the Faith of Man and from thence Salvation is to follow conditionally That the Son was so given that whosoever believeth in him shall be saved But whether Men believe or not God gave his Son for them and through him offered Salvation on the Condition of Faith Now that Men should perform this Condition God does both command in his Word and by the Grace of his Holy Spirit does actually excite and co-operate So that if they do not believe the Fault may be in Men and not in God As on the contrary if they do believe that must be attributed to Divine Grace and not to any Humane Virtue Whence it is plaâ— that it was God's Will and Design that Christ should die for All though All through their own Unbelief and Impenitency do not from thence receive the Fruits of Salvation But then there are some Effects of this that do redound to All as the Common Vocation The Warnings and Encouragements not only of the External VVord but of Internal Grace too And lastly the General Resurrection of All. For because Christ by his Death and Resurrection did overcome Death and rose again therefore shall all Men likewise rise again from the Dead as the Apostle saith 1 Cor. 15. 22. As in Adam all die so in Christ shall all be made alive For the same Reason has Christ obtained to himself a Dominion over all Men because he dyed for All As St. Paul has abundantly shown VVhich Rom. 14. 9. 2 Cor. 5. 14 15. Places as they sufficiently prove that Christ died singly for All so they signifie to us that both the general Promises of Salvation to all Believers with whatsoever is sufficient for common Grace and also the Purpose of particular Election and Grace effectually persevering nay and the Preparation and Foreknowledge of these are all founded in the same Christ and in his Death fore-seen from all Eternity So that out of the side of Christ's dying upon the Cross not only the Sacraments of the Church but likewise all saving Goods and Graces must be understood to flow And this Opinion is so manifest in the Scriptures that Calvin who was otherwise sufficiently rigid about Predestination in explaining those very places which others brought to take away the Universality of Christ's Death as in some 't is said that he dyed for Many has every where interpreted them of All. Thus upon Heb. 9. 20. he says that Many is taken for All. So again upon Rom. 5. 18 19. It is certain says he that all Men do not receive Advantage from the Death of Christ but then this is owing to their own Infidelity that hinders them VVhich VVords do plainly enough favour the common Opinion Therefore it must not be said that this which is so clear in it self that Christ dyed for All ought to be explained from an extravagant and rigid Conception of Secret Predestination but we are rather to interpret that Secret by a thing which is plain in it self that so it may be truly consistent with what was rightly enough delivered in a common Saying of the Schools That Christ dyed for All sufficiently For theâ— Elect and Believers effectually Had they not corrupted their meaning by the following Hypothesis The Death of Christ had been sufficient for All if God and Christ had so intended CHAP. III. and IV. Concerning Free-Will and the Co-operation of Grace THE Desinition of our Church concerning Free-Will and Grace is short being set down in the Tenth Article in these VVords The Condition of Man after the Fall of Adam is such that he cannot turn and prepare himself c. In which VVords both Merit and Strength towards any Spiritual Good are denied to Man in a fallen or sinful State i. e. He cannot turn and prepare himself for Faith and Calling upon God c. Where notwithstanding it is supposed in the first place that Man in Natural and Civil Matters has a Free-VVill and does exercise his own Natural Strength and even Good VVorks in that kind with which yet he cannot turn and prepare himself to Faith and a Spiritual Good 2. The necessity of Grace for the doing VVorks of Piety is shown because without the Grace of God we are not at all able to do such VVorks VVhere also we may learn by the way that the Grace of God being supposed we can and are able to do something towards VVorks of Piety 3. From thence we understand how this Grace is given and whence it is to be had i. e. By the Grace of God which is by Christ. 