before Men as is plain from Verse 18. Shew me thy Faith by thy Works and Ver. 21. Abram was justified by the Work of Offering up his Son i. e. he was declared Righteous whereas before by the righteousness of Faith he had been pronounced Just before God Gen. 15. 6. Rom. 4. Obj. 4. Evil Works condemn therefore Good Ones justifie for the same reason holds in things that are opposite Answ. These Opposites here are not equal which that Axiom supposes for Evil Works are perfectly Evil but Good Ones are imperfectly Good Obj. 5. We are justified by Faith as appears by the foregâ—ing Article but Faith is a Good Work for he that believes does well therefore we are justified by Faith which is a Good Work Answ. The major of that Argument is in one sense true and in another false for Faith properly speaking is not our Righteousness nor is it so imputed to us but it is the object of our Faith that is so to wit the Merit of Christ. ART XIII Of Works before Justification WOrks done before the Grace of Christ and the Inspiration of his Spirit are not pleasant to God forasmuch as they spring not of Faith in Jesus Christ neither do they make Men meet to receive Grace or as the School Authors say deserve Grace of Congruity Yea rather for that they are not done as God hath willed and commanded them to be done we doubt not but that they have the nature of Sin It is Objected Obj. 1. That God has rewarded some Works of Unbelievers as for Example the Egyptian Midwives Exod. 1. 21. and therefore they seemed to be acceptable to him Answ. From any Temporal Reward we are not to gather that the Work was in it self pleasing to God Obj. 2. The Gentiles do by Nature the things of the Law Rom. 2. 14. Now with such God is well pleased Answ. The Gentiles do indeed by Nature the things of the Law in some external Duties But not as to all other requisite Circumstances because they do them not in Faith nor to the Glory of the true God Obj. 3. Cornelius was a Gentile But before his Conversion to Christ his Alms-deeds were praised as good and acceptable Acts 10. 1. So that his Good Works seem to have disposed him to Grace or to have deserved as the School-Men say the Grace of Congruity Answ. Cornelius was endued with the extraordinary Grace of God and God rewarded him accordingly And he seems to have had a knowledge of Christ to come for his Prayers had not been heard but by Christ our Mediator and upon that account he is thought to have been Regenerate Obj. 4. If the Works of the Unregenerate have the nature of Sin as the Article expresses t it were better not to do than to do them because by doing them they sin and by not doing them the Sin would not possibly be so great And therefore it were better if such Men neither relieved the Poor nor taught the Ignorant Answ. Unbelievers would sin in omitting what they ought to do and the Sin of Omission is sometimes greater than the Sin of Commission However Works are not to be forbid for any accidental Fault of the Man but the Gentiles and the Unconverted are to be perswaded to do all Good Things which they are even obliged to by Precept The Works of an unregenerate Man have the Nature of Sin only accidentally as to the Manner and the End of Acting and not as to the Substance of the Works ART XIV Of Works of Supererogation VOluntary Works besides over and above God's Commandments which they call Works of Supereâ—ogation cannot be taught without Arrogancy and Impiety For by them Men do declare that they do not only render unto God as much as they are bound to do but that they do more for his Sake than of bounden Duty is required Whereas Christ says plainly When ye have done all that are commanded to you say We are unprofitable Servants Obj. 1. Christ said to a certain young Man Mat. 19. 21. Iâ—â—hou wilt be perfect sell all that thou hast and give to the Poor This was Counsel tâ—at did not indeed oblige all Men but if it were put in practice 't would procure a 〈◊〉 excâ—llent degâ—â—f Gloâ—y Answ. This was a particular Precept given to this young Man and what is here commanded that every one is obliged to perform if the Necessity of his Brethren require it which also was practised by the Primitive Christians Affirmative Precepts although they always oblige yet not in all Conditions simply considered but on Supposition there be found requisite Circumstances Obj. 2. The Apostle tells us 1 Cor. 7. 