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
and Mother in respect to different Natures not simply so For he was without Father in respect of his Humane Nature and in respect of his Divine without Mother Obj. 7 God was not angry with Mâ—nkind but abundantly loved it and therefore out of meer Charity sent his Son for which Reason there was no necessity that the Father should be reconciled to us Answ. God was certainly angry with us although he sent his Son He loved us as Creatures and hated us as Transgressors God's Wrath excludes the special and particular though not that general Love of God wherewith as such he loves his Creatures ART III. Of the going down of Christ into Hell AS Christ died for us and was buried so also it is to be believed that he went down into Hell Obj. 1. The Evangelists that have mentioned the most minute Circumstances in the History of Christ do not speak one Word of this Descent into Hell Answ. The Evangelists desired only to relate those things of Christ whereof either they themselves were Eye-witnesses or else had it from others that were so but no Mortal could see Christ descend Obj. 2. Christ did not go down into Hell in his Deity which is every where nor in his Body which was laid in a Sepulcher nor in his Soul which was in Paradise Luke 23. 43. Answ. The Soul of Christ might be upon one and the same Day in Hell and in Paradise For why may we not say that Christ after his Death and the Union of his Soul and Body restored might in a Moment descend into Hell and in a Moment return from thence We ought to believe many things the Manner and Circumstances whereof we are not able to define Obj. 3. Christ did not descend that he might shew his Victory because his Resuâ—rection was but the beginning of his Triumph nor that he might further suffer because he said upon the â—ss It is finished nor finally that he might free the Fathers from Limbo since Limbo is a meer Tale. Answ. * The Opinion â—f Bishop Peaâ—on and other emment Men of our Church in this Matter seems to be safer and lâ—ss liable to Exceptions That by Heâ— or Hades is meant rather â—he Place and State of the Dead after the Separation of Soul and Body when Christ as to his Humanity was willing to be detained â—ill his Resurâ— His Resurrection was the beginning of his Triumph manifested to us but perhaps not absolutely so for his Descent into the Lower Parts mentioned Epâ— 4. 9. was before his Resurrection And this Place seems very strongly to prove the real Descent of Christ into Hell Nor by our Adversaries Confession is there any Impiety in this Opinion if it be said that Christ went to manifest his Victory to the infernal Spirits and then presently enter'd into Paradise as he promis'd the Thief Obj. 4. It did not become Christ to honour those with his Presence who had been unworthy of his Favour and were eternally damned Ans. It did become Christ and for the Demonstration of his Justice and Glory it was fitting that he should present himself a Conqueror to infernal Spirits that he might bring a Terror upon the Devils and reproach the damned with their Folly and Wickedness However it be let us believe that Christ went down into Hell although we are not fully and plainly satisfied of the Sense and Manner of it ART IV. Of the Resurrection of Christ. CHRIST did truly rise again from Death and took again his Body with Flesh Bones and all things appertaining to the Perfection of Man's Nature wherewith he ascended into Heaven and there sits until he return to judge all Men at the last Day Yet it should seem that Christ could not raise himself from the Dead For Obj. 1. It appears very unaccountable that any one should die and yet raise himself to Life again Answ. It is indeed very unaccountable that mere Man should rise again by his own Power but Christ is God as well as Man Obj. 2. The Scriptures generally ascribe the Resurrection of Christ to God the Father as Rom. 6. 4. Answ. His Resurrection is indeed ascribed to the Father but not to him alone It is attributed to both because of the perfect Unity of their Essence Whatsoever the Father does that does the Son do likewise Obj. 3. 'T is objected That Bodies after Resurrection are not Flesh and Bones but of a Spiritual Nature 1 Cor. 15. 44. how could Christ then reassume his Body with Flesh and Bones Answ. Bodies after their Resurrection are said to be Spiritual not as to their Substance and Essence but as to their Qualities and Endowments they will be like to Spirits immortal and wanting neither Meat nor Drink Obj. 4. Bodies of Flesh are not immortal because as the Praphet Esa. 4. 6. says All Flesh is Grass Ans. All Flesh of pure Man is corruptible and as Grass but the Flesh of Christ is not such The Prophet there speaks of the common and ordinary Condition of Mortals and not of a most glorious Saviour who is very God Obj. 5. The Apostle tells us 1 Cor. 15. 