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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39279	A defence of the Thirty nine articles of the Church of England written in Latin by J. Ellis ... now done into English ; to which are added the Lambeth Articles ; together with the judgment of Bishop Andrews, Dr. Overall, and other eminent and learned men upon them.; Articulorum XXXIX Ecclesiae Anglicanae defensio. English	Ellis, John, 1599?-1665.; Andrewes, Lancelot, 1555-1626.; Overall, John, 1560-1619.; Church of England. Thirty-nine Articles.	1700 (1700)	Wing E587; ESTC R1641	74,086	146

Rebellion of the Powers of our Souls that disposes us to all manner of Sins ART X. Of Free-Will THE Condition of Man after the Fall of Adam is such that he cannot turn and prepare himself by his own natural Strength and Good Works to Faith and calling upon God Wherefore we have no Power to do Good Works pleasant and acceptable to God without the Grace of God by Christ preventing us that we may have a Good Will and working with us when we have that Good Will Against this Doctrine it is Objected Obj. 1. That God commands Men to turn to him and to believe in him Zach. 1. 3. Mark 1. 15. and in many other places to perform all Works of Piety Therefore this they can do otherwise it would be commanded to no purpose Answ. From a Precept to an Ability to perform it we can draw no Argument We can indeed do Offices of Piety and that only when we are acted and excited to them God gives what he Commands and helps what he has given without Him we cannot be good and without our selves he will not make us so Obj. 2. It is tyrannical to punish any one for not doing what he could not so much as Will or Desire Answ. He would be indeed a Tyrant that should command such things to be done as are not in Mens Power But God made Man with Abilities to fulfil his Commands And then God requires of Man Obedience to his I aw not by setting himself upon the exact fulfilling of it by his own feeble Strength but upon considering the impossibility of the thing with respect to the Powers of Nature to betake himself to Christ through whom the Faithful are able to do all things Obj. 3. If Man had not a Free-Will he would Sin necessarily and then ought not to be punished and so all Use of Exhortations Reproofs and all endeavour after Good Works would be taken away Answ. A Man without the help of Grace sins necessarily whosoever is under this necessity it is his Fault for he has drawn this necessity of sinning upon himself and therefore is justly punished by God And then as for the Use of Exhortations that is not taken away with those that have the sufficient Assistance of God The Precepts which cannot be performed by the strength of Nature are useful in this respect that they put us in mind of our Weakness invite us to an earnest endeavour to pray and so lead us to Christ who is wont to assist the weak And these are the efficacious means that God together with his Grace makes use of in Man's Conversion that what is impossible to Nature may in this way become very easie Obj. 4. Men are called Labourers Mat. 20. 8. and Labourers together with God in the business of Salvation 1 Cor. 3. 9. Answ. Men do indeed co-operate with God by Grace not by their own Strength and therefore they are said to co-operate in respect of assisting and not of preventing Grace ART XI Of the Justification of Man by Faith WE are accounted Righteous before God only for the Merit of our Lord and Saviour Jesus Christ by Faith and not for our own Works or Deservings wherefore that we are justified by Faith only is a most wholsome Doctrine and very full of Comfort as more largely is expressed in the Homily of Justification Obj. 1. In this Article there seems to be a Contradiction when it is said we are accounted Righteous only for the Merit of Christ but afterward it is said this is done by Faith Answ. Here is no Contradiction at all We are only accounted Righteous by the Merit of Christ as by an impellent Cause yet this is done likewise by Faith as by an instrumental Cause whereby we obtain that Merit Obj. 2. By Justification we are restored to that State from which by the Sin of Adam we were fallen Rom. 5. 19. Since therefore we lost inherent Righteousness by Adam's Fall we recover it again by Justification Answ. We are restored by the Righteousness of Christ and partly by inherent Righteousness too The one as the most perfect is imputed for perfect Righteousness Rom. 4. But the other is too weak for us to be able to stand before God Esa. 64. 6. In the afore-cited place Rom. 5. the Word as does not determine the manner or the quality but the original Author of Righteousness Obj. 3. It is said Rom. 8. 24. By Hope we are saved Answ. By Hope is there meant Trust and so it falls in with Faith Even by Hope we are said to be saved because we are not actually possessed of Salvation but by Hope not that we are justified by any peculiar Vertue of Hope Obj. 4. Many Sins were forgiven Mary Magdalen because she loved much says the Text Luke 7. 