before Men as is plain from Verse 18. Shew me thy Faith by thy Works and Ver. 21. Abram was justified by the Work of Offering up his Son i. e. he was declared Righteous whereas before by the righteousness of Faith he had been pronounced Just before God Gen. 15. 6. Rom. 4. Obj. 4. Evil Works condemn therefore Good Ones justifie for the same reason holds in things that are opposite Answ. These Opposites here are not equal which that Axiom supposes for Evil Works are perfectly Evil but Good Ones are imperfectly Good Obj. 5. We are justified by Faith as appears by the foregâ—ing Article but Faith is a Good Work for he that believes does well therefore we are justified by Faith which is a Good Work Answ. The major of that Argument is in one sense true and in another false for Faith properly speaking is not our Righteousness nor is it so imputed to us but it is the object of our Faith that is so to wit the Merit of Christ. ART XIII Of Works before Justification WOrks done before the Grace of Christ and the Inspiration of his Spirit are not pleasant to God forasmuch as they spring not of Faith in Jesus Christ neither do they make Men meet to receive Grace or as the School Authors say deserve Grace of Congruity Yea rather for that they are not done as God hath willed and commanded them to be done we doubt not but that they have the nature of Sin It is Objected Obj. 1. That God has rewarded some Works of Unbelievers as for Example the Egyptian Midwives Exod. 1. 21. and therefore they seemed to be acceptable to him Answ. From any Temporal Reward we are not to gather that the Work was in it self pleasing to God Obj. 2. The Gentiles do by Nature the things of the Law Rom. 2. 14. Now with such God is well pleased Answ. The Gentiles do indeed by Nature the things of the Law in some external Duties But not as to all other requisite Circumstances because they do them not in Faith nor to the Glory of the true God Obj. 3. Cornelius was a Gentile But before his Conversion to Christ his Alms-deeds were praised as good and acceptable Acts 10. 1. So that his Good Works seem to have disposed him to Grace or to have deserved as the School-Men say the Grace of Congruity Answ. Cornelius was endued with the extraordinary Grace of God and God rewarded him accordingly And he seems to have had a knowledge of Christ to come for his Prayers had not been heard but by Christ our Mediator and upon that account he is thought to have been Regenerate Obj. 4. If the Works of the Unregenerate have the nature of Sin as the Article expresses t it were better not to do than to do them because by doing them they sin and by not doing them the Sin would not possibly be so great And therefore it were better if such Men neither relieved the Poor nor taught the Ignorant Answ. Unbelievers would sin in omitting what they ought to do and the Sin of Omission is sometimes greater than the Sin of Commission However Works are not to be forbid for any accidental Fault of the Man but the Gentiles and the Unconverted are to be perswaded to do all Good Things which they are even obliged to by Precept The Works of an unregenerate Man have the Nature of Sin only accidentally as to the Manner and the End of Acting and not as to the Substance of the Works ART XIV Of Works of Supererogation VOluntary Works besides over and above God's Commandments which they call Works of Supereâ—ogation cannot be taught without Arrogancy and Impiety For by them Men do declare that they do not only render unto God as much as they are bound to do but that they do more for his Sake than of bounden Duty is required Whereas Christ says plainly When ye have done all that are commanded to you say We are unprofitable Servants Obj. 1. Christ said to a certain young Man Mat. 19. 21. Iâ—â—hou wilt be perfect sell all that thou hast and give to the Poor This was Counsel tâ—at did not indeed oblige all Men but if it were put in practice 't would procure a 〈◊〉 excâ—llent degâ—â—f Gloâ—y Answ. This was a particular Precept given to this young Man and what is here commanded that every one is obliged to perform if the Necessity of his Brethren require it which also was practised by the Primitive Christians Affirmative Precepts although they always oblige yet not in all Conditions simply considered but on Supposition there be found requisite Circumstances Obj. 2. The Apostle tells us 1 Cor. 7. 