Harvest which is to be understood of the Good and the Bad Therefore the Wicked ought not to be Excommunicated Answ. Christ speaks there concerning Hypocrites that cannot be discerned from those that are sincerely Good Or else he is distinguishing the Duty of Ministers from that of a Magistrate Let them grow i. e. do not kill them Obj. 2. In the Old Testament God commanded that All should keep the Passâ—ver Num 〈◊〉 10. Answ. God commanded all that werâ— Mâ—mbers of his People to keep the Passover Exod. 12. 43. Thâ— was a Câ—mand 〈◊〉 the Presumpâ—ous th◠〈◊〉 should be 〈◊〉 off from among his Peop◠〈◊〉 15. 30. and those thâ— werâ— desiled wâ— kept back Nu. 9. 6. Now under the Cereâ—l Uncleanness the Moral was typified and sigured Obj. 3. John Baptized a Generation of Vipers Luke 3. 7. Answ. Altho' they were a Generation of Vipers whom John Baptized yet they were no longer Vipers when they were once Baptized at least not so in Profession Obj. 4. It seems not to be in the Power of Men to exclude any One from the Kingdom of God and to thrust Others down to Hell Answ. The Church condemns no Man but agrees with and executes the Judgment of God by declaring it according to express Command and it delivers Men over to Satan not by its own Authority but in the Name of Christ 1 Cor. 5. 4. Obj. 5. St. Paul says of him that would by no means obey his Word that such an one should be esteemed not as an Enemy but admonished as a Brother 2 Thess. 3. 14. 15. Whereas a Brother is not to be look'd upon as a Heathen or a Publican Answ. The Excommunicated are called Brethren partly by Profession and because they were Brethren 1 Cor. 5. 11. partly by Hope because upon Repentance he may become a Brother again and partly by Love and a Desire and Study to save him which ought to be the End of Excommunication Besides the Apostle did not say Account him as a Brother but admonish him as such ART XXXIV Of the Traditions of the Church IT is not necessary that Traditions and Ceremonies be in all places one or utterly like for at all times they have been divers and may be changed according to the Diversity of Countries Times and Mens Manners so that nothing be Ordained against God's Word Whosoever thro' his private Judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church which be not repugnant to the Word of God and be ordained and approved by common Authority ought to be rebuked openly that others may fear to do the like as he that offendeth against the common Order of the Church and hurteth the Authority of the Magistrate and woundeth the Consciences of the weak Brethren Every particular or National Church hath Authority to Ordain change and abolish Ceremonies or Rites of the Church ordained only by Man's Authority so that all things be done to Edifying Obj. 1. Christians ought to walk according to the same Rule and to have the highest Agreement amongst themselves as may be gathered from Gal. 6. 16. 1 Pet. 3. 8. and therefore the same Ceremonies are alike necessary in all places Answ. The variety of Ceremonies does not destroy the Unity of the Church provided the Faithful do but walk according to the same Rule of Doctrine Obj. 2. Christ has said Reprove a Sinner betwixt him and thy self alone Mat. 18. 15. therefore he is not publickly to be reproved by any One Answ. This Place treats of the Duty of private Men for private Offences committed against private Persons and not of the Duty of Pastors in reproving scandalous and notorious Sins publickly committed Such as these must be publickly reproved Obj. 3. The Apostle advises Titus to avoid Strifes and Contentions Chap. 3. 9. and therefore they are not to be reproved who oppose the Traditions of the Church Answ. Unprofitable Disputations and noisy Talk without Edification are to be avoided because such vain Contentions do not convert the Froward and Obstinate but rather confirm them in their Errors In the mean time Ministers may reprove Gainsayers with much Prudence Patience and Sobriety and all this be done to the Good and Profit of others Obj. 4. The same Apostles commanded the Thessalonians to hold the Traditions 2 Thess. 2. 