25. Concerning Virgins I have no command yet I give my Advice which whosoever follows will do more than is absolutely necessary Answ. We cannot gather from hence that there is any thing more perfect than the Observation of God's Commands or indeed conducing to eternal Life Neither does this Opinion of St. Paul respect all times but only that present Necessity whilst the Church was under Persecution And then be it the Apostle's Council that Virginity is to be preferred to Matrimony this is directed to none but those to whom God has given the Gift in which Case this Counsel becomes a Precept to those who have the peculiar Gift of Continence There are indeed many Counsels concerning indifferent things but we reject such as ascribe a meritorious and greater Power to things purely arbitrary than to the Commands of God Obj. 3. St. Paul 1 Cor. 9 15. boasts of his Works of Supererogation because be had preached the Gospel freely which was not necessary for him to do Answ. St. Paul preached the Gospel freely that he might give no occasion of Reproach to false Apostles as if he took upon him that Office for the sake of Gain The avoiding of Scandal is not then a Work of Supererogation but every ones Duty for woe to him by whom an Offence cometh Mat. 18. 7. ART XV. Of Christ alone without Sin CHRIST in the Truth of our Nature was made like unto us in all things Sin only excepted from which he was clearly void both in his Flesh and in Spirit He came to be a Lamb without Spot who by Sacrifice of himself once made should take away the Sins of the World and Sin as St. John says was not in him But all we the rest although baptized and born again in Christ yet offend in many things and if we say we have no Sin we deceive our selves and the Truth is not in us Obj. 1. It is said That God made Christ to be Sin for us who knew no Sin 2 Cor. 5. 21. Answ. God is said to have made Christ to be Sin for us because he gave him as a Sacrifice for Sin and no otherwise Obj. 2. Every one that abideth in God sinneth not 1 John 3. 6. Therefore the Regenerate â—hat so abidâ— do not offend in many things Answ. By this we are to
not Bread but the Body of Christ which was given It was noâ— Wine but the Blood of Christ which was shed and therefore the true Body and the true Blood of Christ was exhibited which could not be without a Substantial Change of the Bread into his Body and of the Wine into his Blood Answ. It is called the true Body and true Blood of Christ but only secondarily and represented as such So we say of Caesar's Picture This is Caesar that overcame Pompey Obj. 3. The Words of the Institution are to be understood in their proper Sense because they are the Words of a Will or Testament and Christ uttered them when he was about to die to his illiterate Disciples Answ. The Words of a Will may be clear though figurative Every Trope is not obscure it is sometimes the Light and Beauty of Speech We mâ—et with this Figure also Lâ—k 22. 20. where the Cup is called the New Tâ—ment And then the Ignorance of the Dâ—sciples ought not to hinder a câ—mmon way of speaking in all Sacraments because something they must signifie to us Obj. 4. Christ is Omnipotent and therefore his Body may be 〈◊〉 in the Eucâ—st under the Species of 〈◊〉 â—nd Wine Answ. We must not argue from what may bâ— to what is We are not inquiring what Christ can do but what he will do Christ can do all things which do not imply a Contradiction but it is a Contradiction to â—ay that one and the same Body should be both in Heaven and in the Sacrament at the same time Obj. 5. The Ancients kept and laid up the Sacramental Elements Answ. We do not inquire what the Ancients did but what Christ and his Apostles did The Ancients perhaps kept up the Sacrament for the Communion of sick Men that were absent and not for Adoration Obj. 6. The Body and Blood of Christ are corporeally in the Sacrament otherwise the thing figured viz. The Supper would not be better than the Figures themselves viz. the Paschal Lamb the Manna and the Blood whereon the Old Testament was established all which were bodily exhibited Answ. The Paschal Lamb and the Manna were chiefly the Figures of Christ who is the thing signified in the Supper and not of the Supper it self Obj. The Eucharist is to be religiously carried about in publick Processions because the Aâ—k of the Covenant which was the Type of this was so câ—rryed about 2 Sam. 6. 