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.
This Argument would hold if God should damn a Man inevitably without any Cause but because Man's falling into Sin proceeds from his own Degeneracy therefore his Destruction is deservedly imputed to himself Obj. 5. God has accepted a sufficient Ransom for all Men that is the Satisfaction of Christ therefore he ought to receive all Men into his Favour and by consequence none are to be damned Answ. The Ransom that Christ made was sufficient but 't was upon the Condition of our applying it to our selves otherwise it would not be so But all Men do not rightly apply Christ's Merits Obj. 6. They whose Salvation depends upon the secret Determinations of God can have no true Comfort or Support therefore the Doctrine of Predestination is not so full of Comfort as we speak of Answ. The Counsel of God is a Secret to us and brings no Comfort unless it be revealed by the Holy Spirit and by the Signs of Election which are Faith Repentance Charity and other Vertues ART XVIII Of obtaining Eternal Salvation only by the Name of Christ. THey also are to be had accursed that presume to say that every Man shall be saved by the Law or Sect which he professeth so that he be diligent to frame his Life according to that Law and the Light of Nature for Holy Scripture does set out unto us only the Name of Jesus Christ whereby Men must be saved Obj. 1. Not only the Gentiles may be saved by the Law of Nature but the Jews also by the Law of Moles Rom. 2. Answ. It is asserted Rom. 3. 28. That no Man can be saved by the Law of Nature or of Mâ—ses Although Gentiles and Jews did perform some Works yet they were imperfect without Christ. Obj. 2. It is said That the whole of the Law and the Prophets is comprehended in that known Law of Nature All things that ye would that Men should do unto you do ye also to them Mat. 7. 12. Whence we may easily gather that it appears to all Men what is absolutely necessary to Salvation Answ. The Love that we are to shew to our Neighbour is comprehended in that Principle but that alone is not sufficient for the Doctrine of the Gospel which is unknown to Nature is likewise requisite to Salvation Obj. 3. God does not require at our Hands things impossible but it is impossible that they who have never heard of Christ should relie upon or believe in him Answ. Either according to the Apostle Rom. 10. 18. All Men have heard of the Gospel of Christ Or All may hear of him in the utmost Parts of the World where the Gospel is daily preached Or if there have been and are some who have never heard of it we must think that this was and is for some very grievous Impieties which make them unworthy of such a Knowledge Obj. 4. Christ told the Pharisees John 9. 41. If ye were blind ye would not have Sin And then told his Disciples concerning the Jews John 15. 22. If I had not come and spoke unto them they had not had Sin So that in these places he gives us sufficiently to understand that simple Ignorance ought not to be imâ—uted to any one Of which see more in Article VIII Answ. This is Christ's meaning either that if he had not come to the Pharisees at all if they had not read the Scriptures and seen his Miracles which confirmed him to be the Mesfiah Or if they had been blind in their Opinion and had sought for further Light from him they had not had the Sin of Infidelity But notwithstanding this because of their other Impieties without a Saviour they could not escape Damnation ART XIX Of the Church THE visible Church of Christ is a Congregation of faithful Men in the which the pure Word of God is preached and the Sacraments be duly ministered according to Christ's Ordinance in all those things that of necessity are requisite to the same As the Church of Jerusalem Alexandria and Antioch have erred so also the Church of Rome hath erred not only in their Living and manner of Ceremonies but also in Matters of Faith Obj. 1. That the Church is compared to a Fold wherein are Sheep and Goats i. e. good and bad Therefore the Church is not only the Congregation of the Faithful Answ. Wicked Men may be said to be in the Church but not of the Church Obj. 2. Very many Sects have boasted that with them was to be sound wholsome Doctrine and a right use of the Sacraments and therefore these Marks do not always distinguish the true visible Church Answ. It is one thing falsly to boast and another really to have the infallible Word of God well considered will show to what Assembly Men ought to joyn themselves We find that the Beraeans tho' not of the Priestly Order could know how to value St. Paul's New Doctrine with Profit to themselves Obj. 3. That these Marks are later and more obscure than the Church later because the Doctors or Teachers are before the Doctrine more obscure because it is the part of the Church to explain its own Doctrine Answ. The Word of God tho' not as the written Word yet as to its Substance was before the Church because by that the Church was formed But tho' it were after the Church yet it might be a mark of it as the Effect may be a mark of the Cause Even the written Doctrine was before its Teachers who have lived in these last Ages And then to an Unbeliever the Church is more plain and remarkable than the Scripture as to its external Form but to a Believer the Scripture is plainer than the Church as to its internal Form because the Holy Spirit enlightens the Minds of the Faithful Now the Church explains the Scripture but then it is by Scripture because it lays down Scripture in its own simple native Light And so far we ought to give credit to the Decisions of the Church as far as its Determinations are agreeable to the Scriptures Obj. 4. We can assign no time wherein the Church of Rome has failed Answ. As to the time wherein the Church of Rome has begun to fail the Apostle witnesseth That in his time the foundations of that Mystery of Iniquity were already laid 2 Thess. 2. 7. And Christ tells us Mat. 13. 25. That the Enemy the Devil came and sowed Tares among the Wheat while Men slept that is before they were aware And who I pray you will be able to show us when Religion began so to be corrupted by the Pharisees as it was It is sufficient to us that the Doctrine of the Romanists as we now find it is not conformable to the Word of God Obj. 5. We can name no visible Assembly or Church that has had a Being since the Defection of the Church of Rome Answ. It is no strange thing that the true Church should be so oppressed by the violence of Persecutions and Errors so far
