Pardon as to Conscience and Future happiness upon repentance and sincere Obedience but the Jewish political Law And it is a palpable mistake though common to say otherwise Secondly The Reply That God intended Life and Death eternal by the words used in the promises and threats but the people could not so understand them though they used their utmost integrity and diligence Is already confuted For then they would have been excusable and it would not have been said they have Moses and the Prophets let them hear them c. And I have made it apparent the people did so understand them Thirdly It is irrational to reply as some We grant the ancient Jews did believe God would give Eternal life to the obedient but God never promised it to them Thus Socinus For first Then they were to blame to believe it if God never made any Notification of his Will that it should be so It was then an Irrational foolish act for them when tortured not to accept deliverance that they might obtain a better Resurrection Heb. 11. 35. Secondly We read they believed and embraced the Promises of Future-life happiness So that they had such Promises Heb. 11. and there was no more in their Faith than in the Divine promise no more in their Subjective than in their Objective faith than in the Revelation Thirdly This is to affirm that if they did well in thus believing That they gave God what was none of his own gave to God what they had no power or ability from him to do in believing what God never said and hoping for what God had never promised This would be To Supererogate in Faith and Hope if it was but well done of them But to avoid such Supererogation we must say that such doing would not have been acceptable to God but a foolish sinful irrational act As it would be in a man now to believe and hope that if he serve God here he shall have a fair House built in the Moon to dwell in for ever when God hath made no Revelation or Promise of any such thing Fourthly The most rational and probable reply possible of them that deny Life-to-come Promises in the Old Testament-Writings would be this though apparently false and I know not of any that use it That the Jews before Christ had such Promises of Future-life happiness and so were obliged to Piety but they were revealed only by the light of Nature and Providence and not in the Scriptures And that the Jews erred in looking for Eternal life from the Scriptures For the Old Testament Scriptures were only written for the Common-wealth Temporal-Law and to typifie Soul and Conscience-concernments but did not so far intermedle with Conscience-concernments as to threaten Future misery to any sin or to promise Eternal or Future happiness on any Terms whatsoever But 1. I have proved they had such Promises in the Scriptures 2. They had need of their Reason and Faculties and of the Light and Law of Nature and of all helps they had to understand these things in their Scripture as we have also yet to understand the Writings both of the Old and New Testament 3 I do hold and could prove it apparently from the Scripture That there were and are some discoveries by the Light of Nature and Works of Providence not only of the strict Original-law making Future misery due to every sin and Future happiness to perfect Obedience But also of the Gospel or Law of Grace viz. that God was placable and that there was place for Repentance and that God would receive sinners to Future favour and happiness by pardoning their sins upon Repentance and sincere Obedience It is apparent The Heathens did ordinarily maintain this and without doubt it was not their Errour And this they might gather from their beholding the present goodness of God to them notwithstanding their incorrigibleness in great sins in giving them Rain and fruitful Seasons and filling their Hearts with Food and Gladness Yea they had so much Light as to make them Inexcusable and Condemnable in not Repenting which could not be if there was no Notification of his Will to receive them to Future-life favour upon Repentance but rather as some hold were bound to believe that there was no forgiveness with him no Future reward or happiness Notified by such goodness of God in his Providence to men that were sinners and did need Repentance Though I think the Scripture offers us ground to believe That this way of Revelation enough for their Condemnation did not yet through their own wickedness effectually prevail to turn any man throughly from sin to God or to cause such Repentance to Life as in its own Nature it dictated any man I mean that had no more or further Revelation from God Now if they had such Discoveries these are as properly Promises of a Future-life and threatnings of future-Future-death as those written Fourthly It is apparent that there was more cleer and convincing Discoveries of future-Future-life happiness to the Obedient and