8. Answ. There was a Command or Permission for the carrying about or transferring of the Ark which also was hoâ—oured with a Civil but not adored with a Divine Worth p. There is nothing there like the Pompous and Idolatrous Elevation of the Host. Obj. 8. Wâ—ve the 〈◊〉 of some Fathers for the Elevâ—tion of the Host. Answ. It is not materâ—l what some Fathers and especially the more Modern have done but we are to mind what our Lord did and said Obj. 9. The Body and Blood of Christ are to be adoâ—ed Now the Euchaâ—ist consists of the Body and Blood of Christ and for that reason it is to be Wâ—shiped Answ. The Body and Blood of Christ are without doubt to be woâ—staped provided they were joined in the Eucharist with the Godhead But that is begging the Question ART XXIX Of the Wicked which eat not the Body of Christ in the Use of the Lord's â—upper THE Wicked and such as be void of a lively Faith altho' they do carnally and visibly press with their Teeth as St. Augustin says the Sacrament of the Body and Blood of Christ yet in no wise are they Partakers of Christ but rather to thâ—r Condemnation do eat and drink the Sign or Sacrament of so great a Thing Obj. 1. The Intireness of a Sacrament does not depend upon the Faith of the Receiver but upon the Authority of the Institution and therefore by the Incredulity of the Man it cannot be changed or made vâ—id Answ. The Intireness of a Sacrament taken in its largest Sense does depend upon Both. Obj. 2. Judas eat the Bâ—y of the Lord and drank his Blood And St. Mark witness◠〈◊〉 that they all dâ—ank of the Consâ—crated Cup Mark 14. 23. And then St. Luke writes that after Supper Christ uttered these words Behold the Hand of hâ—n that betrayeth me is with me on the Table Luke 22. 21. Answ. Some deny that Judas was present at the Holy Supper much less that he did partake of it However it be if he was present he received only the Sign and the Bread of the Lord as other Hypocrites do and not the thing signified i. e. the Spiritual Bread and Body of Christ. Obj. 3. St. Paul teaches us 1 Cor. 11. 27. That the Unworthy are guilty of the Body and Blood of Christ as if they had received them tho' irreligiously Answ. The Apostle tells us that the Ungodly become guilty of the Body of Christ not that they do truly receive it but because they do not discern i. e. not considering the Dignity of the Meat they come to this Table without Reverence or Fear ART XXX Of Both Kinds THE Cup of the Lord is not to be denied to the â—ay-People for both the Parts of the Lord's Sacrament by Christ's Ordinance and Commandment ought to be ministred to all Christian Men alike Obj. 1. There is no Precept which obliges Mâ—n to both Parâ—s of the Sacrament Christ only told his Disciples Take Eat Drink Answ. There is a Precept in the Institution of Christ that does oblige â—ay-Men altho' it is not expressed yet 't is impâ—ed And that by the Apostle 1 Cor. 11. 26. and 〈◊〉 28. his meaning is explained and cleared for what Christ told hâ—s Disciples that must be meant by the Apostle of the whole Church and is injoyaed to the whole Assembly of the Corinthians Obj. 2. Christ himself proves in words the use of only one Species where he promises eternal Life to them that eat his Flesh making no mention at all of drinking Answ. The Sixth of John treats properly of a Spiritual Eating and the mentioning of Bread alone was done with relation to the Manna which the Jews boasted of as if it were Bread from Heaven ver 31. In the same Chapter and in explaining the same thing Flesh and Blood are joyned together four times by our Lord as the necessary Meat and drink ver 53 54 55 56. Obj. 3. Christ by what he did himself approves of the Use of only one Species Luke 24. 30. For there he gave the Sacrament to Two Disciples at Emaus under the single Species of Bread Answ. Either St. Luke there speaks of an ordinary Supper and not of the Sacrament of the Eucharist or else Bread by a Synecdoche is taken for the whole Repast Obj. 4. Those that can drink no Wine must be excluded from the Sacrament and those People likewise who have no Wine if the Communion may not be performed under one Species Answ. Particular Cases do not affect an universal Rule such therefore
was then in the Hands of the Bishops and Priests because at that time the Church had no other Watchmen and Conducters of Souls but the Word of God does not exclude other Supporters of the Gospel such as pious Princes are whom the Church has sometimes accounted Guides to promote Piety Obj. 3. We find that the Apostles governed the Church Acts 20. 28. Passed Sentence concerning Religious Controversies Acts 15. 6. and inflicted jâ—st Punishments upon Offenders Acts 5. 3. And therefore the Government of the Church in this Kingdom of England does of Right belong to the Ministers and not to the King's Majesty Answ. The Apostles were Ministers extraordinary And that ancient State of the Church wherein there were no Christian Princes must not be made use of for a constant and standing Rule Obj. 4. To Christ was given all Power both in Heaven and Earth Mat. 28. 18. By which is signified 〈◊〉 Spiritual and an Eâ—rthly Kingdom But Câ—ist gave the Keys of both to Peter Mat. 16. 