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
Holy Spirit could no way be quenched or taken from us Though at the same time I am aware of this tâ— that Faith camâ— be totally lost may be so explained as that wholly may relate to time and the Sense will be this Faith may be wholly lost now and yet be recoverable hereafter To the Sixth Concerning Certainty of Salvation I am of Opinion that with what Certainty any one is certain that he is truly faithful or endued with Justifying Faith with the same is he certain of his Salvation by Christ. Now I think this should be rather said to be a full Assurance of Hope as the Apostle has Heb. 6. 11. than of Faith And if you will have it in one Word I would call it Perswasion rather than Faith For we cannot have the same Certainty of those Propositions which are conditional and require something on our Part to make them true such as these He that believes calls upon God Or thus If you believe you will call upon God as we have of those which are not conditional but are purely positive and dogmatical as that God is 〈◊〉 Câ—ncerning the former the Degree of Certainty is much less and yet this sort of Faith does not hasitâ—te in determâ—ning its Assent to one or other side of the Question To the Seventh Concerning Communication of Grace I do not think that Saving-Grace is bestowed upon All but to All it is offered inasmuch as certain previous Dispositions â—oward it are not only offered but even conferred upon All And if Men were not wanting to these themselves even Saving Grace it self would follow The Words 〈◊〉 Communicaâ—ed Gramâ— if they be relative and imply Reception it is true that Grace is not so bestowed But if they do not include any Relation but that it is only offered on God's part 〈◊〉 that God is ready at hand to grant and communicate it In this Sense I think it is communicated to All. It is therefore offered and God is ready at Hand to bestow it But it lies at Mens Doors that this Grace so offered is not conferred For Grace is not wanting to us but we are wanting to it St. Austin's Words are That Divine Light De gen Contra. Manich. lib. 3. does not affect the Eyes of irrational Creatures but the purified Hearts of such as believe in God and from the Love of Temporal and Sensible Things converts them to the Obedience of God which all Men are capable of receiving if they will because that Light is common to All c. To the Eighth It is truly said that no Man comes to the Son unless he be drawn And All are not drawn that they may come to the Son i. e. So drawn that they shall come but then we must add this too That the Cause why All either are not drawn or so drawn as to come to God is the corrupted Will of Men themselves and not the Absolute Will of God To the Ninth It is not placed either in the Free-Will of any One unless redeemed by the Son or is it in the Power of any one unless it be given him from above to be saved The Subject of this Dispute is of something to come and every one as he stands affected or has a Mind wrests a Word to his own Opinion and if that be wanting will supply it out of his own Sense But I as I have all along said so even now would advise that a saithful Silence might be enjoyn'd on both sides Let thus much suffice to have been said concerning Predestination and Reprobation but let it be so understood that I am willing both in this Matter and what relates to the Articles themselves to submit my self and my Opinion to a Superiour Authority A Review of the Censure passed upon Dr. Barrett's Opinion concerning Certainty of Salvation NO Man can entertain such an Assurance c. as that he ought to be secure of his Salvation So Dr. Barret has it He is commanded to correct it thus Those that are justified by Faith c. ought to be certain and secure of their Salvation 1. The Word certain ought not to have been added for he had not denyed it and I believe no body in their Wits ever did He could not retract what he had never asserted nor ought such a Word to be put in which was not to be found in the Article 2. That any ought to be secure of his Salvation is not very justisiable One would think the Words of the Preacher might have escaped Censure for Lâ—o's Words are inconsiderably changed â—or says he upon those Words of Paul lâ—t him that standeth take heed lest he taâ—l No Man can arrive â—o so Serm. 〈◊〉 de Qâ—d great a 〈◊〉 as that he ought to be secure of his Stability Methinks if Barret was not to be spared at least Leo might have escaped Censure But I have these following Reasons why I cannot approve of this Opinion 1. The asoresaid place in the Censure is nothing to the Purpose viz. Those that are justified ought to be sâ—ure Whereas this is built upon Rom. 5. 1. Being justified by Faith we have Peace with God Without doubt And therefore we may have peaceful but not secure Thoughts because Peace it self is not secure For we are to take care in the first place that this Peace be true for as the Prophet says They have healed the Hurt of the Daughter of my People slightly saying Peace Peace when there is no Peace Jer. 6. 14. Ezek. 13. 10. And then if that be true we are to take care in the second place that the Conditions of this Peace be not violated and broken by us and so it be taken away from us again For thus saith the Lord Jer. 16. 5. I have taken away my Peace from this People even Loving-kindness and Mercy And as we ought not to be secure because we have Peace so neither ought we to be so because we stand in Grace or by Faith for such ought to consider what the Apostle saith Take heed lest any of you sail of Heb. 12. 15. the Grace of God And then he that stands by Faith ought to take heed of what the same Apostle saith Thou standest in or by Faith be not high-minded but fear As also what Rom. 11. 10. he saith in another place Let him that thinketh he standeth take heed lest he fall Which Words of the Apostle are made use of by S. Austin and Bernard against Security August de Bono persever Cap. 8. Betn Ser. 1. de Septuag 2. The Holy Scriptures no where recommend Security but rather seem to take offence at the Word VVe ought to avoid it since such are reproved by the Apostle who would trust to it For when Men shall say Peace and Safety then sudden Destruction cometh upon them 1 Thes. 5. 3. Wherefore I think it ought to be avoided as a thing of an ill Omen Nor 3. does the Reason and Meaning of the
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