſe in Diſpute, and many other paſſages of Scripture, and for the Confutation of many dangerous Opinions, or I ſhould not have permitted it's Publication. I ſhall not here needleſly uſe Proteſtations concerning my Fidelity, in repreſenting, by a Tranſlation, Mr. Bull's Diſcourſe, ſince it is commonly accounted a ſign of Guilt, to cleer one's ſelf before accuſed. If any ſhould ſuſpect me of Diſingenuity herein, let me deſire them to read the paſſages here replyed to, out of Mr. Bull's Book it ſelf. And to encourage (ſo far as my word will paſs) them that have it not, to procure it; I ſhall ſay, that much of it is well worth Reading; and that I am far from paſſing that cenſure on the reſt of the Book, which I do on the parts here replied to. May but what is here written be ſo read and conſidered, without prejudice and paſſion (which may well be expected from ingenuous Lovers of Truth) that it may have free Influence upon mens underſtandings according to the evidence it brings: I ſhall not much doubt of it's good ſucceſs, in compoſing many differences in Opinion; Which is the Prayer of the Author.
ERRATA.
PAge 27. Line 17. Read ſo ſpeak, Marg. r. Heavenly. p. 34. l. 16. after here, r. in. p. 67. l. 23. inſtead of alſo, r at Sinai. p. 75. l. 17. after fatuus, r. of a new Covenant. p. 90. l. 5. for was, r. as. l. 6. r. on us, p. 108. l. 25. after ask, r. as I would ask. p. 125. l. 20. for Arguments, r. Argument. p. 168. l. penult, r. exiguum. p. 171. l. marg; 20. r. Adulterio. p. 208. l. 15 for to, r. do.