the Acuteness of Punishment and to the Consummation of Torments both of Body and Soul ART V. Of the Holy Ghost THE Holy Ghost proceeding from the Father and the Son is of one Substance Majesty and Glory with the Father and the Son very and eternal God Obj. 1. Altho' the Spirit of Truth be said to proceed from the Father John 15. 16. yet it does not seem to proceed from the Son because it is no where said so in Scripture Answ. Although it be not said in the very Words that the Spirit proceeds from the Son yet 't is plainly called the Spirit of the Son Gal. 4. 6. And the Spirit of Christ Rom. 8. 9. And then Christ says John 15. 26. that he would send them the Spirit from the Father In which Words he seems to mean that it would proceed from him likewise Though speaking as a Man by way of Respect he attributes it to the Father There is no need to dispute too nicely about this Matter if it be but granted that the Holy Ghost has an eternal Dependance on the Son 't is to no purpose to strive about Words and Terms Obj. 2. The Holy Ghost was not from Eternity John 7. 39. Answ. This Place does not speak concerning the Being or Person but of the Gifts and Operations of the Holy Ghost Obj 3. The Holy Ghost is not every where because he changes place The Holy Ghost shall come upon thee says the Angel to Mary Luke 1. 35. And in the same place the Virtue of the most High shall over-shadow thee therefore neither is he the most High Answ. The Words come upon thee do not signifie any change of Place but a particular Manifestation in some certain Place And then the Holy Ghost is essentially the most High tho' not personally so if by the Name of most High the Father be understood Obj. 4. The Holy Ghost does not know all things because none knows the Father but the Son Mat. 11. 27. therefore he is not God Answ. The Word none excludes only Creatures and not the Holy Ghost who perfectly knows the Father 1 Cor. 2. 10. Obj. 5. All things are made by Christ and so is the Holy Ghost Therefore he is not God Joh. 1. 3. Answ. All things are said to be made by Christ which are made but then only Creatures are made Obj. 6. He that prays to God is not God but the Hooly Ghost supplicates God for us Answ. It is not said what the Holy Ghost acts immediately and of it self but what it stirs up and effects in us Obj. 7. He that is sent is inferiour to him that sends but the Holy Ghost is sent by the Father and then he is not of the same Mijesty and Glory Answ. Mission and Obedience do not always take away an Equality of Power for an Equal may sometimes be sent by his Equal ART VI. Of the Sufficiency of the Holy Scriptures for Salvation HOly Scripture contains all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any Man that it should be believed as an Article of the Faith or be thought requisite or necessary to Salvation In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament of whose Authority was never any doubt in the Church Of the Names and Number of the Canonical Books Genesis Exodus Leviticus Numbers Deuteronomium Jeshua Judges Ruth the First Book of Samuel the Second Book of Samuel the First Book of Kings the Second Book of Kings the First Book of Chronicles the Second Book of Chronicles the First Book of Esdras the Second Book of Esdras the Book of Hester the Book of Job the Psalms the Proverbs Ecclesiastes or Preacher Cantica or Songs of Solomon Four Prophets the greater Twelve Prophets the Less And the other Books as Hierom saith the Church doth read for Example of Life and Instruction of Manners But yet does it not apply them to establish any Doctrine such are these following The third Book of Esdras The fourth Book of Esdras The Book of Tobias The Book of Judith The rest of the Book of Hester The Book of Wisdom Jesus the Son of Sirach Baruch the Prophet The Song of the Three Children The Story of Susanna Of Bell and the Dragon The Prayer of Manasses The first Book of Maccabees The second Book of Maccabees All the Books of the New Testament as they are commonly received we do receive and account them Canonical It may be thought that the Scriptures do not contain all things necessary to Salvation for Obj. 1. It is necessary to Salvation that we should know what and how many Books are Canonical Answ. This is not so absolutely necessary for we only enforce it that the Faithful may be Baptized may Believe and Live well Obj. 2. It is likewise necessary to know that these Books came to us uncorrupted Answ. The Goodness of God is such that he would not suffer those Books to be corrupted which contain the business of Salvation There was a Promise made to Esay that his Prophetical Writings should remain for ever Esay 30. 8. and Christ has promised Mat. 5. 