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death_n	apostle_n	die_v	sin_n	7,938	5	5.1502	4	false

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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

and bewail them Lastly Bernard Epist. 107. ad Thom. Beverl saith After a Man is once come to a knowledge of himself in part let him boast in Hope but not yet in Security Security and Fear are with Bernard two Extreams the one is the Excess and the other the Defect See Serm. in Cantio 11. That the Faithful are thro' their whole Lives uncertain of their Predestination and Perseverance St. Austin is very full and clear De Corrept Gratiâ Cap. 13. almost at the Beginning Contrà Ar●iculos sibi falsò impositos Artic. 12. In Epist. 107. De bono Perseverantiae Cap. 13. near the beginning And then in his Book De Civitate Dei Book 11. Chap. 12. THE OPINION OF THE Church of England CONCERNING Predestination And the consequent Doctrines of it Explained by Dr. Overal Divinity-Professor at Cambridge CHAP. I. Concerning Predestination THE Opinion that the Church of England holds in this Matter is plain in its XVII Article That the eternal purpose of Predestination concerning the Elect's being saved in Christ is so to be taught that in the mean time we must receive God's Promises in such wise as they are generally set forth to us in the Holy Scriptures And in our Doings that Will of God is to be followed which we have expresly declared unto us in the Word of God In all which we must suppose that the necessary and effectual means both of inward Grace and the outward Word towards 〈◊〉 receiving the Promises of God and doing hi● Will are to be understood to be by ver● of 〈◊〉 Gospel-Covenant which is the 〈◊〉 〈◊〉 of the Spirit and not of the naked Letter according to that of Leo. He that looks only on the Duty goes without his Guide Wherefore under a general Promise and Precept every one may safely repose himself by a stedfast Faith and by a certain Hope and Trust may come boldly to the Throne of Grace at the same time assuring himself that if he does not trust in God's Promises nor obey his Commands he must blame himself and not God And own too that 't is thro' his own Negligence and not for want of Divine Grace lest he fall into that of Solomon Prov. 19. 3. The foolishness of Man 〈◊〉 his Way and his Heart sretteth against the Lord which St. Austin has frequently repeated against that Opinion Our Article therefore has thought sit so to join that eternal purpose of God concerning those whom he has chosen in Christ to be saved with the Divine Precepts and Promises as they are generally laid down together with the Means and Assistances annex'd to them that ●so we may fetch the original Ground of our Salvation from the eternal stedfast Purpose of Divine Election and not from any temporal unconstant variety of Man's Will That Grace may not be thought to be the necessary Consequence of Free-will but that all our Vertue and Strength in pious Affections and good VVorks of Faith as well as Perseverance is owing not to the uncertain co-operation of Man's Free-Will but to the efficacy of Divine Grace That in the End all may be ascribed to God and that he that Glories may glory in the Lord. These things being thus adjusted on both sides this seems to be the Order of God's Predestinating of us set forth in the XVII Article viz. That God foreknowing the Fall of Mankind did for a Remedy of the same determine to send his Son out of his meer Mercy and Compassion and so in him placed the condition of our Salvation For the performance of which he did appoint necessary Helps and sufficient Means more or less to all in general But to those whom he hath chosen in Christ out of the rest of Mankind he hath out of his good Pleasure bestowed and granted a greater and more abundant provision of Grace whereby they are most certainly led on to Faith Perseverance and eternal Salvation As for the rest they have nothing to complain of for hereby is shown both what the Free-will of Man left to it self can do under the Aid of a common yet sufficient Grace and also the singular Benesit of a special and prevailing Grace in those to whom God shall please to bestow it So that St. Austin's Opinion is true not only of the first Man but likewise of all his Posterity The God and Lord of all things has so disposed the Life of Men and Angels as first to show therein what their Free-will could do and then how far the Advantage of his Grace and the Love of Justice would prevail Thus God is the Saviour of all Men but especially of them that believe 1 Tim. 4. 10. which words of the Apostle as Prosper thought ought to determine this whole Cause CHAP. II. Concerning the Death of Christ. THE Opinion of our Church concerning the Death of Christ is so plain and every where so consistent with it self That Christ died for All Men or for all the Sins of all Men that it is to be wondered that any of us should ever have ventured to call it in Question It is said in the II. Article that Christ truly Suffered was Crucified Dead and Buried to reconcile his Father to us and to be a Sacrifice not only for Original Guilt but also for all the actual Sins of Men. Article VII As well in the Old as New Testament everlasting Life is offered to Mankind by Christ who is the only Mediator between God and Man being both God and Man Article XV. Christ came to be a Lamb without Spot who by Sacrifice of himself once made should take away the Sins of the World And again Article XXXI The Offering of Christ once made is that perfect Redemption Propitiation and Satisfaction for All the Sins of the whole World both Original and Actual And the same is to be met with in the common Catechism as the most plain sense of the second part of the Creed wherein it is proposed to every one to believe in God the Son who hath redeemed him and all Mankind according to the Nicene Creed who for us Men and for our Salvation descended c. And in many other places of our publick Liturgy as in the Prayer of Consecration in the Sacrament O God! who didst give thine only Son jesus Christ to suffer death upon the Cross for o● Redemption who made there by his o●e Oblation of himself once offered a full perfect and sufficient Sacrifice Oblation and Satisfaction for the Sins of the whole World And to every single Person to whom the Sacrament is administred t is said The Body of our Lord Jesus Christ which was given for thee And again His Blood which was shed for thee preserve thy Soul c. The Death of Christ therefore considered in it self must be a Price sufficient for All Men if it was given for All. But the Scripture saith plainly That God gave his Son for the World and lays a Condition thereon not the Death of Christ but