50. That Flesh and Blood cannot inherit the Kingdom of God how then could Christ with both these ascend up into Heaven Answ. The Apostle speaks of Man as corrupted and not washed from his Sins by Christ or else of Flesh not yet freed from Corruption That such shall not inherit the Kingdom of God for the Body cannot enter into Heaven till it be freed from Corruption Obj. 6. Christ will not forsake us even to the last Judgment for he told his Disciples Mat. 28. 20. Lo I am with you even to the end of the World And in the way to Damascus he appeared to St. Paul Acts 9. 17. And again in the Castle he stood by him in the Night Acts 23. 11. Answ. Christ speaks of a Spiritual Presence by his Grace and not of a Bodily one by Nature And then what if Christ did promise his Disciples that he would be with them by a Substantial Presence if need so required We are not to fix Christ so to the Heavens as if he could not appear upon Earth as perhaps in an extraordinary manner he did appear to St. Paul although many understand that place of a mental Vision However Heaven is the ordinary place of his Residence Obj. 7. It is apparent that Christ will not judge all Men for he that believes shall not come into Judgment John 5. 24. The Prince of this World the Devil is already judged John 16. 11. And also he that believes not John 3. 18. is condemned already Answ. He that believeth shall not come into the Judgment of Condemnation but of Absolution But the Devils and all Infidels are already judged in God's Decree or in his revealed Word or by their own Consciences which is the beginning of their Punishment but hereafter they will be condemned accordding to the Revelation and Manifestation of Judgment already made to
prevail as that no Publick Assembly either very numerous or very remarkable can be found to worship God rightly As in the time of Elijah 1 Kings 19. 14. The Prophet complains that he alone was left not only of the Prophets but of all the Sons of Israel with whom the publick and ordinary Worship of God was yet observed and that these Words of the Prophet are to be taken in the largest Sense and not of the Kingdom of Samaria alone the Apostle gives us to understand Rom. 11. And then the Kings of Judah at that time revolted and grew cold in their Worship and the service of God Now those Seven thousand that had not bowed the Knee to the Image of Baal did not constitute any visible Church because they lay concealed in the midst of Idolaters and not so much as the Prophets were known Let us withal consider how small a Church it was while Christ was alive and almost all Men opposed him and his Doctrine and when the Son of Man shall come the second time he will hardly find Faith in the Earth Luke 18. 8. All this is not said as if there were not visible Assemblies to be found agreeing with us in Doctrine for the Eastern Churches have retained the Fundamentals of Religion uncorrupted and would never be Subject to the See of Rome So in other Countries there have been always Assemblies of the Faithful that have maintained our Cause as very many have demonstrated ART XX. Of the Authority of the Church THE Church has Power to decree Rites or Ceremonies and Authority in Controversies of Faith And yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written neither may it so expound one place of Scripture that it be repugnant to another Wherefore altho' the Church be a witness and keeper of Holy Writ yet as it ought not to decree any thing against the same so besides the same ought it not to enforce any thing to be believed for necessity of Salvation Against which it is Objected Obj. 1. The Lord has said Deut. 4. 2. Ye shall not add any thing to the Word which I command you and therefore it seems the Church has no Power of adding Rites and Ceremonies Ans. These Words are not to be understood of every Addition that is made but of That only which is contrary and repugnant to Scripture or which is a Corruption of what God had commanded by Moses Obj. 2. The Apostle would not have the Christians to be subject to the Ordinances of Men Col. 2. 20. but Ecclesiastical Ceremonies are such Answ. The Apostle forbids the Colossians to be subject to the Decrees of the Ceremonial Law of Moses such as The not touching dead Bodies lest they should be defiled The not eating of this or that Meat as if it were unclean but he does not speak against such Rites and Ceremonies which tend to preserve the external Worship of God and the State of the Church Obj. 3. Those Doctrines which are the Commandments of Men ought not to be taught otherwise it were in vain to worship God Mat. 15. 