18. That not oneâ— Iota or Tittle should pass from the Law Obj. 3. We ought to know how many Articles of Faith are to be believed by every one under the hazard of forfeiting his Salvation but neither â—is revealed in the Sacred Writings Answ. We have a Creed that is collected from the Scriptures but yet it is not necessary to Salvation to have a distinct knowledge of the number of our Mysteries One thing is needful as Christ answered Martha Luke 10. 42. One thing is absolutely necessary namely that in comparison of Christ we should look upon all things as Loss I determined not to know any thing among you save Jesus Christ and him Crucified says St. Paul 1 Cor. 2. 2. Obj. 4. We no where meet with the Means that God made use of to purifie Females from Original Sin or Males that died before the Eighth day or indeed concerning the Gentiles how they were to be saved under the Old Testament Ans. By the circumcision of the Men the Females were consecrated the Married Women belong'd to their Husbands the Unmarried to their Parents The purging of Females from Sin was done chiefly by Faith they and the Children of Jews that died before the Eighth Day were saved by vertue of the Promise made to Abram I will be thy God and the God of thy Seed God was not bound to any external Sacrament even without that he could conferr his Grace So also the Gentiles were justified by Faith Gen. 12. 3. All the Families of the Earth shall be blessed in Abram Obj. 5. If the Scripture be perfect either the single Books of the Canon are perfect or the whole Canon It is granted that the single Books of it are not so And then the whole Canon is
understand that a regenerate Man can very hardly be brought to sin at least to habitual ones Or else that a regenerate Man as such or as far as he abideth in God sinneth not But so far as he has a Propension to sin so far he departs from Grace and Regeneration Obj. 3. Eternal Life is promised to none but him that overcometh Re. 3. 5. Now only they can be said to overcome that have absolutely subdued Sin Answ. As we are not rewarded with the Crown of Glory till our Race is run so neither can we poor Mortals expect wholly to overcome Sin Obj. 4. We ought to be perfect as our Father which is in Heaven is perfect says our Saviour Mat. 5. 48. But this could not be if we be sullied with the least Spot of Sin Answ. We must not argue for what we are from what we ought to be neither is there here supposed any Equality of Holiness with God the Father which is absolutely impossible but we are exhorted to some kind of Likeness with God which Sin notwitstanding may be consistent enough with some Duties of Piety Obj. 5. Christ said John 9. 3. That neither the blind Man nor his Parents did Sin Answ. Sin is taken either generally in which Sense all Men sin or else particularly for some horrid and enormous Impiety which is often the Cause of a remarkable Judgment of God upon the Person of the Sinner or upon his Children and Family And in this Sense Christ spoke concerning the blind Man ART XVI Of Sin after Baptism NOT every deadly Sin willingly committed after Baptism is Sin against the Holy Ghost and unpardonable Wherefore the Grant of Repentance is not to be denyed to such as fall into Sin after Baptism After we have received the Holy Ghost we may depart from Grace given and fall into Sin and by the Grace of God we may arise again and amend our Lives And therefore they are to be condemned which say They can no more sin as long as they live here or deny the place of Forgiveness to such as truly repent Obj. 1. Every Sin is a Sin in or against the Holy Ghost and therefore every voluntary Sin after Baptism is such Answ. A blasphemous obstinate and malicious denying of and opposition to a known Truth is called the Sin against the Holy Ghost Not that other Sins may not likewise be committed against the Holy Ghost or that this very Sin is not likewise a Sin against the Father and the Son but that it is committed against the proper and immediate Operation of the Holy Spirit And thus every one sins when the Truth of the Gospel though clearly and sufficiently avowed is denyed is obstinately and by voluntary Malice rejected and violently opposed And when in this denyal of an avowed Truth and hostile Resistence Men obstinately persist to the last Day of their Lives This is the Sin against the Holy Ghost Obj. 2. It is said Heb. 6. 