4. We may learn likewise how Grace operates viz. By preventing us that we may will and by co-operating with us when we do will Now Grace prevents us that we may will by enlightning the Mind inspiring the Will injecting pious Thoughts and good Desires and by seasoning the Heart with Zeal and the Affections of Faith Therefore of our selves we do not do a good VVork either because we do not know what is Good or the Good does not delight us So St. Austin explains this Matter Ignorance and Infirmity says he are Vices which hinder the VVill from moving towards any good VVork or abstaining from an ill one Now that we may come to know what we were ignorant of and that that may be made sweet which before did not delight the Grace of God is necessary to help and assist the VVills of Men and if they be not helped hereby the Fault is in themselves and not in God And then Grace co-operates with us not only by concurring but also by directing and protecting by strengthning and helping of us for our Endeavours to Good are nothing if they be not excited by preventing Grace and they are vain if they be not assisted by co-operating Grace as Bernard saith De Gratia lib. Arb. Nevertheless in both these Acts of Grace Free-will is not taken away but perfected For as the same Bernard says Ep. 46. ad Valentinum If there be no Free-Will there is nothing to be saved and if there be no Grace there is no Salvation And so St. Austin If there be no Free-Will how shall God judge the World and if there be no Grace how shall he save it Add to this that of St. Prosper If the Will be taken away where is Lib. 1. ca. 1. De Vocatione Gentium the very Original of true Vertues If Grace be taken away where is the very Cause of Good Works In all which there is not one Word of the Operation of irresistible Grace For although Grace may very often work certainly and infallibly where it operates according to the purpose of eternal Election and though it be certain that the Decree of attaining the End proposed stands good supposing the Divine Preparation and Fore-knowledge Yet herein it does not operate by any irresistible Force the Liberty of the Will being preserved even under the Aids of Grace So likewise in many other things preventing Grace being supposed it has an Event
Rebellion of the Powers of our Souls that disposes us to all manner of Sins ART X. Of Free-Will THE Condition of Man after the Fall of Adam is such that he cannot turn and prepare himself by his own natural Strength and Good Works to Faith and calling upon God Wherefore we have no Power to do Good Works pleasant and acceptable to God without the Grace of God by Christ preventing us that we may have a Good Will and working with us when we have that Good Will Against this Doctrine it is Objected Obj. 1. That God commands Men to turn to him and to believe in him Zach. 1. 3. Mark 1. 15. and in many other places to perform all Works of Piety Therefore this they can do otherwise it would be commanded to no purpose Answ. From a Precept to an Ability to perform it we can draw no Argument We can indeed do Offices of Piety and that only when we are acted and excited to them God gives what he Commands and helps what he has given without Him we cannot be good and without our selves he will not make us so Obj. 2. It is tyrannical to punish any one for not doing what he could not so much as Will or Desire Answ. He would be indeed a Tyrant that should command such things to be done as are not in Mens Power But God made Man with Abilities to fulfil his Commands And then God requires of Man Obedience to his I aw not by setting himself upon the exact fulfilling of it by his own feeble Strength but upon considering the impossibility of the thing with respect to the Powers of Nature to betake himself to Christ through whom the Faithful are able to do all things Obj. 3. If Man had not a Free-Will he would Sin necessarily and then ought not to be punished and so all Use of Exhortations Reproofs and all endeavour after Good Works would be taken away Answ. A Man without the help of Grace sins necessarily whosoever is under this necessity it is his Fault for he has drawn this necessity of sinning upon himself and therefore is justly punished by God And then as for the Use of Exhortations that is not taken away with those that have the sufficient Assistance of God The Precepts which cannot be performed by the strength of Nature are useful in this respect that they put us in mind of our Weakness invite us to an earnest endeavour to pray and so lead us to Christ who is wont to assist the weak And these are the efficacious means that God together with his Grace makes use of in Man's Conversion that what is impossible to Nature may in this way become very easie Obj. 4. Men are called Labourers Mat. 20. 8. and Labourers together with God in the business of Salvation 1 Cor. 3. 9. Answ. Men do indeed co-operate with God by Grace not by their own Strength and therefore they are said to co-operate in respect of assisting and not of preventing Grace ART XI Of the Justification of Man by Faith WE are accounted Righteous before God only for the Merit of our Lord and Saviour Jesus Christ by Faith and not for our own Works or Deservings wherefore that we are justified by Faith only is a most wholsome Doctrine and very full of Comfort as more largely is expressed in the Homily of Justification Obj. 1. In this Article there seems to be a Contradiction when it is said we are accounted Righteous only for the Merit of Christ but afterward it is said this is done by Faith Answ. Here is no Contradiction at all We are only accounted Righteous by the Merit of Christ as by an impellent Cause yet this is done likewise by Faith as by an instrumental Cause whereby we obtain that Merit Obj. 2. By Justification we are restored to that State from which by the Sin of Adam we were fallen Rom. 5. 