19. Now Peter has given his Authority to the Bishop of Rome And therefore to this Bishop as in others so also in this Kingdom of England dâ—s this 〈◊〉 belong Answ. Some understand the 〈◊〉 Place of a Spiritual Power As if Christ had said As in Heaven I am the King of Angels and blessed Spirits so by Faith I reign in the Hearts of Men. Others interpret this exalted Power to be given to Christ the Mediator over all Creatures which could not be communicated to mere Man But now in neither of these Senses did Christ give an absolute Power to Peter he only gave him a Share in the Ecclesiastical Ministry and in the same Sense the Keys were given to the rest of the Apostles Mat. 18. 18. Besides could you suppose that Peter had such a Power given him above the rest of the Apostles it could not yet be proved that the Pope as being his Successor is possessed of the same Authority Obj. 5 King John made this Country tributary to the Pope Answ. King John unwillingly and out of Fear made England tributary to the Pope and because it was to the Prejudice of the Kingdom and his Successors Henry his Son with the chief Estates of the Realm protested against this Donation nay and threatned that they would defend themselves by Arms against the Temporal Jurisdiction of the Pope as appears by our English Annals Obj. 6. Against the latter part of this Article 't is objected that Theft is a grievous Crime and yet the hanging of Thieves is against the Law of God which thinks it sufficient to punish it with a Four or a Five-fold Restitution Ex. 22. 1 2. Answ. Some answer to this that That Law of not inflicting a Capital Punishment upon Thieves was parely Political and did belong only to the Jews Neither was it ever repeated or confirmed under the New Testament And then they say that when Faults were multiplied the Punishment was to be more severe and prove from Pâ—v 6. 31. That the Punishment of Theft was heightned to a Seven-fold Restitution and then tâ—ey allâ—dge 2 Sam. 12. 5. that of a Thief that was condemned to Death by King David They say besides that the Law of Moses does not at all hinder but that Thieves may suffer Death especially supposing that Capital Punishments for such Crâ—mes be 〈◊〉 by a publick Law and a general Consent of All For Laws of this sort in things not contrary to Piety do approach very near the Nature of Divine Laws Rom. 13. 1 2. And again supposing that the Thieves are not weak and sickly Men unsit for working or not taken care of by the Overseers of the Poor for there is a regard to be had to such as are compelled by extreme Want to steal Besides too supposing Thefts cannot be corrected by gentler and lâ—ghter Punishments Or lastly supposing that which is taken away by stealth be a considerable Injury and Loss to the Owner Obj. 7. Capital Punishment of â—einous Offences seems to be contrary to the Law of Charity so peculiar to the Gospel for the New Testament as 't is a gracious 〈◊〉 does not admit of Revenge or Punishments too severe Answ. Under the Old Testament heinous Offences were punished with Death notwithstanding the Law of Charity which was as much in force then as it is now But Grace in the New Testament as to the Matter of Salvation is opposed to a slavish Fear and rigorous Observance of the Law of Moses but nor to any Capital Punishments inflicted by the 〈◊〉 upon Offenders Obj. 8. To the last part of the Article 't is objected That 't is the express Command of God that Man's Blood be not shed Gen. 9. 6. But Wars cannot be waged without shedding of Blood Answ. It is a private and not a publick Slaughter that is there forbidden Obj. 9. It is the Command of Christ that we resist not Evil but whosoever shall smite thee on thy Right Cheek turn to him the other also Mat. 5. 39. Answ. Christ here teaches us the utmost Patience that we should not repell Injuries in any violent manner but rather to bear them patiently than to strive with self-will'd Men or study any private Revenge especially when the Love of our Neighbour the Conversion of Insidels or the Glory of God require this Submission from us This Duty seems chiesly to belong to Christians in the time of a publick Persecution such as was almost continual in the Primitive Church Yet we are not hereby forbid to avoid an Injury by such Rules of Defence as are unblameable Neither are Magistrates forbidden to execute publick Revenge otherwise the Malice of wicked Men would be sharpened and the Common-wealth would never be in quietness Obj. 〈◊〉 It is said Mat. 26. 52. All they that take the Sword shall perith with the Sword Answ. Our Saviour here speakâ— of him that shall take up the Sword by a 〈◊〉 Authority and not of a Magistrate 〈◊〉 God's Minister that bearetâ— not t◠〈◊〉 in â—ain Rom 13. 