miseries to the Disobedient in the Old Testament-Scriptures than in the Law of Nature and Book of Providence The Law was given that the Offence might abound and doth not only discover Duties and Sins known by the light of Nature more cleerly but the great danger of sin and happiness that comes by obedience more convincingly yea this discovers the Future-life happiness so much the more cleerly that the Discoveries made to the Heathen of this was no discovery comparatively which is implied at least in those words Aliens from the Covenants of Promise without hope And those words they have Moses and the Prophets c. teach us that there they were taught Future misery due to sinners and Future happiness to the Obedient as convincingly as if one rose from the dead to tell them of them The Apostle Paul also speaketh of the written Law and therefore of the Old Testament-Law as the norma judicii as the rule of the Future judgment to them that lived under it Rom. 2. 12. As many as have sinned without Law meaning written Law shall perish without Law And as many as have sinned in the Law shall be judged by the Law viz. at the Future judgment as appears by the following words Judged that is Justified or Condemned at the last day by the Law which could not be if the Law promised no Future-life or threatned no Future-death Also by the Law he means the Law of Moses as appears by the following words ver 17. Thou art called a Jew and restest in the Law and by the words until the Law And until Moses being used as equivalent terms by this Apostle Rom. 5. 13 14. compared Fifthly It would be in vain for any to reply here as the Author of the Book called Friendly Debate doth who having said Part 1. pag. 26. That the difference between the two Covenants is this That the old Covenant made with the Jews had Temporal promises But the Gospel Eternal
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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-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 An endeavour to Rectifie some prevailing Opinions THe Learned Author's design is very commendable viz. To reconcile such seemingly contrary Expressions of the Apostle Paul and James as these You see therefore that a man is justified by Works and not by Faith only Jam. 2. 24. We conclude therefore that a man is justified by Faith without the works of the Law Rom. 3. 28. which Scriptures he sets down before his discourse as the Chief or Examplaâ—s of the chief Places he designs to reconcile He divides his whole Discourse into two Dissertations The first whereof is about the meaning of the Apostle James in such Expressions as that cited and is so short as not to take up a fifth part of the Book The second about the sense of the Apostle Paul in his seemingly contrary Affirmations taking up all the rest of the Book His whole first Dissertation concerning the sense of the Apostle James in affirming Justification by Works as a condition is Acute Solid and Cogent yea and so is all generally in his second Dissertation to the 5th Chap. and part of it he spending those Chapters in discovering the weakness and falsehood of the attempts of many designing to reconcile such places and in proving the Apostle Paul means not one single virtue by Faith but the whole
all that you do v. 10. You stand here this day all of you before the Lord your God your Captains your Elders your little Ones your Wives that you should enter into Covenant with the Lord thy God and into his Oath which the Lord maketh with thee this day that he may Establish thee to day for a people to himself that He may be unto thee a God as he hath sworn unto thy Fathers Abraham Isaac and Jacob i. e. to give their Seed this good Land And tells them If they forsake God and God bring on this Land the curse of the Covenant written in the Book of this Law and make it like Sodom and Gomorrah and men shall say What means the heat of this great Anger It shall be answered Because they have forsaken the Covenant of the Lord God of their Fathers which He made with their Fathers when he brought them out of the Land of Egypt that is which he made almost Forty years since with the Fathers of this Generation at Sinai v. 21 25. And He spends the next Chapter which the Author makes part of his New-covenant partly in telling them God would when cast out of their Land for their sins yet admit them again to it if they repent and turn as He told them before also what ever this Author saith of that admitting no Repentance as you may see apparent Lev. 26. 