Obj. 1. No body can give what he has not But wicked Ministers have not Grace and Forgiveness of Sins and therefore they canâ—t effectually administer the Sacraments whereby they are obtained Answ. A minister does not give Heavâ—y Gifts effectually as the principal efficient Cause but as the instrumental one Now the Effect ought not to be like the Instrument but the first Cause Besides he does not properly give the same Gifts but only the external Signs of them Hence God is said tâ— circumcise tâ—e Heart Deut. 3. 6. And Christ bâ—ptized with the Holy Gâ—st but Joâ—n with Water Mat. 3. 11. Obj. 2. God said to â—e Wicked or Ungodly Mâ—n What hast thou to do to declare my Statutes or that thou shouldest take my Covenant in thy Mouth seeing thâ—n hatest Instruction and casâ—est my Words behind thee Psal. 50 16 17 And since God would not have wicked Mâ—n administer Holy Things methinks 〈◊〉 Ministry sâ—uld be unprofitable Answ. This 50th Psalm does not speak peculiarly of Ministers but of the People of the Jews whom God chastised because they had his Law always in their Mouths and were very frequent in their Sacrifices and yet lead wicked Lives and this sort of Worship it is that is there spoken against But if the Place be applied to Ministers it may be said that the Ministry of one that leads a wicked Life is not acceptable to God in respect to the Person that administers but yet it may be efficacious and profitable in respect to the Hearers Obj. 3. A Man that is overtaken in a Fault is to be resâ—ored by the Spirit of Meekness Gal. 6. 1. Much more then ought a Minister in respect to his Person therefore he ought not to be chastised and deposed Answ. Wicked Ministers are to be often warned but if they will not at all obey these Admonitions they may and ought then to be deposed ART XXVII Of Baptism BAptism is not only a Sign of Profession and Mark of Difference whereby Christian Men are discerned from others that be not Christened but it is also a Sign of Regeneration or New Birth whereby as by an Instrument they that receive Baptism rightly are grafted into the Church The Promises oâ— the Forgiveness of Sin and of our Adoption to be the Sons of God by the Holy Ghost are visibly signed and sealedâ— Faith is confirmed and Grace encreased by Vertue of Prayer unto God The Baptism of young Children is in any wise to be retained in the Church as most agreeable with the Institution of Christ. Obj. 1. God confers Grace whereby Men are grafted into the Church and there were some that were Members of the Church before their Baptism namely The Treasurer to Queen Candace Acts 8. Cornelins the Centurien Acts 10. 〈◊〉 even by their good Works shewed that tâ—ey were regenerate and for this Reason Baptism is not the only Sign of Regeneration nor is it oâ—ing solely to that that Men are grafted into the Church Answ. Although God be the principal Cause of Salvation yet this does not hinder but that Baptism may be the Means that God may make use of in bestowing Salvation And then Baptism in Infants is their first Entrance into the Church though it be not so in Persons grown up as in the Examples that are alledged But yeâ— Baptism is not without its Benefit even in Persons grown up inasmuch as it confirms their Faith It is true Good Works did testifie that there were many Believers but they did not so 〈◊〉 do it as publick Baptism in the Church Obj. 2. The Promises of God are most sure in themselves and do not need any Confirmation by the Sacraments Answ. The Promises of God are indeed most sure in themselves but in respect to us they do want Confirmation Obj. 3. It is the Holy Ghost that fixes in our Minds the Certainty of the Divine Promises Answ. The Holy Ghost gives us Assurance but it is by the Mediation of the Word and Sacraments Obj 4. The Faith of the Gospel which is preached to us does exclude all manner of doubtting and therefore does not need any Confirmation by the Sacraments Answ. The Faith which we preach does exclude all doubt in respect of the Object but not in respect of the Subject We know that Christ is Omnipotent and Faithful although we our selves be weak We know that a weak Faith may be true but yet that which is less liable to doubting is more perfect And then we cannot doubt that Men by Baptism and other Means may still obtain a greater measure of Faith Obj. 5. Infants are not to be baptized because Christ commands us first to teach and then baptize Mat. 28. 19. But Infants cannot be taught Ans. That place is to be understood of such Persons as are grown up that are capable of Learning and noâ— of Infants Besides the Word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not properly signifie to teach but to make Disciples and this may be spoken of Infants The Children of the Jews were without any appointment circumcised and the same Reason holds for baptizing Christian Infants Obj 6. Tâ—se who believe not are to be with-held from Baptism but Infants do not believe because they have no Knowledge of Good or Evil Deut. 1. 