15. And therefore that Church had not Authority to change or disannul the Traditions of it Answ. The Traditions which the Apostle speaks of were either Doctrinal and such as were already set down in the Scriptures or if not they were Instituted by the Apostle who received from the Lord what he delâ—vered to them But the Article speaks of such Traditions as were originally Instituted by the sole and ordinary Authority of Men. ART XXXV Of Homilies THE Second Book of Homilies the several Titles whereoâ— we have seâ— down â—nder this Article does 〈◊〉 a Godly and wholsome Doctrine and necessary for these Times as does the former Book of Homilies which were set forth in Time of Edward â—he Sixth And therefore we judge them to be read in Churches by the Ministers diligently and distinctly that they may be understood of the People Of the Names of the Homilies 1. Of the right Use of the Churcâ— 2. Against Peril of Idolatry 3. Of repairing and keeping clean of Churches 4. Of Good Works first of Fasting 5. Against Gluttony and Drunkenness 6. Against Excess of Apparel 7. Of Prayer 8. Of the Place and Time of Prayer 9. That Common Prayers and Sacraments ought to be ministred in a known Tongue 10. Of the Reverend Estimation of God's Word 11. Of Alms-doing 12. Of the Nativity of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the Worthy Receiving of the Sacrament of the Body and Blood of Christ. 16. Of the Gifts of the Holy Ghost 17. For the Râ—gation-Days 18. Of the State of Matrimony 19. Of Repentance 20. Against Idleness 21. Against Rebellion Obj. 1. The 〈◊〉 contained in the Homilies is not in these Times so necessary because there is plenty of Ministâ—rs 〈◊〉 can and do viva voce preach the Word of God Answ. This Article was intended chiefly for the Beginning of the Reformation when there was a much greater want of Mâ—n that were fit for the Ministry And then if even of these Times we would suppose it to speak there are very many Churches for want of sufficient Encouragement or other Reasons which are destitute of a Learned Preacher and which indeed is to be lamented And besides such is the carelesness of some in their Preachings that it would be more profitable to hear a Homily than their Sermons Obj. 2. It seems to be an Office unworthy of a Minister of the Gospel to repeat Word for Word Exhortations from the Copy of another for a Child can do that Answ. It would be unworthy of a Minister of the Gospel to do this from the Copy of any private Man but it is
Jewish Commonwealth and these do not bind Christians but there are others which have the nature of common Justice and a natural Law and are the Explications and Determinations of the moral one and the observation of them is likewise injoyned in the New Testament But these do bind every one to observe them Obj. 9. The moral Law is not made for a Righteous Man 1 Tim. 1. 9. Answ. The Law as to its Punishments whereof it threatens a great many is not made for a Righteous Man to Condemnation altho' it be made as to its Rules for Observation A just Man even for the love of Justice conforms himself to that Law and then the threatnings of the Law signifie nothing to him Consequently then this can be nothing to wilful Libertines that the Just are not bound by any Christian Laws ART VIII Of the Three Creeds THE Three Creeds Nice Creed Athanasius's Creed and that which is commonly called the Apostle's Creed ought thoroughly to be received and believed for they may be proved by most certain Warrants of Holy Scripture Obj. 1. This Article seems to be imperfect because it makes no mention of the Ephesian Chalcedonian and Constantinopolitan Creeds which were wont to be approved of by the Church Answ. This Article mentions the chief Creeds not exclusively to others as if they might not be true likewise and it was not necessary to mention All. Obj. 2. The Inventions of Men are not to be obtruded upon the Church nor to be received as necessary to be believed but the foregoing Creeds as such and are proposed to our Faith as if they were the Wâ—d of God Answ. The aforesaid Creeds were indeed composed and methodized by Men but yet they are not the meer Fancies of Men contrary to the Holy Scriptures which the Argument supposes but the Doctrine contained in them is conformable to the Word of God Neither do we receive them with an equal degree of Faith with the Holy Scripture but we give them the next place to That and reverence them as the chief Monuments of Faith Obj. 3. To omit others that Sentence in Athanasius's Creed seems to be too severe where he speaks of the Confession of Faith That except every one do keep it whole and undefiled without doubt he shall perish everlastingly What shall we then say of those that labour under an invincible Ignorance How shall they believe on him of whom they have not heard says St. Paul Rom. 10. 