the Acuteness of Punishment and to the Consummation of Torments both of Body and Soul ART V. Of the Holy Ghost THE Holy Ghost proceeding from the Father and the Son is of one Substance Majesty and Glory with the Father and the Son very and eternal God Obj. 1. Altho' the Spirit of Truth be said to proceed from the Father John 15. 16. yet it does not seem to proceed from the Son because it is no where said so in Scripture Answ. Although it be not said in the very Words that the Spirit proceeds from the Son yet 't is plainly called the Spirit of the Son Gal. 4. 6. And the Spirit of Christ Rom. 8. 9. And then Christ says John 15. 26. that he would send them the Spirit from the Father In which Words he seems to mean that it would proceed from him likewise Though speaking as a Man by way of Respect he attributes it to the Father There is no need to dispute too nicely about this Matter if it be but granted that the Holy Ghost has an eternal Dependance on the Son 't is to no purpose to strive about Words and Terms Obj. 2. The Holy Ghost was not from Eternity John 7. 39. Answ. This Place does not speak concerning the Being or Person but of the Gifts and Operations of the Holy Ghost Obj 3. The Holy Ghost is not every where because he changes place The Holy Ghost shall come upon thee says the Angel to Mary Luke 1. 35. And in the same place the Virtue of the most High shall over-shadow thee therefore neither is he the most High Answ. The Words come upon thee do not signifie any change of Place but a particular Manifestation in some certain Place And then the Holy Ghost is essentially the most High tho' not personally so if by the Name of most High the Father be understood Obj. 4. The Holy Ghost does not know all things because none knows the Father but the Son Mat. 11. 27. therefore he is not God Answ. The Word none excludes only Creatures and not the Holy Ghost who perfectly knows the Father 1 Cor. 2. 10. Obj. 5. All things are made by Christ and so is the Holy Ghost Therefore he is not God Joh. 1. 3. Answ. All things are said to be made by Christ which are made but then only Creatures are made Obj. 6. He that prays to God is not God but the Hooly Ghost supplicates God for us Answ. It is not said what the Holy Ghost acts immediately and of it self but what it stirs up and effects in us Obj. 7. He that is sent is inferiour to him that sends but the Holy Ghost is sent by the Father and then he is not of the same Mijesty and Glory Answ. Mission and Obedience do not always take away an Equality of Power for an Equal may sometimes be sent by his Equal ART VI. Of the Sufficiency of the Holy Scriptures for Salvation HOly Scripture contains all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any Man that it should be believed as an Article of the Faith or be thought requisite or necessary to Salvation In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament of whose Authority was never any doubt in the Church Of the Names and Number of the Canonical Books Genesis Exodus Leviticus Numbers Deuteronomium Jeshua Judges Ruth the First Book of Samuel the Second Book of Samuel the First Book of Kings the Second Book of Kings the First Book of Chronicles the Second Book of Chronicles the First Book of Esdras the Second Book of Esdras the Book of Hester the Book of Job the Psalms the Proverbs Ecclesiastes or Preacher Cantica or Songs of Solomon Four Prophets the greater Twelve Prophets the Less And the other Books as Hierom saith the Church doth read for Example of Life and Instruction of Manners But yet does it not apply them to establish any Doctrine such are these following The third Book of Esdras The fourth Book of Esdras The Book of Tobias The Book of Judith The rest of the Book of Hester The Book of Wisdom Jesus the Son of Sirach Baruch the Prophet The Song of the Three Children The Story of Susanna Of Bell and the Dragon The Prayer of Manasses The first Book of Maccabees The second Book of Maccabees All the Books of the New Testament as they are commonly received we do receive and account them Canonical It may be thought that the Scriptures do not contain all things necessary to Salvation for Obj. 1. It is necessary to Salvation that we should know what and how many Books are Canonical Answ. This is not so absolutely necessary for we only enforce it that the Faithful may be Baptized may Believe and Live well Obj. 2. It is likewise necessary to know that these Books came to us uncorrupted Answ. The Goodness of God is such that he would not suffer those Books to be corrupted which contain the business of Salvation There was a Promise made to Esay that his Prophetical Writings should remain for ever Esay 30. 8. and Christ has promised Mat. 5. 18. That not oneâ— Iota or Tittle should pass from the Law Obj. 3. We ought to know how many Articles of Faith are to be believed by every one under the hazard of forfeiting his Salvation but neither â—is revealed in the Sacred Writings Answ. We have a Creed that is collected from the Scriptures but yet it is not necessary to Salvation to have a distinct knowledge of the number of our Mysteries One thing is needful as Christ answered Martha Luke 10. 