4 5 6. That if Men who have tasted of the Grace of God fall away they cannot be renewed again to Repentance Answ. The Apostle does not here speak of any particular Fall or Lapse but of an universal Defection and Falling of whereby ungodly Men ruin themselves and tread under Foot all the Means of Salvation ART XVII Of Predestination and Election PRedestination to Life is the everlasting Purpose of God whereby before the Foundations of the World were laid he hath constantly decreed by his Council secret to us to deliver from Curse and Damnation those whom he hath chosen in Christ out of Mankind and to bring them by Christ to everlasting Salvation as Vessels made to Honour Wherefore they which be indued with so excellent a Benefit of God be called according to God's Purpose by his Spirit working in due Season They through Grace obey the Calling They be justified freely They be made Sons of God by Adoption They be made like the Image of his only begotten Son Jesus Christ they walk religiously in good Works and at length by God's Mercy they attain to everlasting Felicity As the Godly Consideration of Predestination and our Election in Christ is full of sweet pleasant and unspeakable Comfort to godly Persons and such as feel in themselves the Working of the Spirit of Christ mortifying the Works of the Flesh and their earthly Members and drawing up their Mind to high and heavenly things as well because it doth greatly establish and confirm their Faith of eternal Salvation to be enjoyed through Christ as because it does servently kindle their Love towards God So for curious and carnal Persons lacking the Spirit of Christ to have continually before their Eyes the Sentence of God's Predestination is a most dangerous downfal whereby the Devil does thrust them either into Desperation or into Wretchlesness of most unclean Living no less perillous than Desperation Furthermore we must receive God's Promises in such wise as they be generally set forth to us in Holy Scripture And in our Doings that Will of God is to be followed which we have expresly declared unto us in the Word of God Obj. Against the foregoing Article it is objected 1. That Men are not predestinated because no other Creatures are said to be predestinated whereas there is the same Reason for all God's Creatures which are ordained to some End by his Providence Answ. There is not the same Reason for all Creatures for irrational Creatures are not capable of this Supernatural End Predestination therefore is wrongfully called an Ordainment to any End whatsoever Obj. 2. He that predestinates Men ought to prae-determine whatsoever relates to their Merits or Demerits But God does not prae-determine any of our Powers for then we should be necessarily forced either to Salvation or Destruction But God thus compels no body Answ. God has not prae-determined Mens Merits or Demerits so as to impose any Necessity upon them but has given to Man before the Fall a most free Will Obj. 3. That it is not agreeable to the Nature of Angels to be predestinated to Life and therefore neither is it to Men The Antecedent is thus proved because Predestination to Life is a Purpose of Compassion but the Angels never were in Misery The Consequence is true because Angels are capable of Happiness as well as Man Answ. Why may we not say of good Angels that they were predestinated to Life Since Pity is not only a Releasement from Misery but every Reward above what is due is such And the Nature of the Mercy is not to be taken from any Prior State but from the present Condition and therefore it is not material whether any one be predestinated from a State of Misery or not Obj. 4. If God should reprobate any one the Man that is reprobated is not to be charged with his own Ruin For no Man must be charged with what he could not avoid But if God should reprobate Man could not help it for no Man can withstand God Answ.
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.
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
Nature of Election supposes that there is some Difference betwixt him that is elected and him that is rejected So Occumâ—nias has it from the Opinion of the Greek Fathers 〈◊〉 〈◊〉 Eâ—tion 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 â—om one Pag. 〈◊〉 〈◊〉 for no body 〈◊〉 〈◊〉 from 〈◊〉 â—pt th◠〈◊〉 〈◊〉 diâ—rence bâ—n 〈◊〉 So likewise St. Aâ—ia 〈◊〉 Simpl. 1. 2 Eâ—on does noâ— prâ—de Justification namely foreseen but 〈◊〉 â—des Election For no body is elected unless he be already at some distance from him that is 〈◊〉 whence is that Saying That God hath 〈◊〉 〈◊〉 before the Foundation of the World But I do not see how that can be said but by a Fore-knowledge And thus also the School-men Predestination saith Tho. Aâ—u pre-sâ—pposes Election and Elâ—ction Love Namely Thom. 〈◊〉 Q. 23. Art 4. first God made them sit to be chosen and then he chose them he loved them that he might give and he loved what he gave And this likewise seems to be the Opinion of the most Reverend Archbishop of York whose Words are these What was it that God loved in Jacob from all Eternity when he had as yet done no Good without doubt it was something of his own that he waâ— about to give him It is plain the Apostle does not sear to joyn together in this Business his own Purpose and 2 Tim 1. 