19. Since therefore we lost inherent Righteousness by Adam's Fall we recover it again by Justification Answ. We are restored by the Righteousness of Christ and partly by inherent Righteousness too The one as the most perfect is imputed for perfect Righteousness Rom. 4. But the other is too weak for us to be able to stand before God Esa. 64. 6. In the afore-cited place Rom. 5. the Word as does not determine the manner or the quality but the original Author of Righteousness Obj. 3. It is said Rom. 8. 24. By Hope we are saved Answ. By Hope is there meant Trust and so it falls in with Faith Even by Hope we are said to be saved because we are not actually possessed of Salvation but by Hope not that we are justified by any peculiar Vertue of Hope Obj. 4. Many Sins were forgiven Mary Magdalen because she loved much says the Text Luke 7. 47. therefore by Love she was Justified Answ. The Particle because does not denote any forcible cause of Justification but only a significative one for Love is a sign of Justification and is the fruit and companion of Faith but yet it has not an equal share with it in the Act of Justification Here is no Consequence her Sins were forgiven because she loved therefore Love is the cause of Forgiveness So neither does this follow A Man lives because he walks therefore walking is the cause of Life ART XII Of Good Works ALbeit that Good Works which are the fruits of Faith and follow after Justification cannot put away our Sins and endure the severity of God's Judgments yet are they pleasing and acceptable to God in Christ and do spring out necessarily of a true and lively Faith insomuch that by them a lively Faith may be as evidently known as a Tree discerned by the Fruit. Obj. 1. Many Men believe the Articles of Faith to be true that do yet lead wicked Lives therefore Good Works are not always the Fruit of Faith Answ. Such Men as always live wickedly have not justifying Faith but only the empty Profession of it Obj. 2. The Integrity of Job is described Chap. 1. 2. David asks to be judged according to his Righteousness nâ—y and boasts of it too Psal. 7. 8. And then we read of Zachartah and Elizabeth that they were both Righteous before God Luke 1. 6. It seems then that their Works would bear the Judgment of God Answ. A partial Perfection which is Sincerity is attributed to the Godly but not an absolute one such as is called a gradual Perfection as if they could be able to stand the severe Trial of Divine Judgment Job says he could not do so Chap. 9. 2 3. It is one thing to speak of the Righteousness of a Cause and another of a Personal Rightcousness in respect of which latter David himself confesses that he could not bear the Judgment of God Psal. 130. 3. 143. 2. Obj. 3. St. James concludes Chap. 2. 24. That a Man is justified by Works and not by Faith only Answ. St. James speaks of Justification or the proof of Justification
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
Will chiâ—fly and first of all nay in no sort is it placed in the Will that any Man whenâ—oever he pleases mâ—y attain Salvation But thâ—t there is sometiâ—s a sort of Power in the Will subordinâ—te and agreeable to Grace no body will dâ—ny 〈◊〉 has any regard to St. Austin Whilst we hav◠〈◊〉 says he whilst it is in our Power to do 〈◊〉 〈◊〉 Aâ—d in another place spâ—king of the 〈◊〉 shâ— of Hell There is a grâ—ter 〈◊〉 says 〈◊〉 whâ—h yoâ— oâ—ght â—o fâ—ar and which yâ—u have in your own powâ—r to prevâ—nt coming upon you The Judgment of the most Râ—verend and Learned Father in God Lancelot Bishop of Winchester who himself had a great part in the Affair concerning the Articles that were offered to the Assembly at Lambeth by Dr. Whitaker THE Four first Articles are about Predestination and Reprobation The one is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Depth of the Riches of the Wisdom and Knowledge of God! Rom. 11. 33. the other by the Prophet A great Deep Psal. 36. 6. I in truth ingenuously confess that I have followed St. Austin's Advice Such Mysteries as I cannot unfold to admire them as they are concealed And therefore for these Sixteen Years ever since I was made Priest I have neither publickly nor privately dispuâ—ed about them or medled with them in my Sermons And even now I had much rather hear than speak of them my self And indeed since the Place it self is doubtful and has on both sides dangerous Precipices Since some of the Texts of St. Paul from whence commonly these Opinions are drawn are to be reckoned as St. Pâ—ter â—serves amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood And since there 〈◊〉 many amongst the Clergy who are ab◠〈◊〉 such Matters with that 〈◊〉 〈◊〉 〈◊〉 as they