42. One thing is absolutely necessary namely that in comparison of Christ we should look upon all things as Loss I determined not to know any thing among you save Jesus Christ and him Crucified says St. Paul 1 Cor. 2. 2. Obj. 4. We no where meet with the Means that God made use of to purifie Females from Original Sin or Males that died before the Eighth day or indeed concerning the Gentiles how they were to be saved under the Old Testament Ans. By the circumcision of the Men the Females were consecrated the Married Women belong'd to their Husbands the Unmarried to their Parents The purging of Females from Sin was done chiefly by Faith they and the Children of Jews that died before the Eighth Day were saved by vertue of the Promise made to Abram I will be thy God and the God of thy Seed God was not bound to any external Sacrament even without that he could conferr his Grace So also the Gentiles were justified by Faith Gen. 12. 3. All the Families of the Earth shall be blessed in Abram Obj. 5. If the Scripture be perfect either the single Books of the Canon are perfect or the whole Canon It is granted that the single Books of it are not so And then the whole Canon is
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
A DEFENCE OF THE Thirty Nine Articles OF THE Church of England Written in Latin by J. Ellis S. T. D. Now done into English To which are added the Lambeth Articles Together with the Judgment of Bishop Andrews Dr. Overall and other Eminent and Learned Men upon Them London Printed for H. Bonwicke T. Goodwin M. Wotton S. Manship and B. Tooke 1700. Advertisement to the READER THE Credit and favourable Reception that this Book of Dr. Ellis's has met with amongst Men of Letters is a sufficient Apology for giving it a new Birth and making its Use of a larger Extent It was Published in Latin in the Year 1660. Reprinted in 1694. And because both Impressions are now quite sold off it became necessary either to give it a new Edition or a new Language The latter as being of more general Use was chosen And therefore I have endeavoured to make the Author speak as good English as a Sententious and Argumentative Stile would easily bear without too much wresting and wandring from the Sense It is something wonderful to observe how ignorant many People are of the very Articles of that Religion which they have all along professed themselves to be Members of As if it were enough to be of the Church of England without having any tolerable System of its Doctrine much less knowing how to defend them against the Cavils of ouâ— Enemies Whereas we are not afraid to encourage Men to have reâ—urse to those Articles of our Religion 〈◊〉 〈◊〉 we own we must stand or fall The bold and during Attempts of Men of resâ—ss Spirits in this Age make it highly necessary for every Christian to consider well and examine what it is he believes and what Foundation his Faith stands upon that he may be ready always to give an Answer to them that ask him a Reason of the Hope that is in him and may be able by sound Doctrine to convince the Gainsayers To which purpose this short Defence of the Articles of the Church of England is presented in an English Dress for the greater Advantage and more general use of all Readers Wherein may be found though short and succinct yet very clear and strong Arguments and such I am perswaded as will not fail to work upon all well-disposed and ingenuous Minds I have not thought fit to interpose except in One or Two Places where the Obscurity of the Subject or the Author's Sense seemed to require it and there too I have set a distinguishing Mark. And now if the Whole shall in any Measure contribute to remove Mens Doubts or instruct their Minds to confirm their Faith or reform their Manners here is a glorious End and there needs no further Apology to be made Sutton-Court Nov. 11. 1699. J. L. A DEFENCE OF THE Thirty Nine Articles OF THE Church of England ARTIC I. Of Faith in the Holy Trinity THERE is but One Living and True God everlasting without Body Parts or Passions Of infinite Power Wisdom and Goodness the Maker and Preserver of all things both visible and invisible And in the Unity of this Godhead there are Three Persons of One Substance Power and Eternity The Father the Son and the Holy Ghost Obj. 1. Against which it is objected 1. That there are Gods many aceording to the Apostie 1 Cor. 8. 5. Ansâ— 1. The Apostle says not that there are many Gods with respect to their Essence but either with Relation to the Error of some that say the Planets are Gods or else according to some certain Similitude as Magistrates are sometimes called so Obj. 2. The Phrases of Time past and Time to come are spoken of God and therefore he is not Eternal Answ. Such Words are spoken of God not as tho' he had any Variation thro' them but because his Eternity does comprehend all Times Obj. 3. The Scriptures testifie that God has Hands and Eyes c. and therefore he is not Incorporcal Answ. Such Parts are not attributed to God as really such but by way of Similitude and upon the account of his Actings as the Action of the Eye is to see from whence it is that the Eye when 't is spoken of God means his Power of Seeing not after a sensible but intellectual manner and the like is to be said of all other Parts of the Body Obj. 4. It is said Gen. 6. 