25. Concerning Virgins I have no command yet I give my Advice which whosoever follows will do more than is absolutely necessary Answ. We cannot gather from hence that there is any thing more perfect than the Observation of God's Commands or indeed conducing to eternal Life Neither does this Opinion of St. Paul respect all times but only that present Necessity whilst the Church was under Persecution And then be it the Apostle's Council that Virginity is to be preferred to Matrimony this is directed to none but those to whom God has given the Gift in which Case this Counsel becomes a Precept to those who have the peculiar Gift of Continence There are indeed many Counsels concerning indifferent things but we reject such as ascribe a meritorious and greater Power to things purely arbitrary than to the Commands of God Obj. 3. St. Paul 1 Cor. 9 15. boasts of his Works of Supererogation because be had preached the Gospel freely which was not necessary for him to do Answ. St. Paul preached the Gospel freely that he might give no occasion of Reproach to false Apostles as if he took upon him that Office for the sake of Gain The avoiding of Scandal is not then a Work of Supererogation but every ones Duty for woe to him by whom an Offence cometh Mat. 18. 7. ART XV. Of Christ alone without Sin CHRIST in the Truth of our Nature was made like unto us in all things Sin only excepted from which he was clearly void both in his Flesh and in Spirit He came to be a Lamb without Spot who by Sacrifice of himself once made should take away the Sins of the World and Sin as St. John says was not in him But all we the rest although baptized and born again in Christ yet offend in many things and if we say we have no Sin we deceive our selves and the Truth is not in us Obj. 1. It is said That God made Christ to be Sin for us who knew no Sin 2 Cor. 5. 21. Answ. God is said to have made Christ to be Sin for us because he gave him as a Sacrifice for Sin and no otherwise Obj. 2. Every one that abideth in God sinneth not 1 John 3. 6. Therefore the Regenerate â—hat so abidâ— do not offend in many things Answ. By this we are to
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
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
as by a necessary Consequence to deduce from Predestination it self both the Sin and the Damnation and imagine that it proceeds from thence you would plainly contradict St. Austin St. Prosper and 〈◊〉 and with the Manichaeans unavoidably make God to be the Author of Sin 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 V. A true lively and justifying Faith and the fanctifying Spirit of God is neither extinguished nor lost nor does it depart from the Elect either totally or finally In Whitaker's own Manuscript the words are those that have been once Partakers of it instead of which the Lambeth Divines put the 〈◊〉 quite in another Sense and according to St. Austin's Sentiments whereas in the Manuscript they are according to Calvin's Opinion For St. Austin was of 〈◊〉 That a true Faith which 〈◊〉 by 〈◊〉 â—d thro' which did proceed â—ion 〈◊〉 and Sanctification might fail and be lost too Now Faith was a Gift that was common both to the Elect and Reprobate but Perseverance was peculiar only to the Elect. But Calvin's Opinion was That a true and justifying Faith is to be found no where but in the Elect and those that are to be saved The eminent Dr. Overal likewise defended both in the University and at the Meeting at Hampton Court That a Justifyed Person if he fall into grievous Sins before actual Repentance is in a State of Damnation And those likewise the contrary Opinion which would bear us in Hand That a Justified Person tho' he fall into grievous Sins does yet remain Justified was condemned by the King's Majesty So in this Article Whitaker's Opinion is wholly approved of VI. A true faithful Man that is one that is induâ—d with justifying Faith is certain with a certainty of Faith of the Forgiveness of his Sins and of eternal Salvation by Christ. VI. A true faithful Man that is one that is indued with justifying Faith is certain with a Plerophâ—ry or full Assurance of Faith of the Forgiveness of his Sins and of his eternal Salvation by Christ. There is nothing here changed except thâ—t for Certainty the Grâ—k word Plerophory is put Now some of the Divines would have had Plerophory or full Assurance of Hope â—ut in the place of Plerophory of Fâ—ith but the absence of some of them whilst the 〈◊〉 was transacting caused the wo◠〈◊〉 to remain as 〈◊〉 had wrote it Now they 〈◊〉 use of the word Plerophory because it 〈◊〉 not denote a full and absolute Câ—tainty sâ—h as 〈◊〉 that of Science or the Principles of â—ith since Faith relates to such things as have Evidence and certain Knowledge on their side but only a less degree of Certainty such as is admitted in Judicial and Court-Proofs This Article is very true if you understand it of the Certainty of the present State nay or of a future State provided it be a Conditional Certainty For the Faithful believes that he has Faith and he believes that a Believer shall be saved He believes also that he shall persevere but this not altogether with one and the same Certainty Because this Certainty depends partly upon the Promises of God who does not suffer us to be tempted above our Strength and partly upon the sincerity of a a pious Resolution of obeying the Commandments of God in Holiness for the time to come Otherwise if the Article should bear this senâ— That a Man ought to believe That he shall be saved or is saved with the same Cerâ— as he believes that Christ died and is the â—iour of the World this Assertion would plainly 〈◊〉 the 〈◊〉 of King Edward in which may be read 〈◊〉 the 〈◊〉 of 〈◊〉 is 〈◊〉 And that of St. 