47. therefore by Love she was Justified Answ. The Particle because does not denote any forcible cause of Justification but only a significative one for Love is a sign of Justification and is the fruit and companion of Faith but yet it has not an equal share with it in the Act of Justification Here is no Consequence her Sins were forgiven because she loved therefore Love is the cause of Forgiveness So neither does this follow A Man lives because he walks therefore walking is the cause of Life ART XII Of Good Works ALbeit that Good Works which are the fruits of Faith and follow after Justification cannot put away our Sins and endure the severity of God's Judgments yet are they pleasing and acceptable to God in Christ and do spring out necessarily of a true and lively Faith insomuch that by them a lively Faith may be as evidently known as a Tree discerned by the Fruit. Obj. 1. Many Men believe the Articles of Faith to be true that do yet lead wicked Lives therefore Good Works are not always the Fruit of Faith Answ. Such Men as always live wickedly have not justifying Faith but only the empty Profession of it Obj. 2. The Integrity of Job is described Chap. 1. 2. David asks to be judged according to his Righteousness n●y and boasts of it too Psal. 7. 8. And then we read of Zachartah and Elizabeth that they were both Righteous before God Luke 1. 6. It seems then that their Works would bear the Judgment of God Answ. A partial Perfection which is Sincerity is attributed to the Godly but not an absolute one such as is called a gradual Perfection as if they could be able to stand the severe Trial of Divine Judgment Job says he could not do so Chap. 9. 2 3. It is one thing to speak of the Righteousness of a Cause and another of a Personal Rightcousness in respect of which latter David himself confesses that he could not bear the Judgment of God Psal. 130. 3. 143. 2. Obj. 3. St. James concludes Chap. 2. 24. That a Man is justified by Works and not by Faith only Answ. St. James speaks of Justification or the proof of Justification

Jewish Commonwealth and these do not bind Christians but there are others which have the nature of common Justice and a natural Law and are the Explications and Determinations of the moral one and the observation of them is likewise injoyned in the New Testament But these do bind every one to observe them Obj. 9. The moral Law is not made for a Righteous Man 1 Tim. 1. 9. Answ. The Law as to its Punishments whereof it threatens a great many is not made for a Righteous Man to Condemnation altho' it be made as to its Rules for Observation A just Man even for the love of Justice conforms himself to that Law and then the threatnings of the Law signifie nothing to him Consequently then this can be nothing to wilful Libertines that the Just are not bound by any Christian Laws ART VIII Of the Three Creeds THE Three Creeds Nice Creed Athanasius's Creed and that which is commonly called the Apostle's Creed ought thoroughly to be received and believed for they may be proved by most certain Warrants of Holy Scripture Obj. 1. This Article seems to be imperfect because it makes no mention of the Ephesian Chalcedonian and Constantinopolitan Creeds which were wont to be approved of by the Church Answ. This Article mentions the chief Creeds not exclusively to others as if they might not be true likewise and it was not necessary to mention All. Obj. 2. The Inventions of Men are not to be obtruded upon the Church nor to be received as necessary to be believed but the foregoing Creeds as such and are proposed to our Faith as if they were the W●d of God Answ. The aforesaid Creeds were indeed composed and methodized by Men but yet they are not the meer Fancies of Men contrary to the Holy Scriptures which the Argument supposes but the Doctrine contained in them is conformable to the Word of God Neither do we receive them with an equal degree of Faith with the Holy Scripture but we give them the next place to That and reverence them as the chief Monuments of Faith Obj. 3. To omit others that Sentence in Athanasius's Creed seems to be too severe where he speaks of the Confession of Faith That except every one do keep it whole and undefiled without doubt he shall perish everlastingly What shall we then say of those that labour under an invincible Ignorance How shall they believe on him of whom they have not heard says St. Paul Rom. 10. 