6. that God repented and elsewhere that he was subject to â—other Passions Answ. Repentance is indeed attributed to God as if he were affected as Men are because he acts sometimes after the manner of one that repents but this is spoken not as to any Affection in God but as to the Effect of the thing And the like is to be said of other Passions Obj. 5. The Angels are not reckoned up by Moses among the Works of the Creation Answ. We do not read in Genesis the very Words of the Creation of Angels yet this is to be understood there both Chap. 1. ver 1. and Chap. 2. ver 1. They are the heavenly Host and the Apostle to the Colossians Chap. 1. 16 17. expresly affirms That God is the Creator of all things Visible and Invisible Obj. 6. 〈◊〉 It is objected That the Doctrine of the Holy Trinity is not true but rather contradicts it self because there is but One God therefore not Three but there would be Three Gods if the Father was God the Son God and the Holy Ghost God Now when we speak of a Person we mean these Two things the Essence and the manner of Subsisting Answ. From a Trinity of Persons in created Beings is rightly inferred a threefold Essence but not so in Divine Beings If we name a Person of the Holy Trinity we mean a Nature or Essence that is common to more Persons than One But created things because they are finite their Substances or Persons must be separate So Socrates Plato and Aristotle although by a common Nature and Reason they are called Men yet are not One but Three Men And because in Divine Persons the Being or Essence is infinite therefore Three Persons subsisting in it although they they be truly Three yet are but One God Obj. 7. The Doctrine of a Trinity of Persons does infer a Composition in God Where there is Essence and Person there is a Composition either from a general or a particular Nature And where there are these Two there there is a Composâ—n But in God there is both because his Essence is one thing and his Person another Answ. There is not in God a Conjunction of an universal and particular Nature since God is the most simple Essence Nature and Suppositum tho' two things do not make a Composition in God as it does in created Beings in which Nature is one absolute thing and the Suppositum another whereas in God the Suppositum has a relative Nature and a Relation does not compound but distinguish more especially in God where the Relation does not really differ from its Foundation Where there
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
Vertue nor the Common-wealth The thing at last ended thus That the Archbishop should beg Pardon for what had been done so unadvisedly and â—ould promise to write to Cambridge to hinder these 〈◊〉 Arâ— froâ— being any further published or spreaâ—â—road which also he did But a long while after as it seems there was a Copy found aâ—ongst Wâ—itaker's Papers whereby at length this Work was made publick against the consent of the Authors After these Articles were made Baron continued both in his Professorship and in his Opinion but Whitaker died a few days after the Assembly at Lambeth At length Baron his Three Years being out for by the way according to the ancient Instiâ—ution the Professors were to continue in that Lecture but Three Years quitted his Office and retired to his private Studies After these two between whom the Contention arose Dr. Joâ— Oveâ— a most I earned Man was made 〈◊〉 〈◊〉 He sollowâ—d that way of â—aking which determâ—nes That sufficient Gracâ— is offered to every Man and that Christ died 〈◊〉 All. In every good thâ—g Grace does operaâ—e first and then in the next â—lace Free-Will informed and aâ—tuated by Grace Grace that Grace does operate in an 〈◊〉 manner and that not by binding up Men after a natural way to particular Actions 〈◊〉 Thaâ— justisying Grace is not consistent with deadly Sins before actual Repentâ— As to that obâ—ure Controversie about Predestination he behaved himself so as to condemn neither the former nor the latter Opinion of St. Austin as thinking there was no great matter of difference between them especially since St. Austin himself has said after the Dispute arose betwixt him and Pelâ—ins that he had the same Thoughts then as he formerly had when he opposed the Maniciâ—s and that now he had not so much changed his Oâ—ion as his way of Speaking What happen'd afterwards under the Reign of King Jâ—mes the First First 〈◊〉 1603. may be seen in Dr. 