14 If then Men want the Means of Knowledge and the Tidings of this Doctrine has in no sort come to them it is plain they are not to be blamed and that they are free from Damnation for God obliges no one to Impossibilities Answ. Athanasius means chiefly those to whom the Catholick Faith has been propounded and explained who have all the means requisite for the knowledge of the Truth As to others who of them will be saved God himself will in an extraordinary manner enlighten their Understandings that they may perceive what things are necessary to Salvation ART IX Of Original Sin ORiginal Sin stands not in the following of Adam as the Pelagians do vainly talk but it is the Fault and Corruption of the Nature of every Man that naturally is ingendered of the Off-spring of Adam whereby Man is very far gone from Original Righteousness and is of his own Nature inclined to Evil so that the Fleth lusteth always contrary to the Spirit And therefore in every Person born into this World it deserves God's Wrath and Damnation And this Infection of Nature does remain yea in them that are Regenerated whereby the Lust of the Flesh called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some do expound the Wisdom some Sensuality some the Affection some the Desire of the Flesh is not subject to the Law of God And altho' there is no Condemnation for them that believe and are Baptized yet the Apostle does confess that Concupiscence and Lust has of it self the nature of Sin Against which it is Objected Obj. 1. That God does not punish the same Sin twice but he has â—ready punished Adam's Sin in Adam and therefore will not punish it in us Ans. Adam's Sin was not Numerically but Specifically One and that inclusive of the whole Species As he sinned so have we likewise sinned in him and we are justly punished in our selves Obj. 2. It is plain there is no such thing as Original Sin because the Son shall not bear the Iniquity of the Father says the Prophet Ezek. 18. 20. Answ. The Son does not bear the Personal Sins of his Father but the Sin of the first Man was a stain of the whole Nature when therefore any one is punished for the Sin of Adam he is punished for his own Obj. 3. Sin is a voluntary thing but Original Sin is not so in Infants Ans. Original Sin is voluntary in All nay even in Infants too for our Wills were in the Will of Adam as in the Principle of Mankind in him we willed and desired Evil. Obj. 4. An Accident of one Individual is not transferred to the whole Species but the Sin of Adam was only an Accident of one Individual Ans. Adam inasmuch as he was the Principle of Human Nature was to be look'd upon here as an universal Cause Obj. 5. The Children of Holy Men are Holy 1 Cor. 7. 14. therefore they are not born in Sin Ans. The Children of Holy Men are not so Holy as to be free from Original Sin but they are called so in regard of a Communion with the Church by reason of that Covenant Gen. 17. 7. I will be a God to Thee and to thy Seed They are therefore Holy with a relative and not with any inherent Holiness so also they are Innocent in respect to those Sins which are committed against Knowledge Obj. 6. In Baptism we receive a perfect Remission of Sins therefore Original Sin is wholly taken away and so remains not in the Regenerate Ans. Remission of Sin takes away Sin as to its Imputation not as to its Being for Mortification is but imperfect in this Life so in Baptism Sin is taken away but not so much the Sin it self as the Sting of it that it may not hurt us Obj. 7. Things absolutely disagreeing do not meet in the same Subject but Sin and Righteousness are of that sort therefore since there is Righteousness in the Regenerate there can be no Sin there Answ. Sin and Righteousness cannot be in the same Subject in the highest but yet easily in lower degrees Obj. 8. Concupiscence or a proneness to Evil is distinguished from Sin as the Cause is from the Effect Jam. 1. 15. and therefore is not of it self to be accounted Sin Answ. Concupiscence is distinguished from Actual Sin and from an external Act already compleated but in the mean time it has of it self the nature of a Sin because of it self it is not subjected to the Law of God And it is this
not because many Books are lost as the Writings of Nathan and Gad with others 1 Chron. 29. 29. as also the Epistle of St. Paul to the Laodiceans Col. 4. 16. Answ. The single Books have an essential Perfection because they have the Matter and Form of the Word of God the whole Canon has a proportionate one The one has the perfection of the part the other of the whole But we have all the Books that are Canonical those Books that are lost were Historical Narrations and some others too that were not Canonical Obj. 6. All that Christ said and did are not comprehended in the Scriptures Answ. All that Christ did and said necessary for our Salvation are in the Scriptures Obj. 7. St. Paul bids us 2 Thess. 