4. Answ. Men would indeed worship Christ in vain if they neglected his Commands to obey the Commandments of Men But Christ does not blame such Precepts of the Church as are not contrary to the Divine Laws but only such Commandments of Men as are purely human Conceits invented by Men contrary to the Will of God Of which there are some vain and trifling as the Superstitious Washings ver 2. others Erroneous as that the Soul is polluted with Meats ver 11. and others again absolutely contrary to the Word of God as the defrauding of Parents ver 6. Obj. 4. Scripture is the Judge of Controversies and therefore the Church has no Authority in them Answ. In the deciding of Controversies of Faith the Church has not the supream and principal Authority but a ministerial and limited one as far as it follows the judgment of Scripture and declares that to others ART XXI Of the Authority of General Councils GEneral Councils may not be gathered together without the Commandment and Will of Princes and when they be gathered together forasmuch as they be an Assembly of Men whereof all be not governed with the Spirit and Word of God they may Err and sometimes have erred even in things pertaining unto God Wherefore things ordained by them as necessary to Salvation have neither Strength nor Authority unless it may be declared that they be taken out of Holy Scripture Obj. 1. The Church is sometimes desâ—itute of a Christian Prince and yet even then Councils are to be called Answ. This Article is to be understood of that time when the Church is not destitute of such a Prince Obj. 2. Princes have only Authority in Political Matters and Christian Princes are not set over Christians as they are Christians but as they are Men For Princes themselves as they are Christians are the Sheep and for that reason must be Subject to the Shepherds Answ. Princes have Authority in Ecclesiastical Matters not to officiate in Holy Things but to take care that they be done Christian Princes are set over Christians as such because altho' Princes are the Sheep in respect of such Actions which relate to an inward Ecclesiastical Government such as the Preaching of the Word and Administration of the Sacraments yet in respect of the outward Government of the Church Princes are the Pastors of all their People Kings are under Ministers in some Ecclesiastical Matters but Ministers are subject to Kings in all Civil Concerns Obj. 3. It is said that where two or three are gathered together in the Name of Christ they shall always obtain what they desire Much more then shall Bishops praying in a Council obtain all things necessary to determine whatsoever relates to the Church Answ. The Faithful do not always obtain what they desire and if they did obtain it they do not always use it with the best Wisdom and Discretion therefore they often Err And altho' Christ be with us yet in this Life we know but in part Obj. 4. The whole Church cannot err in Faith Mat. 16. 18. but a Council does represent the Church and the whole Authority of the Church is formâ—ly in the Bishops as the Sight is in the Eye Answ. Tho' a Council do represent the Church yet its Legates and Ministers may err whilst the whole Body of the Church does not Councils are but a part of the Church and the same Privileges do not belong to the Part as to the Whole They that are not in Councils have sometimes particular Gifts by which Councils themselves might be mended Neither are all the Eyes of the Church in those Bishops that are met in Council whereas there are many Bishops out of the Council that see as well as the other Nay all single Christians do in some measure see And their Gifts are not to be despised neither Obj. 5.
was then in the Hands of the Bishops and Priests because at that time the Church had no other Watchmen and Conducters of Souls but the Word of God does not exclude other Supporters of the Gospel such as pious Princes are whom the Church has sometimes accounted Guides to promote Piety Obj. 3. We find that the Apostles governed the Church Acts 20. 28. Passed Sentence concerning Religious Controversies Acts 15. 6. and inflicted jâ—st Punishments upon Offenders Acts 5. 3. And therefore the Government of the Church in this Kingdom of England does of Right belong to the Ministers and not to the King's Majesty Answ. The Apostles were Ministers extraordinary And that ancient State of the Church wherein there were no Christian Princes must not be made use of for a constant and standing Rule Obj. 4. To Christ was given all Power both in Heaven and Earth Mat. 28. 18. By which is signified 〈◊〉 Spiritual and an Eâ—rthly Kingdom But Câ—ist gave the Keys of both to Peter Mat. 16. 19. Now Peter has given his Authority to the Bishop of Rome And therefore to this Bishop as in others so also in this Kingdom of England dâ—s this 〈◊〉 belong Answ. Some understand the 〈◊〉 Place of a Spiritual Power As if Christ had said As in Heaven I am the King of Angels and blessed Spirits so by Faith I reign in the Hearts of Men. Others interpret this exalted Power to be given to Christ the Mediator over all Creatures which could not be communicated to mere Man But now in neither of these Senses did Christ give an absolute Power to Peter he only gave him a Share in the Ecclesiastical Ministry and in the same Sense the Keys were given to the rest of the Apostles Mat. 18. 