〈◊〉 Book 〈◊〉 about that Matter For there Dr. Reynolds with the rest that opposed the Bishops amongst other things which they thought did mightily tend to the puriâ—y of the Church of England they requested this also that the Lambeth Articles might be put into the Confession But King James would not grant their Request thinking that such sort of Desinitions did not tend to the Peace of the Church The Articles of Predestination and the Heads adjoyning proposed at Lambeth by Dr. Whitaker I. GOD has from all Eternity predestinated sâ—e to Life and reprobated some to Deâ—h II. The effiâ—ient Cause of Predestination is not a Foreâ—ght of Faith or Perseverance or good Works or of an other thing that is in â—he Person predestinated but it is the sole absolute and simple Will of God III. Of those that are Predestinated there is a determinate and certain Number which can neither be increased nor 〈◊〉 IV. Those who are not predestinated to Salvation shall of necessity be condemned for their Sins 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 VI. A truly faithful Man that is one that is indued with justifying Faith is certain with a certainty of Faith of the forgiveness of his Sins and of his eternal Salvation by Christ. VII Grace sufficient to Salvation is not afforded communicated or granted to ail Men whereby they may be saved if they will 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 IX It is not put in the Will or Power of every Man to be saved All these Propositions are either plainly inserted in the Book of Articles and were always approved of in our Church or else they may by a necessary Consequence be drawn and collected from the Articles The Articles proposed at Lambeth as they were drawn up by the Reverend Dr. Whitaker in his own Hand writing and presented to the Bishops and other Divines at Lambeth The Articles proposed at Lambeth as they were drawn up by the Bishops and other Divines and of the sense wherein they were admitted and approved of I. GOD has from all Eternity predestinated some to Life and reprobated some to Death I. THis Article was admitted in the same words for if by the first some be meant Believers and by the second some Unbelievers Here is no occasion of Contention but it is a very true Article II. The efficient Cause of Predestination is not a foresight of 〈◊〉 or 〈◊〉 or good Works or of any other thing that is in the Persons predestinated But it is the sole absolute and simple Will of God II. The moving or efâ— Cause of Predâ—tion to Life is not a foresight of Fâ—h or 〈◊〉 or Good Works or of any other thing that is in the Persons Predestinated but it is the sole Will of God that is well pleased In this second Article there was added by the Lambeth Divines 1. moving 2. to Life 3. The sole absolute and simple Will of God is changed into The sole Will of God that is well-pleased and that not without good reason For the moving Cause of Predestination to Life is not Faith but the Merit of Christ since God designed Salvation for those that are to be saved not for their Faith but for the sake of Christ. The word moving agrees properly to Merit and Merit is in the Obedience of Christ and not in our Faith These words to Life are added because altho a foresight of Infidelity and Impenitency be the Cause of Predestination to Death and so likewise of any thing else which is in the Persons predestinated to Death yet there is no Cause of Predestination to Life but the sole Good-Will and Pleasure of God according to that of St. Austin The Cause of Predestination is sought for and not found but the Cause of Reprobation is sought for and sound too The absolute and simple Will of God signifies something more than the sole Will of God that is well-pleased For the Will of God well-pleased is Conditional God would have us to do well if we would not be wanting to his Grace and it has pleased God to saâ— all Men if they would believe III. Of those that are Predestinated there is a determinate and certain number which can neither be increased nor 〈◊〉 III. In this Article there is nothing changed for it is most 〈◊〉 〈◊〉 be understood 〈◊〉 Fore-knowledge 〈◊〉 which is never 〈◊〉 〈◊〉 for neither 〈◊〉 nor sewer can be savâ— than those whom Gâ— did foreknow IV. Those who are not predestinated to Salvation shall of necessity be condemned for their Sins In this Article there is nothing changed for it is most true God having determined not to forgive Sins but to such as believe But if you would so interpret this and the former Article
and bewail them Lastly Bernard Epist. 107. ad Thom. Beverl saith After a Man is once come to a knowledge of himself in part let him boast in Hope but not yet in Security Security and Fear are with Bernard two Extreams the one is the Excess and the other the Defect See Serm. in Cantio 11. That the Faithful are thro' their whole Lives uncertain of their Predestination and Perseverance St. Austin is very full and clear De Corrept Gratiâ Cap. 13. almost at the Beginning Contrà Arâ—iculos sibi falsò impositos Artic. 12. In Epist. 107. De bono Perseverantiae Cap. 13. near the beginning And then in his Book De Civitate Dei Book 11. Chap. 12. THE OPINION OF THE Church of England CONCERNING Predestination And the consequent Doctrines of it Explained by Dr. Overal Divinity-Professor at Cambridge CHAP. I. Concerning Predestination THE Opinion that the Church of England holds in this Matter is plain in its XVII Article That the eternal purpose of Predestination concerning the Elect's being saved in Christ is so to be taught that in the mean time we must receive God's Promises in such wise as they are generally set forth to us in the Holy Scriptures And in our Doings that Will of God is to be followed which we have expresly declared unto us in the Word of God In all which we must suppose that the necessary and effectual means both of inward Grace and the outward Word towards 〈◊〉 receiving the Promises of God and doing hiâ— Will are to be understood to be by verâ— of 〈◊〉 Gospel-Covenant which is the 〈◊〉 〈◊〉 of the Spirit and not of the naked Letter according to that of Leo. He that looks only on the Duty goes without his Guide Wherefore under a general Promise and Precept every one may safely repose himself by a stedfast Faith and by a certain Hope and Trust may come boldly to the Throne of Grace at the same time assuring himself that if he does not trust in God's Promises nor obey his Commands he must blame himself and not God And own too that 't is thro' his own Negligence and not for want of Divine Grace lest he fall into that of Solomon Prov. 19. 