40 41 44 45 46. Yea this place of Leviticus which is said expresly to be spoken at Sinai v. 64. is rather more express for Repentance being accepted than this the Author so much insists on And partly in telling them that he hath told them plainly what the Laws of God are which if they observe they shall live and need not go beyond the Sea to enquire what they may do to be happy and partly in warning them to keep these Laws The whole contents of this Book of Deuteronomy to the end of this Thirtieth Chapter was not only spoken to the people within a Month before his Death which is apparent but it is very probable within a few of the first days of the Month the latter part of the Month being taken up with his writing it Chap. 31. 9. And giving a charge to the Priests and Levites and in his presenting himself with Joshuah before the Lord in the Tabernacle that God might give Joshuah a charge Chap. 31. 9 10 14 15. and in Speaking and Writing the Song called Moses Song and teaching the people it v. 22. And in blessing the people Chap. 33. And observe This Deuteronomy this Fare-well Speach of Moses all of it however to the 29th Chapter was when Moses had written it given to the Priests with a command that it should be Read in the hearing of the people met together every Seventh year as being very sutably Pen'd for their Instruction Chap. 31. 9 10 11 12 13. And it is commanded that when they should have a King that he shall in the beginning of his Reign Write out a Copy of this Book Chap. 17. 18. The last Chapter of this Book was added by some other than Moses as is apparent It 's likely by Joshuah You see now there is no colour to pretend that the Covenant spoken of Deut. 39. 1. means only that Chapter and the following much less that these Two Chapters only of all Moses writings have only Spiritual commands and Spiritual promises and give way and make Promises to Repentance For as for the Spirituality of the Laws in this Chapter it doth not Recite the Laws they were here engaged to obey not so much as the Ten Commandments whereof some are sure Spiritual commands and the sincere observing of them is certainly the condition of the Gospel but shew plainly This Covenant obliges them to keep all the Laws given at Mount Sinai And for the Promises and Threatnings they are expressed in as Terrene Expressions here as in most other places And as for this of Repentance see Lev. 26. 40. When they shall be in Ages to come almost destroyed with Judgments threatned for their sins if they shall confess their Iniquities and the Iniquities of their Fathers v. 41. And if their uncircumcised heart be humbled and they then accept the punishment of their Iniquities I will not cast them away but will remember their Land v. 45. I will for their sakes remember the Covenant of their Ancestors whom I brought forth out of the Land of Egypt that is This at Sinai for none other of their Ancestors were brought out of the Land of Egypt v. 46. These are the Statutes and Judgments and Laws which the Lord made between him and the children of Israel in Mount Sinai So Deut. 4. 29. If ye shall be scattered for your sins amongst the Heathen being driven out of your own Land and shall there serve other Gods of Wood and Stone If from thence thou shalt seek the Lord thy God thou shalt find him if thou seek him with all thy heart and with all thy soul v. 31. For the Lord thy God is a merciful God Exod. 34. 6. He proclaimed himself thus from Sinai The Lord the Lord gracious and merciful forgiving Iniquity Transgression and Sin c. As for Deuteronomy 29. 1. These are the words of the Covenant which the Lord commanded Moses to make with the Children of Israel in the Land of Moab beside the Covenant which he made with them in Horeb It seems apparent to me that this verse hath reference to the Laws and Precepts before Recited by Moses in his past Oration to the people and the meaning of the words is this These fore-Recited Commands are the Laws which the people covenanted to keep which covenanting of the people the Lord commanded Moses to require from them in the Land of Moab beside that covenanting which Moses required from the people in Horeb. Which I will make plain in Reciting these words again with the sense they are used in in other Scriptures These are the words that is the Laws or Precepts for so words is used apparently v. 9. and 2 Kings 23. 3. Deut. 27. 26. Exod. 24. 28. So also the Ten Commandments are called the Ten-words Deut. 4. 13. and Chap. 10. 4. And the Words Exod. 20. 1. of the Covenant By Covenant is here meant the peoples promise to obey the peoples actual Engagement so the word Covenant is used 2 Kings 12. 17. and Chap. 23. 3. and 2 Chro. 15. 12. which that is which Covenant which actual Promise not which words for that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used appropriately for making a Covenant will by no means bear So that it is an apparent Errour in the Septuagint to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is * I had written this before Mr. Pool's Elabâ—â—tate and useful Synopsis was published and upon â—eading the Criâ—icks and some others could find none concurring with me but now in his Book I find