2 15. to hold or keep the Traditions Answ. Either the Apostle there speaks of those free and indifferent Constitutions that concern the Government of the Church or concerning the Doctrine which he himself in Person had preached to them and then even that was contained in his Writings and other Canonical Books for Tradition is wont to be taken in that Sense Now he had delivered nothing contrary to the Scriptures as some others had done Obj. 8. But besides Those Books which we call Apocrypha should seem to be truly Canonical because not only many Councils but many Fathers have called and accounted them Canonical Answ. We are to give credit to Councils as far as they follow the guidance of Scripture and no further and if at any time General Councils call these Books Canonical this is only in a comprehensive Sense and has no other meaning but that they were wont to be read in the Church for the edâ—fication of the People not that they had the same assurance of them as of those that are truly Canonical because these were never received into the Hebrew Canon and from hence they were called Deutero-Canonici or Canonical in a second Form And then as to some of the Fathers that they called them Canonical that will not prove them such Neither is it very likely that the more Ingenuous of them would call them so unless in the foregoing Sense Obj. 9. The Church is wont to cite many things from thence Answ. The Apostles cited some things from the Writings of the Heathens but we must not gather from thence that their Writings are Canonical Obj. 10. There are many things in the Books of the Apocrypha which migâ—ly encourage Faith and Piety There you have â—ittle Morals Oecâ—mics and Pâ—liticks in short a Compendium of Scripture Answ. All the Books that contain good Precepts are not Canonical ART VII Of the Old Testament THE Old Testament is not contrary to the New for both in the Old and New Testament everlasting Life is offered to Mankind by Christ who is the only Mediator between God and Man being both God and Man Wherefore they are not to be heard which feign that the Old Fathers did look only for transitory Promises Altho' the Law given from God by Moses as touching Ceremonies and Rites do not bind Christian Men nor the Civil Precepts thereof ought of necessity to be received in any Commonwealth yet notwithstanding no Christian Man whatsoever is free from the Obedience of the Commandments which are called Moral Against the aforesaid Article it is Objected Obj. 1. That in the Old Testament things were obscure but in the New they are clear In the Old Christ was shadowed out under Ceremonies in the New himself is present from whence may be inferred an Opposition between the Two Testaments Answ. There may be inferred some difference between the Old and the New Testament in respect to the manner of Administration to the clearness and circumstances of Things but no contrariety in respect to the Substance Obj. 2. Christ as a Man had not yet suffered and for that reason Grace thro' him was not yet offered Answ. Grace was effectually offered thro' Christ that was to come Obj 3. The Mystery of the Incarnation was unknown to the Sons of Men Eph. 3. 5. Answ. It was unknown to the Gentiles before their Conversion Or This Mystery was unknown to the Fathers i. e. It was not so plainly and distinctly known as now it is as you have it in that Text. Obj. 4. The ancient Church was in its Infancy and its Knowledge was accordingly Gal. 4. 3 So in bodily things it could not discern Spiritual ones Answ. The ancient Church is called childish not because it knew nothing of Christ but because its Knowledge was very weak in respect of the Church of the New Testament which saw those things brought to pass which were before prophesied of Obj. 5. Christ was the Mediator of a better Covenant because it was established by better Promises Heb. 8. 6. Answ. Christ is the Mediator of a better Covenant than that of Moses for that promised only Blessing upon condition they kept the Law But the ancient Covenant that was freely made with the Patriarchs has the same Promises with the New Testament in which Life is promised by Faith Obj. 6. Circumcision is called an everlasting Covenant Gen. 17. 13. The Passover is called an everlasting Worship and the whole Levitical Service is called an eternal Precept a perpetual Ordinance and therefore it does bind all Christians Exod. 12. 14. Answ. The Levitical Ordinances are called everlasting i. e. so long as the Old Law should last so that such a duration is spoken of as the nature of the thing will bear And the Word Olam in the Original signifies an Age or long time but does not always denote an absolute Eternity Obj. 7. The Law of not cating Blood does bind Christians Acts 15. 