39. Answ. All these places relate to Persons grown up And then besides the Faith of Parents is thoughâ— sufficient for their Children why may not the Faith of another as well be sufficient to them as the Sin of another be imputed to them ART XXVIII Of the Lord's Supper THE Supper of the Lord is not only a Sign of the Love that Christians ought to have among themselves one to another But rather it is a Sacrament of our Redemption by Christ's Death Insomuch that to such as rightly worthily and wiâ—h Faith receive the same the Bread which we break is a partaking of the Body of Christ And likewise the Cup of Blessing is a partakâ— of the Blood of Christ. Transubstantiation â—r â—he Change of the Substance of Bread and Wâ—e in the Supper of the Lord cannot bâ— proved by Holy Writ but it is râ—pugnant to the plain Words of Scripture â—verthroweth the Nature of a Sacrament and has given occasion to many Superstitions The Body of Christ is given taken and eaten in the Supper only after a Heavenly and Spiritual manner And the Mean whereby the Body of Christ iâ— received and eaten in the Supper is Faith The Sacrament of the Lord's Supper was not by Christ's Ordinance reserved carryed about liâ—ted up or worshipped Obj. 1. Transubstantiation is fâ—unded on the very Woâ—ds of the Institution Mat. 26. 26. and these must signifie a true câ—ange of the Bread and Wine Answ. In the Holy Supper there is not a Substantial but a Sacramental Change Obj. 2. The same thing which was exhibited by Christ to his Disciples to be eaten and drank was given and sâ—ed for us for the Remissiâ—n of our Sins But iâ— was
not Bread but the Body of Christ which was given It was noâ— Wine but the Blood of Christ which was shed and therefore the true Body and the true Blood of Christ was exhibited which could not be without a Substantial Change of the Bread into his Body and of the Wine into his Blood Answ. It is called the true Body and true Blood of Christ but only secondarily and represented as such So we say of Caesar's Picture This is Caesar that overcame Pompey Obj. 3. The Words of the Institution are to be understood in their proper Sense because they are the Words of a Will or Testament and Christ uttered them when he was about to die to his illiterate Disciples Answ. The Words of a Will may be clear though figurative Every Trope is not obscure it is sometimes the Light and Beauty of Speech We mâ—et with this Figure also Lâ—k 22. 20. where the Cup is called the New Tâ—ment And then the Ignorance of the Dâ—sciples ought not to hinder a câ—mmon way of speaking in all Sacraments because something they must signifie to us Obj. 4. Christ is Omnipotent and therefore his Body may be 〈◊〉 in the Eucâ—st under the Species of 〈◊〉 â—nd Wine Answ. We must not argue from what may bâ— to what is We are not inquiring what Christ can do but what he will do Christ can do all things which do not imply a Contradiction but it is a Contradiction to â—ay that one and the same Body should be both in Heaven and in the Sacrament at the same time Obj. 5. The Ancients kept and laid up the Sacramental Elements Answ. We do not inquire what the Ancients did but what Christ and his Apostles did The Ancients perhaps kept up the Sacrament for the Communion of sick Men that were absent and not for Adoration Obj. 6. The Body and Blood of Christ are corporeally in the Sacrament otherwise the thing figured viz. The Supper would not be better than the Figures themselves viz. the Paschal Lamb the Manna and the Blood whereon the Old Testament was established all which were bodily exhibited Answ. The Paschal Lamb and the Manna were chiefly the Figures of Christ who is the thing signified in the Supper and not of the Supper it self Obj. The Eucharist is to be religiously carried about in publick Processions because the Aâ—k of the Covenant which was the Type of this was so câ—rryed about 2 Sam. 6. 8. Answ. There was a Command or Permission for the carrying about or transferring of the Ark which also was hoâ—oured with a Civil but not adored with a Divine Worth p. There is nothing there like the Pompous and Idolatrous Elevation of the Host. Obj. 8. Wâ—ve the 〈◊〉 of some Fathers for the Elevâ—tion of the Host. Answ. It is not materâ—l what some Fathers and especially the more Modern have done but we are to mind what our Lord did and said Obj. 9. The Body and Blood of Christ are to be adoâ—ed Now the Euchaâ—ist consists of the Body and Blood of Christ and for that reason it is to be Wâ—shiped Answ. The Body and Blood of Christ are without doubt to be woâ—staped provided they were joined in the Eucharist with the Godhead But that is begging the Question ART XXIX Of the Wicked which eat not the Body of Christ in the Use of the Lord's â—upper THE Wicked and such as be void of a lively Faith altho' they do carnally and visibly press with their Teeth as St. Augustin says the Sacrament of the Body and Blood of Christ yet in no wise are they Partakers of Christ but rather to thâ—r Condemnation do eat and drink the Sign or Sacrament of so great a Thing Obj. 1. The Intireness of a Sacrament does not depend upon the Faith of the Receiver but upon the Authority of the Institution and therefore by the Incredulity of the Man it cannot be changed or made vâ—id Answ. The Intireness of a Sacrament taken in its largest Sense does depend upon Both. Obj. 2. Judas eat the Bâ—y of the Lord and drank his Blood And St. Mark witness◠〈◊〉 that they all dâ—ank of the Consâ—crated Cup Mark 14. 