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will hardly be judged necessary to falvation. If true, they are involved in such obfcurity, that a man (it is presumed) may safely doubt concerning them, or even be ignorant of them altogether. Now the edification of the hearers should be the measure of the preacher's doctrine: assuredly therefore those doctrines, which it is not necessary for the people to believe, it cannot be necessary for the preacher to enforce. Nay, of the necessity, or even of the expediency of enforcing them, let Calvin be the judge, when he pronounces, “Should any one " thus address the people, If ye believe not, it 6 is because God hath already predeftinated
you to destruction,"—yet what is this but to preach pure and confiftent Calvinism ? " that man not only cherishes flathfulness, but “ also gives encouragement to fino.” At the fame time of this we may be certain, that, whatever the Apostles thought on thefe points, they manifested less anxiety to amuse their converts with mere speculative doctrines, " which 4 minister questions, rather than godly edify
ing,” than to build them up in the practice of a holy life, established on faith in the Re
• Si quis ita plebem compellet, fi non creditis, ideo fit; quia jam diviņitus exitļo prædeftinati estis, iş non modo iguaviain fovet, sed etiam indulget malitiæ. Çalu. Inst, lib. iii. cap. xxiii. sect. 14. c i Tim.i. 4.
deemer; and that instead of employing language, which might afford occasion for selfconceit or despondency, for carelessness or uncleanness of living, they uniformly addressed themselves to the finner, as to one capable of repenting and being forgiven; and to the faint, as to one, capable of “ falling from his own steadfastness," and finally
s coming “ short of salvation."
“ For my own part,” faid the wise and pious Bishop Andrews, when his sentiments were demanded on the doctrines of the Lambeth Articles, “ I honestly confess, I have fol“ lowed the advice of Austin; These mysteries, “ which I am not able to open, being shut up, « I have gazed upon with awe: and therefore “ for these sixteen years, since I was made a “ Priest, I have, neither in public nor in pri“ vate, either disputed or preached about them; “ and even now also I had rather hear con“ cerning them, than speak. And indeed “ since it is a slippery subject, and has on each “ fide dangerous precipices; and since the “ passages of Paul, from which it is for the “ most part derived, have always been reckoned " amongst those things hard to be understood, of “ which Peter speaks ; and since there are not
many among the Clergy, who can skilfully “ unfold then, and very few among the
peo“ple, who can profitably hear them; I would
" advise, if it were poffible, that filence be en
joined on both sides; and that they be not • fo loosely and crudely propounded by every one, as the custom is.
Certainly I account " it much more profitable, that our people be 4 instructed to seek their falvation in the manic “ fest precepts of a holy and faithful life,
as is the advice of Peter also, than in the 6 secrets of the divine counsel: of which an u over-curious examination is apt to produce « dimness and dizziness of fight, but seldom “ produces edification, at least in
least in narrow 6 mindsf.” Such was the language of a very
Ego certe (ingenue fateor) secutus füm Auguftini confilium, Myfteria hæc, quæ aperire non poffum, clausa miratus fum; et proinde per hos 16 annos, ex quo Pres. byter fum factus, me neque publice neque privatim vel disputaffe de eis, vel pro concione tractasse: etiam nunc quoque malle de eis audire, quam dicere. Et quidem cum lubricus locus fit, et habeat utrinque periculofa præcipitia, cumque loci Paulini (unde fere eruitur) inter duo.' monta illa (de quibus Petrus) semper fint habiti; cumque nec multi in Clero fint, qui ea dextre expedire, et perpauci in populo, qui idonei illius auditores effe poffint; fuaderem, fi fieri poflit, .ut indiceretur utrinque filentium ; nec ita paffim et crude proponerentur a quibufque ut affolet. Certo multo magis expedire arbitror, ut doceatur populus noster falutem fuam quærere in manifestis vitæ Lanctæ et fideliter inftitutæ, (quod et Petrus fuadet,) quam in occultis confilii divini; cujus curiosa uimis, inspectio vertigines et scotomata generare poteft et solet; ædificationes certe in anguftis ingeniis vix folet. Judicium L. Andrews Ep. Winton. de Art. Lamb. p. 28.
excellent Prelate, a distinguished ornament and pillar of the Church, which, as the noble Hiftorian of the Rebellion truly teftifies, he “ un
derstood and loved 6.” Wherein the practice, which he describes himself to have followed, and which he recommends for the adoption of others, is inconsistent with the found principles of the Gospel, and with the example of its inspired teachers, is an inquiry, not unworthy the attention of our accufers: and until it fhall be satisfactorily answered, we may venture to question their modesty in condemning us by reason of our forbearance as to the mysterious doctrines in debate.
And if the presumption of our opponents be great, in thus authoritatively deciding upon fubjects, which have long divided the opinions of the greatest men, and in taking the preaching of their own sentiments upon these fubjects for the criterion of ministerial fidelity; they are not less reprehensible in pronouncing fentence upon points, whereon the sentiments, which they espouse, derive little or no countenance from antiquity; or even were not at all encouraged until fince the period of the Reformation.
• The doctrine that no man, " being once in God's favour, can ever quite “ lose it," is affirmed by the learned Doétor
$ Clarendon's History of the Rebellion, vol. i. book in
Barrow, to have " the unanimous consent of u all Christendom for fifteen hundred years against it."
“ What Chrift meant by being born of water and of the Spirit," faith Bishop Beveridge, “ is now made a question : " I say, now; for it was never made fo, till 4 of late years. For many ages together none
ever doubted of it, but the whole Christian " world took it for granted, that our Saviour S by these words meant only, that except a
man be baptized according to his institution, " he cannot enter into the kingdom of Godi." Perfection, if it has been occasionally support ed by some particular fects, as by the Novatians of old time, and certain enthusiasts about the age of the Reformation, has never had any pretensions to be considered as a doctrine of the catholic Church. Whilst assurance was so far from being admitted and taught in the primitive times, that it was not afferted even by that Father, “ whose supposed patronage “ stands our accusers in so much stead upon " other occafionsk;” and whose opinions fome of them represent as the model of their own. Yet these are among the leading points, which are made the subject of the charge against us:
- Barrow's Works, vol. ii. p. 51.