1 2. Obj. 〈◊〉 The Armâ—â—ians are not Carnal but Spiritual saith St. Paul 2 Cor. 10. 4. Answ. The Means which the Apostles were wont to make use of in planting and promoting the Gospel is there spoken of Such they were not says he as Men of Carnal Minds are wont to use to gain Authority to their Doctrine such as Humane Skill Flattery and outward Force But they were the inward Truth and Efficacy of the Doctrine it self Now it cannot be gathered from all this that it is not lawful to wage War upon just Reasons ART XXXVIII Of Christian Mens Goods which are not common THE Riches and Goods of Christians are not common as touching the Right Title and Possession of the same as certain Anabaptists do falsly boast Notwithstanding every Man ought of such things as he possesseth liberally to give Alms to the Poor according to his Ability Obj. 1. The more common any Good is the better it is and therefore
as by a necessary Consequence to deduce from Predestination it self both the Sin and the Damnation and imagine that it proceeds from thence you would plainly contradict St. Austin St. Prosper and 〈◊〉 and with the Manichaeans unavoidably make God to be the Author of Sin V. A true lively and justifying Faith and the sanctifying Spirit of God is neither extinguished nor lost nor does it depart from those that have been once Partakers of it either totally or finally V. A true lively and justifying Faith and the fanctifying Spirit of God is neither extinguished nor lost nor does it depart from the Elect either totally or finally In Whitaker's own Manuscript the words are those that have been once Partakers of it instead of which the Lambeth Divines put the 〈◊〉 quite in another Sense and according to St. Austin's Sentiments whereas in the Manuscript they are according to Calvin's Opinion For St. Austin was of 〈◊〉 That a true Faith which 〈◊〉 by 〈◊〉 â—d thro' which did proceed â—ion 〈◊〉 and Sanctification might fail and be lost too Now Faith was a Gift that was common both to the Elect and Reprobate but Perseverance was peculiar only to the Elect. But Calvin's Opinion was That a true and justifying Faith is to be found no where but in the Elect and those that are to be saved The eminent Dr. Overal likewise defended both in the University and at the Meeting at Hampton Court That a Justifyed Person if he fall into grievous Sins before actual Repentance is in a State of Damnation And those likewise the contrary Opinion which would bear us in Hand That a Justified Person tho' he fall into grievous Sins does yet remain Justified was condemned by the King's Majesty So in this Article Whitaker's Opinion is wholly approved of VI. A true faithful Man that is one that is induâ—d with justifying Faith is certain with a certainty of Faith of the Forgiveness of his Sins and of eternal Salvation by Christ. VI. A true faithful Man that is one that is indued with justifying Faith is certain with a Plerophâ—ry or full Assurance of Faith of the Forgiveness of his Sins and of his eternal Salvation by Christ. There is nothing here changed except thâ—t for Certainty the Grâ—k word Plerophory is put Now some of the Divines would have had Plerophory or full Assurance of Hope â—ut in the place of Plerophory of Fâ—ith but the absence of some of them whilst the 〈◊〉 was transacting caused the wo◠〈◊〉 to remain as 〈◊〉 had wrote it Now they 〈◊〉 use of the word Plerophory because it 〈◊〉 not denote a full and absolute Câ—tainty sâ—h as 〈◊〉 that of Science or the Principles of â—ith since Faith relates to such things as have Evidence and certain Knowledge on their side but only a less degree of Certainty such as is admitted in Judicial and Court-Proofs This Article is very true if you understand it of the Certainty of the present State nay or of a future State provided it be a Conditional Certainty For the Faithful believes that he has Faith and he believes that a Believer shall be saved He believes also that he shall persevere but this not altogether with one and the same Certainty Because this Certainty depends partly upon the Promises of God who does not suffer us to be tempted above our Strength and partly upon the sincerity of a a pious Resolution of obeying the Commandments of God in Holiness for the time to come Otherwise if the Article should bear this senâ— That a Man ought to believe That he shall be saved or is saved with the same Cerâ— as he believes that Christ died and is the â—iour of the World this Assertion would plainly 〈◊〉 the 〈◊〉 of King Edward in which may be read 〈◊〉 the 〈◊〉 of 〈◊〉 is 〈◊〉 And that of St. 