29. Answ. The eating of Blood was forbidden to the Gentiles not for ever but for a time to avoid giving Offence to the weak Jews who were not yet fully confirmed in the Faith of Christ and did still believe that this Ordinance was not quite abolished But then you 'll say that abstaining from Blood and Fornication are both joyned together in the Apostle's Edict Acts 15. 29. therefore by the same necessity that Christians are obliged to abstain from Fornication by the same likewise are they bound as to the eating of Blood I answer that the eating of Blood and Fornication were joyned together by the Apostles not that they really were but only were accounted equal For by most Heathens Fornication was accounted no Sin and Christians began to be wondred at by the Gentiles that they were so much in love with Chastity Neither is it any new thing in the Law of Moses to have moral judicial and ceremonial Precepts mix'd together Obj. 8. None can make wiser Laws than God Now the civil Precepts of the Law Of not defrauding the Hirelings of care for the Poor and several others do highly oblige every Christian. Answ. 'T is true no body makes Laws wiser than God but among the Laws which He has made some are only proper for the
the Latin Versions Prayer is our Conference with God and this ought to spring from our own Senâ—e And therefore as far as we are able we ought to know those things we speak whilst we are praying Obj. 3. It is 〈◊〉 that Piety is much diminished ever 〈◊〉 tâ—e Mother Tongue began to be in Use in the Church Answ. True Piety is not diminished instead of a senseless Superstition which did formerly prevail there is now 〈◊〉 many sincere Piety altho' the Church was never without many prosane Perâ—ons And if Piety was diminished in many this would be only accidentally so by the default of some wicked Men As the Gospel when it is preached is to very many a savour of Death unto Death But Prayers in a known Tongue cannot be the cause of this Impiety Obj. 4. The 〈◊〉 of the Lesser Asia mâ—de use of the Greek Tongue in their Worship But all the People did not understand it 〈◊〉 when the Lame Man was â—ealed they spoke in the Lycaonian Language Acts 14. 11. And so again Acts 2. there are reckoned up various Tongues that were tâ—n in Asia and which the Apostles made use of Answ. The Lycaonian Tongue was a Dialect of the Greek as well as many others were and the Apostles preached in Greek to these People so that without doubt they understood them Obj. 5. If there was one Tongue used in all Churches it would much tend to the Vnity of the Church Answ. The Unity of the Church does not depend upon the Unâ—y of Tongues but upon the Unity of Doctrine Obj. 6. The end 〈◊〉 Divine Service is not the Instrucâ—n of the People but the Worship of God Now God 〈◊〉 our Prayers wâ—en they are utteâ—ed in an unâ—own Tongue and it is enough that the People 〈◊〉 dâ—nt Minds Answ. The principal â—d of Divine Service is the Worâ—ip of God but in Subordination to this the Edification of the People is to be considered likewise Now the People canâ—ot be 〈◊〉 unless they understaâ— 1 Câ— 14. And then the End of a Publiâ—k Meeting is not that God may understand 〈◊〉 that he may approve of the whole Assembly Neither is it enough for the People to understand that something is done to the Praise of God and to have a devout Mind in general but they ought likewise distinctly to understand what it is that is done to the Praise of God ART XXV Of the Sacraments SAcraments ordained of Christ be not only Badges or Tokens of Christian Mens Profession but rather they be certain sure Witnesses and effectual Signs of Grace and God's good Will towards us by the which he does work invisibly in us and does not only quicken but also strengthen and confirm our Faith in him There are Two Sacraments ordain'd of Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord. Those Five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Unâ—ion are not to be counted for Sacraments of the Gospel being such as are grown partly of the corrup following of the Apostles partly are States of Lâ—fe allowed by the Scriptures But yet have not like Nature of Sacraments with Baptisin and the Lord's Supper for that they have not any visible Sign or Ceremony ordained of God The Sacraments were not ordained of Christ to be gazed upon or to be carried about but that we should duly use them And in such only as worthily receive the same they have a wholsom Effect or Operation but they that receive them unworthily purchase to themselves Damnation as St. Paul says Obj. 1. The Sacraments are often made use â—s by Hypocrites and therefore they are not certain Signs of Grace Answ. Out of a charitable Opinion the Sacraments are distributed to All but they are certain Signs of Grace only to them that beheve and receive them worthily Obj. 2. Neither this Word Sacrament nor the number of only Two Sacraments is to be met with in Scripture Answ. Although we do not find the Word Sacrament in Scripture yet the thing that is meant by that Word is to be found there And the Apostle 1 Cor. 10. reckons up only these Two Sacraments neither in the Sacred Writings the Word Sacrament being strictly taken can we find any more Some have thought that these Two were signified by the Water and Blood which came out of Christ's Side John 19. Obj. 3. The external Sign of Confirmation is Imposition of Hands Acts 8. 