〈◊〉 Prâ—tion with us 〈◊〉 Civ Dâ—i 〈◊〉 Câ—p. 12. â—st we are in the present Dangers of Life is uncertain And in another placâ— The Jâ—st altho' they are certain of the Reward of their 〈◊〉 yet must own themselves uncertain of Persâ—rance it self VII Grace sufficient to Salâ—ion is 〈◊〉 assorded communicated or granted to all Mâ—n whereby they may be saved if they will VII Saving Grace is not saâ—ed communicated or granted to all Men whereby they may be saved if they will The Assembly have altered Grace sufficient to Salvation which was in Whitaker's own Manuscript and put saving Grace in the room that it might plainly appear that they spoke of that Grace which is finally saving or actually efficacious or such as of it self without the addition of any new Grace worketh Salvation Now this is not assorded nor so much as offered to All Men since there are vâ—ry many such as Pagans c. to whom the Gospel has not been preached either by an inward or an outward Call Therefore those words whereby they may be saved if they will are to be understood of the next and immediate Power for if they be understood of a remoter Power the words sufficient Grace were brought in to no purpose and that is wont to be call'd Sufficient not which is efficacious and does of it self actually work Salvation but which is sufficient to lead a Man to Salvation provided he do not himself put a stop to it And this was the Opinion both of St. Austin and Prosper who say That Grace was at least more sparingly and more secretly given to All tho' there be sufficient for a Remedy Whence Fulgentius That some are not assisted by the Grace of God must be attributed to themselves and not to God 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 In this Article there is nothing changed for all Men are not drawn by the utmost degree of Force and Perswasion But he that deniâ—s that all Men are drawn by a remoter force takes away that general Assistance or common Aid which as St. Prospâ—r saith rouses the Hâ—arts and Affections of all Men. Now this force or drawing the Lambâ—th Divines did not with Wâ—ker understand to be a physical irresâ—lible Determination but a Divinâ— Operation such as is commonly wrought in the Conversion of Men which does not take away the free Nature of the wiâ—l but first makes it sit for a Sâ—itual Good in order to its being made Good it self IX It is not put in the Will or Power of every Man to be saved In this also there is nothing changed for it is most true that our Salvation is primarily not in our selves but from a preventing moving co-operâ—ting and encouraging Grace in every Good Work and 〈◊〉 from the Judgment and Will of Man â—senting and agreeing thereto There can be no power of the Will towards a spiritual Good unless Grace not only take away the Impediments but furnish it with strâ—th too It is not therefore placed in the
Vertue nor the Common-wealth The thing at last ended thus That the Archbishop should beg Pardon for what had been done so unadvisedly and â—ould promise to write to Cambridge to hinder these 〈◊〉 Arâ— froâ— being any further published or spreaâ—â—road which also he did But a long while after as it seems there was a Copy found aâ—ongst Wâ—itaker's Papers whereby at length this Work was made publick against the consent of the Authors After these Articles were made Baron continued both in his Professorship and in his Opinion but Whitaker died a few days after the Assembly at Lambeth At length Baron his Three Years being out for by the way according to the ancient Instiâ—ution the Professors were to continue in that Lecture but Three Years quitted his Office and retired to his private Studies After these two between whom the Contention arose Dr. Joâ— Oveâ— a most I earned Man was made 〈◊〉 〈◊〉 He sollowâ—d that way of â—aking which determâ—nes That sufficient Gracâ— is offered to every Man and that Christ died 〈◊〉 All. In every good thâ—g Grace does operaâ—e first and then in the next â—lace Free-Will informed and aâ—tuated by Grace Grace that Grace does operate in an 〈◊〉 manner and that not by binding up Men after a natural way to particular Actions 〈◊〉 Thaâ— justisying Grace is not consistent with deadly Sins before actual Repentâ— As to that obâ—ure Controversie about Predestination he behaved himself so as to condemn neither the former nor the latter Opinion of St. Austin as thinking there was no great matter of difference between them especially since St. Austin himself has said after the Dispute arose betwixt him and Pelâ—ins that he had the same Thoughts then as he formerly had when he opposed the Maniciâ—s and that now he had not so much changed his Oâ—ion as his way of Speaking What happen'd afterwards under the Reign of King Jâ—mes the First First 〈◊〉 1603. may be seen in Dr. 