〈◊〉 Prâ—tion with us 〈◊〉 Civ Dâ—i 〈◊〉 Câ—p. 12. â—st we are in the present Dangers of Life is uncertain And in another placâ— The Jâ—st altho' they are certain of the Reward of their 〈◊〉 yet must own themselves uncertain of Persâ—rance it self VII Grace sufficient to Salâ—ion is 〈◊〉 assorded communicated or granted to all Mâ—n whereby they may be saved if they will VII Saving Grace is not saâ—ed communicated or granted to all Men whereby they may be saved if they will The Assembly have altered Grace sufficient to Salvation which was in Whitaker's own Manuscript and put saving Grace in the room that it might plainly appear that they spoke of that Grace which is finally saving or actually efficacious or such as of it self without the addition of any new Grace worketh Salvation Now this is not assorded nor so much as offered to All Men since there are vâ—ry many such as Pagans c. to whom the Gospel has not been preached either by an inward or an outward Call Therefore those words whereby they may be saved if they will are to be understood of the next and immediate Power for if they be understood of a remoter Power the words sufficient Grace were brought in to no purpose and that is wont to be call'd Sufficient not which is efficacious and does of it self actually work Salvation but which is sufficient to lead a Man to Salvation provided he do not himself put a stop to it And this was the Opinion both of St. Austin and Prosper who say That Grace was at least more sparingly and more secretly given to All tho' there be sufficient for a Remedy Whence Fulgentius That some are not assisted by the Grace of God must be attributed to themselves and not to God VIII No Man can come to Christ unless it be given him and unless the Father draw him And all Men are not so drawn by the Father that they may come to the Son In this Article there is nothing changed for all Men are not drawn by the utmost degree of Force and Perswasion But he that deniâ—s that all Men are drawn by a remoter force takes away that general Assistance or common Aid which as St. Prospâ—r saith rouses the Hâ—arts and Affections of all Men. Now this force or drawing the Lambâ—th Divines did not with Wâ—ker understand to be a physical irresâ—lible Determination but a Divinâ— Operation such as is commonly wrought in the Conversion of Men which does not take away the free Nature of the wiâ—l but first makes it sit for a Sâ—itual Good in order to its being made Good it self IX It is not put in the Will or Power of every Man to be saved In this also there is nothing changed for it is most true that our Salvation is primarily not in our selves but from a preventing moving co-operâ—ting and encouraging Grace in every Good Work and 〈◊〉 from the Judgment and Will of Man â—senting and agreeing thereto There can be no power of the Will towards a spiritual Good unless Grace not only take away the Impediments but furnish it with strâ—th too It is not therefore placed in the
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
Nature of Election supposes that there is some Difference betwixt him that is elected and him that is rejected So Occumâ—nias has it from the Opinion of the Greek Fathers 〈◊〉 〈◊〉 Eâ—tion 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 â—om one Pag. 〈◊〉 〈◊〉 for no body 〈◊〉 〈◊〉 from 〈◊〉 â—pt th◠〈◊〉 〈◊〉 diâ—rence bâ—n 〈◊〉 So likewise St. Aâ—ia 〈◊〉 Simpl. 1. 2 Eâ—on does noâ— prâ—de Justification namely foreseen but 〈◊〉 â—des Election For no body is elected unless he be already at some distance from him that is 〈◊〉 whence is that Saying That God hath 〈◊〉 〈◊〉 before the Foundation of the World But I do not see how that can be said but by a Fore-knowledge And thus also the School-men Predestination saith Tho. Aâ—u pre-sâ—pposes Election and Elâ—ction Love Namely Thom. 〈◊〉 Q. 23. Art 4. first God made them sit to be chosen and then he chose them he loved them that he might give and he loved what he gave And this likewise seems to be the Opinion of the most Reverend Archbishop of York whose Words are these What was it that God loved in Jacob from all Eternity when he had as yet done no Good without doubt it was something of his own that he waâ— about to give him It is plain the Apostle does not sear to joyn together in this Business his own Purpose and 2 Tim 1. 