ought and few aâ—g 〈◊〉 â—ople 〈◊〉 â—re 〈◊〉 proper 〈◊〉 〈◊〉 〈◊〉 â—hings I should advisâ— if it were 〈◊〉 〈◊〉 nothing might be said on either side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might not every whâ— be so 〈◊〉 〈◊〉 â—lly managed as it is wâ—t to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better Purpoâ—e to teach 〈◊〉 〈◊〉 â—nly the way to Salvation in things manifestly relating to a Holy and a well-govern'd Life than to trouble their Heads with the Secrets of Providence and the hidden things of God whereas an over-curious Inquiry into these things does but turn Peoples Heads and make them break out into Enthusiastick Frensies and scarce ever tend to the Edification of strait and narrow Dispositions However being asked to give my Opinion concerning these Articles and that by your Lordship too whom it is my Duty to obey I answer thus in short To the First wherein Predâ—stination is assâ—ted That God in his Eternal whether you will call it â—ore-knowledge or Knowledge whereby he sees things which are not as though they were has predestinated some and reprobated others is I think without all manner of doubt The Words of Scripture are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Foundation of the World i e. God has chosen us from all lâ—ternity and when he had chosen did predestinate 〈◊〉 〈◊〉 1 4 5. Now it was out of the World that â—e hath chosen us John 15. 19. And therefore he has not chosen All Men in the World but only Some otherwise it could not â—e called Election But then those whom he hath not chosen supposing him to approve of his Choice as the Nature of Election bears he hath reprobated And for this the Scripture use the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to câ—t away Rom. 11. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reject or reprobate Heb. 12. 15. There â—ms to be almost the same Reason for Reprobation as for Election for one as for the other And if this do not appear plain enough I would add That some are predestinated one way namely by Christ and others â—e reprobated another namely for their Sins To the Second Article wherein the Cause of Predestination is explained The Word of God by the Prophet is most true That in me only is thy Help i. e. Help is to be had from none but me and from me you can have nothing else but Help As also that of the Apostle Who is it that maketh thee to differ from another i. e. from God alone we have whatsoever makes us to differ from others But yet concerning that Expression the sole good will and Pleasure of God it may be asked 1. Whether it includes or excludes Christ i. e. whether the Act of Predestinating be an absolute or a relative Act. As to my self I think it to be relative and that there is no good Pleasure of God towards Men but by his Son in whom he is well pleased nor that any one is predestinated either before or without the Direction and Approbation of Christ. But as the Scripture has it Christ was first fore-known 1 Pet. 1. 2. and then we in him Rom. 8. 29 Christ was first predestinated Rom. 1. 4. and then we by him Eph. 1. 5. Now we are not as some imagine in the first place elected and Christ afterwards and for our Sakes For it were impossible for us to be predestinated into the Adoption of Sons but by a natural Son neither could we be 〈◊〉 to be â—formable to the Image of his Son as the Scripture speaks unless the Son were first appointed to whose Image we are to be conformed Wherefore to this Article likewise I would choose to add The good Pleasure of God in Christ And then in the second Place it may be asked likewise whether this sole Will and good Pleasure includes or excludes the Fore-knowledge of God I can by no means think that these Two things viz. to sore-know and to predâ—stinate are to be separated but we should rather as the Aposties do joyn them together But in this neither dare I give my Opinion rashly or condemn the Fathers who almost All do assert that we are both elected and predestinated according to a Faith foreseen which also Beza himself confesses saying That the Fathers are by no Upon 〈◊〉 of Rom. ver 2 Edit 2. mâ—ns in this Matter to â—e regarded who refer it all to a 〈◊〉 In which notwithstanding I should think that they spoke rather concerning the Series and Order that God made use of in the Act of Predestination than of the real Cause of it Which Order some dispose one way and some another according to their different Apprehensions But the Fathers seem to me to have thought thus That there was no Election but what was disposed in this following manner 1. That God loveth Christ and then loves us in Christ as also the Apostle says Eph. 1. 6 That God hath accepted us in the Beloved 2. Those that are thus accepted he does endue with Grace and Faith 3. Those that are so endued and thereby distinguished from the rest he does elect And 4. The Elect he does predestinate Most certainly 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