17. Answ. Tâ—at Confirmation there spoken of by Imposition of Hands was extraordinary and peculiar to the Apostles Obj. 4. The Judicial Sign of Repentance is Absolution John 20. 23. Answ. There is no outward Sign there prescribed not so much as the Matter or Form of a Sacrament because there is nothing that is distinct from the Word spoken Christ himself made use of no other outward Sign besides Breathing on them Obj. 5. The Ceremony of Extreme Unction is to be met with Jam. 5. 14. together with a Promise annext to it Answ. The Command concerning Extreme Unction took place only whilst there was miraculous Gifts in the Church and relate only to the miraculous curing of sick People Obj. 6. The outward Sign of Orders is Imposition of Hands 1 Tim. 4. 14. Answ. Imposition of Hands is not essential to Holy Orders because it was not always practised Matthias was chosen into the Place of Judas without it Acts 1. The Apostles were chosen and conâ—ecrated without it Mat. 10. Mark 3. And it is strange that the Romanists should make Imposition of Hands a Sacramental Riâ—e as well in Orders as Confirmation whereas we no where find in Sâ—ripture that one and the same Sign should be in Two different Sacraments Obj. 7. Concerning 〈◊〉 〈◊〉 are told Eph. 5. 32. That it is a Mystery or Sacrament Answ. The Apostle does not mean that Matrimony is properly a Sacrament but only a Mystery whereof there are many that are not Sacraments ART XXVI Of the Unworthiness of the Ministers which hinder not the Effects of the Sacraments Although in the visible Church the Evil be ever mingled with the Good and â—ometimes the Evil have chief Authority in the Ministration of the Word and Sacraments yet sorasmuch as they do not the same in their own Name but in Christ's and do minister by his Commission and Authority we may use thâ—ir Ministry both in hearing the Word of God and in receiving of the Sacraments Neither is the Effect of Christ's Ordinance taken away by their Wickedness nor the Grace of God's Gifts diminished from such as by Faith and rightly do receive the Sacraments ministred unto them which be effectual because of Christ's Institution and Promise altho they be ministred by Evil Men. Nevertheless it appertaineth to the Discipline of the Church that Enquiry be made of Evil Ministers and that they be accused by those that have Knowledge of their Offences And finally being found guilty by just Judgment be deposed
Holy Spirit could no way be quenched or taken from us Though at the same time I am aware of this tâ— that Faith camâ— be totally lost may be so explained as that wholly may relate to time and the Sense will be this Faith may be wholly lost now and yet be recoverable hereafter To the Sixth Concerning Certainty of Salvation I am of Opinion that with what Certainty any one is certain that he is truly faithful or endued with Justifying Faith with the same is he certain of his Salvation by Christ. Now I think this should be rather said to be a full Assurance of Hope as the Apostle has Heb. 6. 11. than of Faith And if you will have it in one Word I would call it Perswasion rather than Faith For we cannot have the same Certainty of those Propositions which are conditional and require something on our Part to make them true such as these He that believes calls upon God Or thus If you believe you will call upon God as we have of those which are not conditional but are purely positive and dogmatical as that God is 〈◊〉 Câ—ncerning the former the Degree of Certainty is much less and yet this sort of Faith does not hasitâ—te in determâ—ning its Assent to one or other side of the Question To the Seventh Concerning Communication of Grace I do not think that Saving-Grace is bestowed upon All but to All it is offered inasmuch as certain previous Dispositions â—oward it are not only offered but even conferred upon All And if Men were not wanting to these themselves even Saving Grace it self would follow The Words 〈◊〉 Communicaâ—ed Gramâ— if they be relative and imply Reception it is true that Grace is not so bestowed But if they do not