23. And then St. Luke writes that after Supper Christ uttered these words Behold the Hand of hâ—n that betrayeth me is with me on the Table Luke 22. 21. Answ. Some deny that Judas was present at the Holy Supper much less that he did partake of it However it be if he was present he received only the Sign and the Bread of the Lord as other Hypocrites do and not the thing signified i. e. the Spiritual Bread and Body of Christ. Obj. 3. St. Paul teaches us 1 Cor. 11. 27. That the Unworthy are guilty of the Body and Blood of Christ as if they had received them tho' irreligiously Answ. The Apostle tells us that the Ungodly become guilty of the Body of Christ not that they do truly receive it but because they do not discern i. e. not considering the Dignity of the Meat they come to this Table without Reverence or Fear ART XXX Of Both Kinds THE Cup of the Lord is not to be denied to the â—ay-People for both the Parts of the Lord's Sacrament by Christ's Ordinance and Commandment ought to be ministred to all Christian Men alike Obj. 1. There is no Precept which obliges Mâ—n to both Parâ—s of the Sacrament Christ only told his Disciples Take Eat Drink Answ. There is a Precept in the Institution of Christ that does oblige â—ay-Men altho' it is not expressed yet 't is impâ—ed And that by the Apostle 1 Cor. 11. 26. and 〈◊〉 28. his meaning is explained and cleared for what Christ told hâ—s Disciples that must be meant by the Apostle of the whole Church and is injoyaed to the whole Assembly of the Corinthians Obj. 2. Christ himself proves in words the use of only one Species where he promises eternal Life to them that eat his Flesh making no mention at all of drinking Answ. The Sixth of John treats properly of a Spiritual Eating and the mentioning of Bread alone was done with relation to the Manna which the Jews boasted of as if it were Bread from Heaven ver 31. In the same Chapter and in explaining the same thing Flesh and Blood are joyned together four times by our Lord as the necessary Meat and drink ver 53 54 55 56. Obj. 3. Christ by what he did himself approves of the Use of only one Species Luke 24. 30. For there he gave the Sacrament to Two Disciples at Emaus under the single Species of Bread Answ. Either St. Luke there speaks of an ordinary Supper and not of the Sacrament of the Eucharist or else Bread by a Synecdoche is taken for the whole Repast Obj. 4. Those that can drink no Wine must be excluded from the Sacrament and those People likewise who have no Wine if the Communion may not be performed under one Species Answ. Particular Cases do not affect an universal Rule such therefore
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
it were better if the Goods of Christians were common Answ. It were better indeed for others if Goods were common but not for him whose Goods they are and who cannot conveniently part with them Every one in the Order of Charity is obliged to take care of himself first and if after that he gives Alms according to his Ability he is in a fair way of Salvation Obj. 3. All things are common among Friends Answ. That is a true Maxim as to such things as may be communicated with Honesty and without the Prejudice of another by a voluntary not by a civil and necessary Imparting and then again as to a Temporal Use and not a perpetual Possession Obj. 3. The Apostles and Primitive Christians had all things common Acts 2. 44. Answ. That mutual imparting of Goods among the first Christians was not commanded by the Apostle but was voluntarily undertaken by the richer sort neither was the Propriety there taken away only the Affection of the Mind is expressed inasmuch as in Will and Desire they had all things common And all did not sell their Good for there are Examples of some that kept their own to themselves and St. Peter tells us That it was lawful and in their Power to do it Acts 5. 4. Of another who even after his Calling had a House of his own wherein Christ entered Mat. 8. 14. Nay and Zacheus even after his Conversion kept part of his Riches to himself after he had made Restitution and given bountiful Alms to the Poor Luke 19. 8. Every one therefore dâ—d according to his own Free-will and as much as the common Necessity required So that the afore-cited place does not make for those who confusedly have all things common ART XXXIX Of a Christian Man's Oath AS we confess that vain and rash Swearing is forbidden Christian Men by our Lord Jesus Christ and James his Apostle so we judge that Christian Religion does not prohibit but that a Man may Swear when the Magistrate requireth in a Cause of Faith and Charity so it be done according to the Prophets teaching in Justice Judgment and Truth Obj. 1. It is the express Admonition of Christ Mat. 5. 