18. Besides could you suppose that Peter had such a Power given him above the rest of the Apostles it could not yet be proved that the Pope as being his Successor is possessed of the same Authority Obj. 5 King John made this Country tributary to the Pope Answ. King John unwillingly and out of Fear made England tributary to the Pope and because it was to the Prejudice of the Kingdom and his Successors Henry his Son with the chief Estates of the Realm protested against this Donation nay and threatned that they would defend themselves by Arms against the Temporal Jurisdiction of the Pope as appears by our English Annals Obj. 6. Against the latter part of this Article 't is objected that Theft is a grievous Crime and yet the hanging of Thieves is against the Law of God which thinks it sufficient to punish it with a Four or a Five-fold Restitution Ex. 22. 1 2. Answ. Some answer to this that That Law of not inflicting a Capital Punishment upon Thieves was parely Political and did belong only to the Jews Neither was it ever repeated or confirmed under the New Testament And then they say that when Faults were multiplied the Punishment was to be more severe and prove from Pâ—v 6. 31. That the Punishment of Theft was heightned to a Seven-fold Restitution and then tâ—ey allâ—dge 2 Sam. 12. 5. that of a Thief that was condemned to Death by King David They say besides that the Law of Moses does not at all hinder but that Thieves may suffer Death especially supposing that Capital Punishments for such Crâ—mes be 〈◊〉 by a publick Law and a general Consent of All For Laws of this sort in things not contrary to Piety do approach very near the Nature of Divine Laws Rom. 13. 1 2. And again supposing that the Thieves are not weak and sickly Men unsit for working or not taken care of by the Overseers of the Poor for there is a regard to be had to such as are compelled by extreme Want to steal Besides too supposing Thefts cannot be corrected by gentler and lâ—ghter Punishments Or lastly supposing that which is taken away by stealth be a considerable Injury and Loss to the Owner Obj. 7. Capital Punishment of â—einous Offences seems to be contrary to the Law of Charity so peculiar to the Gospel for the New Testament as 't is a gracious 〈◊〉 does not admit of Revenge or Punishments too severe Answ. Under the Old Testament heinous Offences were punished with Death notwithstanding the Law of Charity which was as much in force then as it is now But Grace in the New Testament as to the Matter of Salvation is opposed to a slavish Fear and rigorous Observance of the Law of Moses but nor to any Capital Punishments inflicted by the 〈◊〉 upon Offenders Obj. 8. To the last part of the Article 't is objected That 't is the express Command of God that Man's Blood be not shed Gen. 9. 6. But Wars cannot be waged without shedding of Blood Answ. It is a private and not a publick Slaughter that is there forbidden Obj. 9. It is the Command of Christ that we resist not Evil but whosoever shall smite thee on thy Right Cheek turn to him the other also Mat. 5. 39. Answ. Christ here teaches us the utmost Patience that we should not repell Injuries in any violent manner but rather to bear them patiently than to strive with self-will'd Men or study any private Revenge especially when the Love of our Neighbour the Conversion of Insidels or the Glory of God require this Submission from us This Duty seems chiesly to belong to Christians in the time of a publick Persecution such as was almost continual in the Primitive Church Yet we are not hereby forbid to avoid an Injury by such Rules of Defence as are unblameable Neither are Magistrates forbidden to execute publick Revenge otherwise the Malice of wicked Men would be sharpened and the Common-wealth would never be in quietness Obj. 〈◊〉 It is said Mat. 26. 52. All they that take the Sword shall perith with the Sword Answ. Our Saviour here speakâ— of him that shall take up the Sword by a 〈◊〉 Authority and not of a Magistrate 〈◊〉 God's Minister that bearetâ— not t◠〈◊〉 in â—ain Rom 13. 1 2. Obj. 〈◊〉 The Armâ—â—ians are not Carnal but Spiritual saith St. Paul 2 Cor. 10. 4. Answ. The Means which the Apostles were wont to make use of in planting and promoting the Gospel is there spoken of Such they were not says he as Men of Carnal Minds are wont to use to gain Authority to their Doctrine such as Humane Skill Flattery and outward Force But they were the inward Truth and Efficacy of the Doctrine it self Now it cannot be gathered from all this that it is not lawful to wage War upon just Reasons ART XXXVIII Of Christian Mens Goods which are not common THE Riches and Goods of Christians are not common as touching the Right Title and Possession of the same as certain Anabaptists do falsly boast Notwithstanding every Man ought of such things as he possesseth liberally to give Alms to the Poor according to his Ability Obj. 1. The more common any Good is the better it is and therefore
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