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
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
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
not so to do it from the Copy and Direction of the Church And it is not unworthy of a Minister to do some things that Children can do viz. to read Prayers or Chapters within Book Obj. 3. No body can execute the Office of an Advocate or a Physician by repeating any prescribed Forms Now a Minister is a Spiritual Advocate and Physician who ought to apply his Doctrine according to the different Circumstances of Time and Persons which is not to be done nor can be done 〈◊〉 the prescribed Words of a Homily composed by other Men are read to the People Answ. If a Physician or an Advocate repeat any thing out of their Books the hearer may procure Health and receive wholâ—ome Advice for himself or for others So it is in Divine Things likewise Notwithstanding the Ministry of those may be more effectual who know how to apply the Word of God according to the variety of Circumstances Besides those things that are contained in the Homilies for the most part are suited to all times And some things may be so applied to any time that there is almost no body but may easily understand them when they are read So that Readers may be of great use where better instructed Ministers are not to be had ART XXXVI Of Consecration of Bishops and Ministers THE Book of Consecration of Archbishops and Bishops and ordering of Priests and Deacons lately set forth in the time of Edward the Sixth and confirmed at the same time by Authority of Parliament doth contain all things necessary to such Consecration and Ordering Neither hath it any thing that of it self is Superstitious and Ungodly And therefore whosoever are consecrated and ordered according to the Rites of that Book since the the second Year of the asorenamed King Edward unto this time or hereafter shall be consecrated and ordered according to the same Rites we decree all such to be rightly orderly and lawfully consecrated and ordered Obj. 1 We do not any where in Scripture read of 〈◊〉 Answ. An Archbishop is no other than the highest of the Bishops who is as a Head set over other Bishops And although we do not meet with this Word in the Scriptures yet it agrees thereunto for the preserving of Order in the Church that 't is prudent and useful to constitute Degrees in the Church of different Dignity and Authority In the Old Testament there was a High Priest and Priests of a second and Inferiour Order In the New there were Apostles Prophets Evangelisâ—s Pastors and Teachers And it is not contrary to the Word of God that One should be above Another in the Church for Government 's sake Obj. 2. It is an impious thing that the Bishop should say to every one of those that are Ordained Receive the Holy Ghost as if he had the Power of conferring the Holy Ghost which is peculiar to Christ himself and was the miralous Token of his Divine Power But no mortal Man can assume this to himself or ought to imitate it Answ. The Bishop does not mean when he says Receive the Holy Ghost as if he could bestow upon them the inward Gifts of the Holy Ghost in an extraordinary manner but he says it because he confers upon them the external and ordinary Ministry whereof the Holy Ghost is the Author In which Sense also he says Receive thou Authority to preach the Gospel c. Obj. 3. Those first Bishops and Ministers after the Reformation were not rightly ordained because they were not Ordained by such other Bishops who had a continued Succession from preceding Bishops lawfully called and because in the Solemnity of Consecration and Ordination the accustomed Rites and Ceremonies were wanting Answ. Our first Bishops were Ordained by Romish Priests who although they had not amongst them a Purity of Doctrine yet they lost not the Power of Ordination It is agreed that those who are baptized by Hereticks are truly baptized And there is the same Reason for those who are Ordained by them The Pharisees sat in 〈◊〉 's Chair and Judas executed his Apostolick Office And why not since a wholsome and good Effect does not depend upon the Sincerity of him that administers but upon the Authority of the Institution The Ceremonies and Rites were likewise agreeable to the Holy Scriptures as may be easily made to appear from the Records and Writings of our own Countrymen If any one should now say that the Râ—mish Priests were not lawfully called and therefore Ours could not be rightly Ordained by them we have this to say That their Voâ—ion as oâ—he very Being and Essence of it was Legiâ—mate because even they were call'd to teach the Truth although the Accidents were Illegitimate Neither could they deprive our Bishops of their Vocation though they did not teach according to the Taste and Reliâ— of the Church of Rome We ought to obey God rather than Men. There are some too that make answer That a Magistrate and a faithful People may constitute and choose Bishops and Pastors especially in a Case of necessity Moreover a Succession from the Apostles is indeed required but this ought to be rather a Doctrinal than a Personal Succession ART XXXVII Of the Civil Magistrates THE Queen's Majesty hath the chief Power in this Realm of England and other her Dominions unto whom the chief Government of all Estates of this Realm whether they be Ecclesiastical or Civil in all Causes doth appertain and is not nor ought to be subject to any Foreign Jurisdiction Where we attribute to the Queen's Majesty the chief Government By which Titles we understand the Minds of some slanderous Folks to be offended we give Prâ—nces to our Princes the Ministring either of God's Word or of the Sacraments The which hing the Injunctions also laâ—ely set forth by Elizabeth our Queen do most plainly testifie but that only Prerogative which we see to have been given always to all Godly Princes in Holy Scripture by God himself that is that they should rule all Estates and Degrees committed to their Charge by God whether they be Ecclesiastical or Temporal and restrain with the Civil Sword the Stubborn and Evil-doers The Bishop of Rome has no Jurisdiction in this Realm of England The Laws of the Realm may punish Christian Men with Death for heinous and grievous Offences It is lawful for Christian Men at the Commandment of the Magistrate to wear Weapons and serve in the Wars Obj. 1. King 〈◊〉 ingenuously confâ—ed that the Priests and not he â—ad the chief Power in the Church 2 Chron. 19. 11. Aâ—arian the Câ—ef Priest is over you in all Matters of the Lord. Answ. In interpreting and administring of Divine Things the High-Priest was chief and principal but as to the Temporal Government he was subject to the King Obj. 2. The Holy Scriptures inform us that the Government of the Church is in the Hands of the Bishops and Priests Act. 20. 28. 1 Tim. 5. 17. Heb. 13. 17. Answ. The Government
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