34. Swear not at all And 't is the Exhortation of St. James Chap. 5. 12. Above all things my Brethren swear not neiby Heaven nor by â—he Earth nor by any other Oath Answ. Christ and St. James condemn only rash not necessary Oaths such as the Article means And then the Prohibition of Christ is to be strictly understood of all those Oaths which the Pharisees allowed and thereby seduced the People For they taught that it was lawful upon any Account to swear provided their Oath was but true Nay and they added that it was lawful for them to swear by Heaven the Earth Jerusalem or any other Creature And that they were never guilty of Perjury but where there was mention made of the express Name of God or of the Gifts that were consecrated to God For that by these Interpretations the Pharisees did corrupt the Law of God concerning Oaths no Man will deny that will but diligently consider what Christ has said against such Oaths as were allowed by the Pharisees Mâ—t. 23. 16 17 c. Obj. 2. In the Law of Moses it was lawful upon any Account whatsoever to swear provided there was no Lye in it And this is plain from the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shav which signifies as much as untruly falsly to swâ—r and not to swear without Cause Ex. 25. 1. Deut. 5. 20. And for this Reason Christ when he said Swear not at all did perfect and compleat the Law Answ. God by Moses's Commands Ex. 20. 7. Thou shall not take the Name of God in vain From whence we may gather that they are the vain light and rash Oaths that are there forbidden It will not strengthen the Objection to oppose to us the Sense of the Hebrew Word Shav because that does not only signifie whatever is false and deceitful but whatsoever also is vain and light as you may see Mal. 3. 14. Jer. 4. 30. and Psal. 127. 2. Now to the Only Wise God be Praise and Glory for ever Amen THE Lambeth Articles Containing I. A History of the Articles that were presented at Lambeth II. The Articles of Predestination and the adjoining Heads proposed by Dr. Whitaker at Lambeth III. The Same as they were drawn up and approved of by Bishops and other Divines IV. The Judgment of the Celebrated Dr. L. Andrews Bishop of Winchester concerning the Articles that were offered to the Assembly together with his Review of the Censure passed upon Dr. Barret concerning Certainty of Salvation To which is added V. The Opinion of D. Overal formerly Regius-Professor of Divinity in the University of Cambridge concerning Predestination and the Consequences thereof Newly Translated from the Latin The HISTORY of the Lambeth Articles IN the University of Cambridge there are Two famous Professorships in Divinity the One called Regius having Henry the Eighth for its Founder the Other was Founded by Margaâ—et the Mother of Henry the Seventh and is called after her Name It happened that Wâ—itaker and Peter Barâ—n were Contemporaries the one Regius the other Margaret's Professor in Divinity Whitaker was a Man of extraordinary Learning and therefore his Judgment was of great weight which way soever he took He had studied long in reading the Fathers and at length whether for that he was related by Marriage to a * His first Wife was Daughter to D. Culverwâ—l a Bourdeaux Merchant but an English Man and a Londoner His second was Dr. Fenner's Widow That Fenner that did so violently oppâ—se the 〈◊〉 Polity of England and for that reason quitted the Ministry Family that was more than ordinary zealous for the Geneva Principles or for whatever Cause it was he became a Professed Defender of that Party Amongst other Opinions that are built chiefly upon the Authority of Calvin and Beza he began to dwell much upon that of absolute Predestination which indeed is such as quite excludes the greater part of Men by the Design of God and Christ from sufficient Grace and Christ's Redemption And as if this Opinion were not perfect if it related only to the corrupted Mass or Body of Men he was resolved to advance and carry it further to an uncorrupted Mass And upon this account blamed St. Austin because he said That the Reason of Predestination was sought for and not found but the Reason of Reprobation was sought for and found too But Whitaker maintained that the Reprobation which was passed upon the Mass not yet corrupted was not purely negative but did include an Affirmation for says he this is the Decree and Will of God whereby so many Men run into eternal Miseries But Peter Baron having perhaps before considered this Matter and was now without doubt moved by these Paradoxes of Whitaker to search more diligently into all the Parts of this Argument did at
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