3. The foolishness of Man 〈◊〉 his Way and his Heart sretteth against the Lord which St. Austin has frequently repeated against that Opinion Our Article therefore has thought sit so to join that eternal purpose of God concerning those whom he has chosen in Christ to be saved with the Divine Precepts and Promises as they are generally laid down together with the Means and Assistances annex'd to them that â—so we may fetch the original Ground of our Salvation from the eternal stedfast Purpose of Divine Election and not from any temporal unconstant variety of Man's Will That Grace may not be thought to be the necessary Consequence of Free-will but that all our Vertue and Strength in pious Affections and good VVorks of Faith as well as Perseverance is owing not to the uncertain co-operation of Man's Free-Will but to the efficacy of Divine Grace That in the End all may be ascribed to God and that he that Glories may glory in the Lord. These things being thus adjusted on both sides this seems to be the Order of God's Predestinating of us set forth in the XVII Article viz. That God foreknowing the Fall of Mankind did for a Remedy of the same determine to send his Son out of his meer Mercy and Compassion and so in him placed the condition of our Salvation For the performance of which he did appoint necessary Helps and sufficient Means more or less to all in general But to those whom he hath chosen in Christ out of the rest of Mankind he hath out of his good Pleasure bestowed and granted a greater and more abundant provision of Grace whereby they are most certainly led on to Faith Perseverance and eternal Salvation As for the rest they have nothing to complain of for hereby is shown both what the Free-will of Man left to it self can do under the Aid of a common yet sufficient Grace and also the singular Benesit of a special and prevailing Grace in those to whom God shall please to bestow it So that St. Austin's Opinion is true not only of the first Man but likewise of all his Posterity The God and Lord of all things has so disposed the Life of Men and Angels as first to show therein what their Free-will could do and then how far the Advantage of his Grace and the Love of Justice would prevail Thus God is the Saviour of all Men but especially of them that believe 1 Tim. 4. 10. which words of the Apostle as Prosper thought ought to determine this whole Cause CHAP. II. Concerning the Death of Christ. THE Opinion of our Church concerning the Death of Christ is so plain and every where so consistent with it self That Christ died for All Men or for all the Sins of all Men that it is to be wondered that any of us should ever have ventured to call it in Question It is said in the II. Article that Christ truly Suffered was Crucified Dead and Buried to reconcile his Father to us and to be a Sacrifice not only for Original Guilt but also for all the actual Sins of Men. Article VII As well in the Old as New Testament everlasting Life is offered to Mankind by Christ who is the only Mediator between God and Man being both God and Man Article XV. Christ came to be a Lamb without Spot who by Sacrifice of himself once made should take away the Sins of the World And again Article XXXI The Offering of Christ once made is that perfect Redemption Propitiation and Satisfaction for All the Sins of the whole World both Original and Actual And the same is to be met with in the common Catechism as the most plain sense of the second part of the Creed wherein it is proposed to every one to believe in God the Son who hath redeemed him and all Mankind according to the Nicene Creed who for us Men and for our Salvation descended c. And in many other places of our publick Liturgy as in the Prayer of Consecration in the Sacrament O God! who didst give thine only Son jesus Christ to suffer death upon the Cross for oâ— Redemption who made there by his oâ—e Oblation of himself once offered a full perfect and sufficient Sacrifice Oblation and Satisfaction for the Sins of the whole World And to every single Person to whom the Sacrament is administred t is said The Body of our Lord Jesus Christ which was given for thee And again His Blood which was shed for thee preserve thy Soul c. The Death of Christ therefore considered in it self must be a Price sufficient for All Men if it was given for All. But the Scripture saith plainly That God gave his Son for the World and lays a Condition thereon not the Death of Christ but