include any Relation but that it is only offered on God's part 〈◊〉 that God is ready at hand to grant and communicate it In this Sense I think it is communicated to All. It is therefore offered and God is ready at Hand to bestow it But it lies at Mens Doors that this Grace so offered is not conferred For Grace is not wanting to us but we are wanting to it St. Austin's Words are That Divine Light De gen Contra. Manich. lib. 3. does not affect the Eyes of irrational Creatures but the purified Hearts of such as believe in God and from the Love of Temporal and Sensible Things converts them to the Obedience of God which all Men are capable of receiving if they will because that Light is common to All c. To the Eighth It is truly said that no Man comes to the Son unless he be drawn And All are not drawn that they may come to the Son i. e. So drawn that they shall come but then we must add this too That the Cause why All either are not drawn or so drawn as to come to God is the corrupted Will of Men themselves and not the Absolute Will of God To the Ninth It is not placed either in the Free-Will of any One unless redeemed by the Son or is it in the Power of any one unless it be given him from above to be saved The Subject of this Dispute is of something to come and every one as he stands affected or has a Mind wrests a Word to his own Opinion and if that be wanting will supply it out of his own Sense But I as I have all along said so even now would advise that a saithful Silence might be enjoyn'd on both sides Let thus much suffice to have been said concerning Predestination and Reprobation but let it be so understood that I am willing both in this Matter and what relates to the Articles themselves to submit my self and my Opinion to a Superiour Authority A Review of the Censure passed upon Dr. Barrett's Opinion concerning Certainty of Salvation NO Man can entertain such an Assurance c. as that he ought to be secure of his Salvation So Dr. Barret has it He is commanded to correct it thus Those that are justified by Faith c. ought to be certain and secure of their Salvation 1. The Word certain ought not to have been added for he had not denyed it and I believe no body in their Wits ever did He could not retract what he had never asserted nor ought such a Word to be put in which was not to be found in the Article 2. That any ought to be secure of his Salvation is not very justisiable One would think the Words of the Preacher might have escaped Censure for Lâ—o's Words are inconsiderably changed â—or says he upon those Words of Paul lâ—t him that standeth take heed lest he taâ—l No Man can arrive â—o so Serm. 〈◊〉 de Qâ—d great a 〈◊〉 as that he ought to be secure of his Stability Methinks if Barret was not to be spared at least Leo might have escaped Censure But I have these following Reasons why I cannot approve of this Opinion 1. The asoresaid place in the Censure is nothing to the Purpose viz. Those that are justified ought to be sâ—ure Whereas this is built upon Rom. 5. 1. Being justified by Faith we have Peace with God Without doubt And therefore we may have peaceful but not secure Thoughts because Peace it self is not secure For we are to take care in the first place that this Peace be true for as the Prophet says They have healed the Hurt of the Daughter of my People slightly saying Peace Peace when there is no Peace Jer. 6. 14. Ezek. 13. 10. And then if that be true we are to take care in the second place that the Conditions of this Peace be not violated and broken by us and so it be taken away from us again For thus saith the Lord Jer. 16. 5. I have taken away my Peace from this People even Loving-kindness and Mercy And as we ought not to be secure because we have Peace so neither ought we to be so because we stand in Grace or by Faith for such ought to consider what the Apostle saith Take heed lest any of you sail of Heb. 12. 15. the Grace of God And then he that stands by Faith ought to take heed of what the same Apostle saith Thou standest in or by Faith be not high-minded but fear As also what Rom. 11. 10. he saith in another place Let him that thinketh he standeth take heed lest he fall Which Words of the Apostle are made use of by S. Austin and Bernard against Security August de Bono persever Cap. 8. Betn Ser. 1. de Septuag 2. The Holy Scriptures no where recommend Security but rather seem to take offence at the Word VVe ought to avoid it since such are reproved by the Apostle who would trust to it For when Men shall say Peace and Safety then sudden Destruction cometh upon them 1 Thes. 5. 3. Wherefore I think it ought to be avoided as a thing of an ill Omen Nor 3. does the Reason and Meaning of the