9. Grace given and that from all Eternity whereas that Grace given could not be but in Fore-knowledge that is with the Eternal Purpose of God who foresaw that very Grace which he would give before the beginning of the World Nor do I think there is any Inconvenience sollows from hence That God should so choose to bestow his Gifts in us as to crown us with what he gives Namely What by first loving us he gave with the same after it was so given he did elect us So that Love which is an Act of Grace whereby God makes a difference as well as Election which is an Act of Judgment whereby he chooses those that are so distinguished are both 〈◊〉 And thus Election will remain For that Order which the Mâ—derns make use of perfectly takes away all Election whereby God is made to deâ—l with Men considered under no 〈◊〉 nor any way distinguished by his Gifts but by a first and absolute Act at one and the same time to predestinate some to Salvation and others to everlasting Destruction After such a Decree as this I do not understand what room there can be for Election or how that Decree it self can be called Election But this whole Question as I have said is rather concerning the Order in which God proceeds according to our Capacity who know only in part than of the Cause of it as to the Act it self which is one and that most simple in God Or if it be about the Cause it must not be understood of the Cause of a first and absolute Act but of the Cause in respect to its entire Effect as they speak in Predestination It is ask'd again Whether this be an integral Act according to our Conception consisting of various Actions or whether it be that one single Act only And if there be many and various ones What is the Order and Series of them Predestination which must be joyned with Foreknowledge supposes likewise good Works St. Austin of Predestination of the Saints chap 10. The Elect before the Foundation of the World are under that Predâ—stination whereby God fore-knows his own Facts that arâ— to come chap. 17. Again Dare any one say that God doâ— not fore-know 〈◊〉 to whom he will grant Faith to 〈◊〉 Of Perseverance 14. Again 〈◊〉 on 〈◊〉 Go◠〈◊〉 â—is Gifâ— without 〈◊〉 〈◊〉 〈◊〉 â—t he should bestow thâ—m and in hiâ—â—e-knowledge 〈◊〉 accordingly chap. 17. and fol. 23. If there be no such 〈◊〉 as we dâ—fend Mâ—n are not fore-known by God but they are foreknown c. These Gifts therefore which the Church does and always did ask of God thosâ— God fore-know that he should give to those that are câ—lled as in Predestination it self he had already given them To the Third concerning a certain Number They are St. Austin's very Words Chapter 8. de Cor. Gra. The Number of those who are predestinated is so certain that none can be added to or taken away from them And so saith St Ambrose De Voc. lib. 2. cap. ult The Fore-knowledge of God which cannot be deceived has lost nothing of the fulness of the Members of the Body of Christ neither by any Loss can the great Things fore-known and preelected from all Eternity in Christ be diminished For there is nothing so certain as that the Knowledge of God is most sure and cannot be deceived for the Lord knoweth those that are his To the Fourth He that is not found written in the Book of Life i. e. Predestinated shall be cast into the Lake of Fire says St. John Rev. 20. Verse the last i. e. shall be damned And that he will be damned for his Sins no body will deny and that necessarily if you will give me leave to say so not by an absolute but a conditional Necessity That is as the Article it self explains it because of their Sins It is because they have sinned and not because they are not predestinated Though at the same time I think we ought to avoid making use of the Terms Necessity and Necessarily which the Fathers and Schoolmen have carefully done and to substitute in their room Certainly or without doubt for we must avoid as much as may be all new Terms and Phrases To the Fifth Concerning the losing of Faith and the Spirit I suppose no body ever said That Faith may finally fail in those that are elected for that to be sure it does not But that it does not fail is not I think from its own but from the Nature of its Subject from the Privilege of the Person and not of the Thing And this by reason of Apostates who ought not to be blamed for falling from that Faith which was never true and lively But now whether the Holy Ghost may not for a time be taken away I think it is not yet decided and I confess I am in some doubt my self Concerning Faith the Apostle says Thou standest by Faith 〈◊〉 not hâ—h-minded but fear otherwise thou also shalt be cut off Would not this be an ironical Precept if he could not fall off Therefore consider these following Texts 1. Beware â—rst ye also being led away with the Error of the 〈◊〉 fâ—ll from yoâ—r oâ—n 〈◊〉 2 Pet. 3. 17. 2. Take heed that ye sail not of the Grace of God â—or you that are under the Law are fallen from Grace Gal. 5. 4. 3. Taâ—e not thy Holy Spirit from me Psal. â—1 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Would not all these be Ironical Precepts and Speeches if we could in no sort fall off from the stedfastness of Faith or from Grace if the