9. Grace given and that from all Eternity whereas that Grace given could not be but in Fore-knowledge that is with the Eternal Purpose of God who foresaw that very Grace which he would give before the beginning of the World Nor do I think there is any Inconvenience sollows from hence That God should so choose to bestow his Gifts in us as to crown us with what he gives Namely What by first loving us he gave with the same after it was so given he did elect us So that Love which is an Act of Grace whereby God makes a difference as well as Election which is an Act of Judgment whereby he chooses those that are so distinguished are both 〈◊〉 And thus Election will remain For that Order which the Mâ—derns make use of perfectly takes away all Election whereby God is made to deâ—l with Men considered under no 〈◊〉 nor any way distinguished by his Gifts but by a first and absolute Act at one and the same time to predestinate some to Salvation and others to everlasting Destruction After such a Decree as this I do not understand what room there can be for Election or how that Decree it self can be called Election But this whole Question as I have said is rather concerning the Order in which God proceeds according to our Capacity who know only in part than of the Cause of it as to the Act it self which is one and that most simple in God Or if it be about the Cause it must not be understood of the Cause of a first and absolute Act but of the Cause in respect to its entire Effect as they speak in Predestination It is ask'd again Whether this be an integral Act according to our Conception consisting of various Actions or whether it be that one single Act only And if there be many and various ones What is the Order and Series of them Predestination which must be joyned with Foreknowledge supposes likewise good Works St. Austin of Predestination of the Saints chap 10. The Elect before the Foundation of the World are under that Predâ—stination whereby God fore-knows his own Facts that arâ— to come chap. 17. Again Dare any one say that God doâ— not fore-know 〈◊〉 to whom he will grant Faith to 〈◊〉 Of Perseverance 14. Again 〈◊〉 on 〈◊〉 Go◠〈◊〉 â—is Gifâ— without 〈◊〉 〈◊〉 〈◊〉 â—t he should bestow thâ—m and in hiâ—â—e-knowledge 〈◊〉 accordingly chap. 17. and fol. 23. If there be no such 〈◊〉 as we dâ—fend Mâ—n are not fore-known by God but they are foreknown c. These Gifts therefore which the Church does and always did ask of God thosâ— God fore-know that he should give to those that are câ—lled as in Predestination it self he had already given them To the Third concerning a certain Number They are St. Austin's very Words Chapter 8. de Cor. Gra. The Number of those who are predestinated is so certain that none can be added to or taken away from them And so saith St Ambrose De Voc. lib. 2. cap. ult The Fore-knowledge of God which cannot be deceived has lost nothing of the fulness of the Members of the Body of Christ neither by any Loss can the great Things fore-known and preelected from all Eternity in Christ be diminished For there is nothing so certain as that the Knowledge of God is most sure and cannot be deceived for the Lord knoweth those that are his To the Fourth He that is not found written in the Book of Life i. e. Predestinated shall be cast into the Lake of Fire says St. John Rev. 20. Verse the last i. e. shall be damned And that he will be damned for his Sins no body will deny and that necessarily if you will give me leave to say so not by an absolute but a conditional Necessity That is as the Article it self explains it because of their Sins It is because they have sinned and not because they are not predestinated Though at the same time I think we ought to avoid making use of the Terms Necessity and Necessarily which the Fathers and Schoolmen have carefully done and to substitute in their room Certainly or without doubt for we must avoid as much as may be all new Terms and Phrases To the Fifth Concerning the losing of Faith and the Spirit I suppose no body ever said That Faith may finally fail in those that are elected for that to be sure it does not But that it does not fail is not I think from its own but from the Nature of its Subject from the Privilege of the Person and not of the Thing And this by reason of Apostates who ought not to be blamed for falling from that Faith which was never true and lively But now whether the Holy Ghost may not for a time be taken away I think it is not yet decided and I confess I am in some doubt my self Concerning Faith the Apostle says Thou standest by Faith 〈◊〉 not hâ—h-minded but fear otherwise thou also shalt be cut off Would not this be an ironical Precept if he could not fall off Therefore consider these following Texts 1. Beware â—rst ye also being led away with the Error of the 〈◊〉 fâ—ll from yoâ—r oâ—n 〈◊〉 2 Pet. 3. 17. 2. Take heed that ye sail not of the Grace of God â—or you that are under the Law are fallen from Grace Gal. 5. 4. 3. Taâ—e not thy Holy Spirit from me Psal. â—1 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Would not all these be Ironical Precepts and Speeches if we could in no sort fall off from the stedfastness of Faith or from Grace if the