14 If then Men want the Means of Knowledge and the Tidings of this Doctrine has in no sort come to them it is plain they are not to be blamed and that they are free from Damnation for God obliges no one to Impossibilities Answ. Athanasius means chiefly those to whom the Catholick Faith has been propounded and explained who have all the means requisite for the knowledge of the Truth As to others who of them will be saved God himself will in an extraordinary manner enlighten their Understandings that they may perceive what things are necessary to Salvation ART IX Of Original Sin ORiginal Sin stands not in the following of Adam as the Pelagians do vainly talk but it is the Fault and Corruption of the Nature of every Man that naturally is ingendered of the Off-spring of Adam whereby Man is very far gone from Original Righteousness and is of his own Nature inclined to Evil so that the Fleth lusteth always contrary to the Spirit And therefore in every Person born into this World it deserves God's Wrath and Damnation And this Infection of Nature does remain yea in them that are Regenerated whereby the Lust of the Flesh called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some do expound the Wisdom some Sensuality some the Affection some the Desire of the Flesh is not subject to the Law of God And altho' there is no Condemnation for them that believe and are Baptized yet the Apostle does confess that Concupiscence and Lust has of it self the nature of Sin Against which it is Objected Obj. 1. That God does not punish the same Sin twice but he has ●ready punished Adam's Sin in Adam and therefore will not punish it in us Ans. Adam's Sin was not Numerically but Specifically One and that inclusive of the whole Species As he sinned so have we likewise sinned in him and we are justly punished in our selves Obj. 2. It is plain there is no such thing as Original Sin because the Son shall not bear the Iniquity of the Father says the Prophet Ezek. 18. 20. Answ. The Son does not bear the Personal Sins of his Father but the Sin of the first Man was a stain of the whole Nature when therefore any one is punished for the Sin of Adam he is punished for his own Obj. 3. Sin is a voluntary thing but Original Sin is not so in Infants Ans. Original Sin is voluntary in All nay even in Infants too for our Wills were in the Will of Adam as in the Principle of Mankind in him we willed and desired Evil. Obj. 4. An Accident of one Individual is not transferred to the whole Species but the Sin of Adam was only an Accident of one Individual Ans. Adam inasmuch as he was the Principle of Human Nature was to be look'd upon here as an universal Cause Obj. 5. The Children of Holy Men are Holy 1 Cor. 7. 14. therefore they are not born in Sin Ans. The Children of Holy Men are not so Holy as to be free from Original Sin but they are called so in regard of a Communion with the Church by reason of that Covenant Gen. 17. 7. I will be a God to Thee and to thy Seed They are therefore Holy with a relative and not with any inherent Holiness so also they are Innocent in respect to those Sins which are committed against Knowledge Obj. 6. In Baptism we receive a perfect Remission of Sins therefore Original Sin is wholly taken away and so remains not in the Regenerate Ans. Remission of Sin takes away Sin as to its Imputation not as to its Being for Mortification is but imperfect in this Life so in Baptism Sin is taken away but not so much the Sin it self as the Sting of it that it may not hurt us Obj. 7. Things absolutely disagreeing do not meet in the same Subject but Sin and Righteousness are of that sort therefore since there is Righteousness in the Regenerate there can be no Sin there Answ. Sin and Righteousness cannot be in the same Subject in the highest but yet easily in lower degrees Obj. 8. Concupiscence or a proneness to Evil is distinguished from Sin as the Cause is from the Effect Jam. 1. 15. and therefore is not of it self to be accounted Sin Answ. Concupiscence is distinguished from Actual Sin and from an external Act already compleated but in the mean time it has of it self the nature of a Sin because of it self it is not subjected to the Law of God And it is this

Nature of Election supposes that there is some Difference betwixt him that is elected and him that is rejected So Occum●nias has it from the Opinion of the Greek Fathers 〈◊〉 〈◊〉 E●tion 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 ●om one Pag. 〈◊〉 〈◊〉 for no body 〈◊〉 〈◊〉 from 〈◊〉 ●pt th● 〈◊〉 〈◊〉 di●rence b●n 〈◊〉 So likewise St. A●ia 〈◊〉 Simpl. 1. 2 E●on does no● pr●de Justification namely foreseen but 〈◊〉 ●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. A●u pre-s●pposes Election and El●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 wa● 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 M●derns make use of perfectly takes away all Election whereby God is made to de●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 Pred●stination whereby God fore-knows his own Facts that ar● to come chap. 17. Again Dare any one say that God do● not fore-know 〈◊〉 to whom he will grant Faith to 〈◊〉 Of Perseverance 14. Again 〈◊〉 on 〈◊〉 Go● 〈◊〉 ●is Gif● without 〈◊〉 〈◊〉 〈◊〉 ●t he should bestow th●m and in hi●●e-knowledge 〈◊〉 accordingly chap. 17. and fol. 23. If there be no such 〈◊〉 as we d●fend M●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 thos● God fore-know that he should give to those that are c●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 h●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 ●rst ye also being led away with the Error of the 〈◊〉 f●ll from yo●r o●n 〈◊〉 2 Pet. 3. 17. 2. Take heed that ye sail not of the Grace of God ●or you that are under the Law are fallen from Grace Gal. 5. 4. 3. Ta●e not thy Holy Spirit from me Psal. ●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