〈◊〉 Book 〈◊〉 about that Matter For there Dr. Reynolds with the rest that opposed the Bishops amongst other things which they thought did mightily tend to the puriâ—y of the Church of England they requested this also that the Lambeth Articles might be put into the Confession But King James would not grant their Request thinking that such sort of Desinitions did not tend to the Peace of the Church The Articles of Predestination and the Heads adjoyning proposed at Lambeth by Dr. Whitaker I. GOD has from all Eternity predestinated sâ—e to Life and reprobated some to Deâ—h II. The effiâ—ient Cause of Predestination is not a Foreâ—ght of Faith or Perseverance or good Works or of an other thing that is in â—he Person predestinated but it is the sole absolute and simple Will of God III. Of those that are Predestinated there is a determinate and certain Number which can neither be increased nor 〈◊〉 IV. Those who are not predestinated to Salvation shall of necessity be condemned for their Sins V. A true lively and justifying Faith and the sanctifying Spirit of God is neither extinguished nor lost nor does it depart from those that have been once partakers of it either totally or finally VI. A truly faithful Man that is one that is indued with justifying Faith is certain with a certainty of Faith of the forgiveness of his Sins and of his eternal Salvation by Christ. VII Grace sufficient to Salvation is not afforded communicated or granted to ail Men whereby they may be saved if they will VIII No Man can come to Christ unless it be given him and unless the Father draw him and all Men are not so drawn by the Father that they may come to the Son IX It is not put in the Will or Power of every Man to be saved All these Propositions are either plainly inserted in the Book of Articles and were always approved of in our Church or else they may by a necessary Consequence be drawn and collected from the Articles The Articles proposed at Lambeth as they were drawn up by the Reverend Dr. Whitaker in his own Hand writing and presented to the Bishops and other Divines at Lambeth The Articles proposed at Lambeth as they were drawn up by the Bishops and other Divines and of the sense wherein they were admitted and approved of I. GOD has from all Eternity predestinated some to Life and reprobated some to Death I. THis Article was admitted in the same words for if by the first some be meant Believers and by the second some Unbelievers Here is no occasion of Contention but it is a very true Article II. The efficient Cause of Predestination is not a foresight of 〈◊〉 or 〈◊〉 or good Works or of any other thing that is in the Persons predestinated But it is the sole absolute and simple Will of God II. The moving or efâ— Cause of Predâ—tion to Life is not a foresight of Fâ—h or 〈◊〉 or Good Works or of any other thing that is in the Persons Predestinated but it is the sole Will of God that is well pleased In this second Article there was added by the Lambeth Divines 1. moving 2. to Life 3. The sole absolute and simple Will of God is changed into The sole Will of God that is well-pleased and that not without good reason For the moving Cause of Predestination to Life is not Faith but the Merit of Christ since God designed Salvation for those that are to be saved not for their Faith but for the sake of Christ. The word moving agrees properly to Merit and Merit is in the Obedience of Christ and not in our Faith These words to Life are added because altho a foresight of Infidelity and Impenitency be the Cause of Predestination to Death and so likewise of any thing else which is in the Persons predestinated to Death yet there is no Cause of Predestination to Life but the sole Good-Will and Pleasure of God according to that of St. Austin The Cause of Predestination is sought for and not found but the Cause of Reprobation is sought for and sound too The absolute and simple Will of God signifies something more than the sole Will of God that is well-pleased For the Will of God well-pleased is Conditional God would have us to do well if we would not be wanting to his Grace and it has pleased God to saâ— all Men if they would believe III. Of those that are Predestinated there is a determinate and certain number which can neither be increased nor 〈◊〉 III. In this Article there is nothing changed for it is most 〈◊〉 〈◊〉 be understood 〈◊〉 Fore-knowledge 〈◊〉 which is never 〈◊〉 〈◊〉 for neither 〈◊〉 nor sewer can be savâ— than those whom Gâ— did foreknow IV. Those who are not predestinated to Salvation shall of necessity be condemned for their Sins In this Article there is nothing changed for it is most true God having determined not to forgive Sins but to such as believe But if you would so interpret this and the former Article