who can drink no Wine C●d such as can get none are excepted A●o there is scarce any Country in the World in which there is so great a scarcity of Wine that it cannot be got for so sacred an Use. Christ foresaw those things that are said to be Inconveniencies and yet he has not permitted us to administer the Sacraments lame and imperfect ART XXXI Of the one Oblation of Christ finished upon the Cross. THE Offering of Christ once made is that perfect Redemption Propitiation and Satisfaction for all the Sins of the whole World both Original and Actual and there is no other Satisfaction for Sin but that alone Wherefore the Sacrifices of Masses in the which it was commonly said that the Priest did offer Christ for the Quick and the Dead to have remission of Pain or Guilt were blasphemous Fables and dangerous Conceits Obj. 1. The Offering of Christ was made only for many Mat. 20. 28. and for the Sheep i. e. for the Elect John 10. 15. Answ. That Christ died for many and for the Sheep or Elect we must not deny but from hence to imagine that the Death of Christ was not a Price sufficient for All is a vain Conclusion not only because the Word many is very often equivalent to the word All D●n 12. 2. R●m 5. 19. but because the Dignity of Christ's Death was so great in it self that not only Mankind by God created but tho' God had created ●any more World's it would have been a f● and sufficient Satisfaction for them All Altho' the World only of Believers can obtain Salvation th●o his Death Obj. 2. Praying Fasting Alms and Temporal Punishments are Satisfactions for Sin Answ. Whatever Good Works we are able to perform or whatsoever we may suffer for God's Glory even all that we are obliged to do and suffer by the right of Creation Redemption and Divine Precept Luke 17. 19. Eph. 2. 10. Tit. 3. 1. But it would be an extream rash thing to think of paying a Debt with a Debt And then as for Temporal Punishments they are not Satisfactions but the Divine Corrections and Chastisements even which God does often avert when Men repent not that they Satisfie but only because he regards their true Faith Obj. 3. The Offering that Christ made upon the Cross is to be represented in the Supper Answ. The Offering of Christ is to be represented bloody and not by any other unbloody Offering but by the Breaking of Bread and the pouring out of Wine Obj. 4. The Mass is the Application of the Sacrifice of Christ. Answ. The Sacrifice of Christ is applied only by Faith Obj. 5. The Prophets foretold that there should be a perpetual Sacrifice in the Church Mal. 1. 11. Esa. 66 23. Answ. The Sacrifices of the Church of the New Testament are Eucharistical and Spiritual ●nd these are Perpetual Obj. 6. Christ said to his Disciples Do this in remembrance of me i. e. Sacrifice this for the Word facere or do is often taken in this sense as Virgil has it Cùm faciam Vitulâ When I off● Sacrifice with a Heifer So Lev. 15. 15. 1 Kings 18. 23. Ho● 2. 8. And in other places in the vulgar Translation Answ. The Latins use a concise way of speaking and sometimes make the word facere to do signifie facere rem d●inam to do a Religious or Sacred thing But the facere to do cannot signifie in this place to Sacrifice because it relates to the Actions of Christ of which we cannot properly say that they are to be Sacrificed And then this is not only spoken to Ministers but to other Lay-Communicants likewise as appears by the Apostle's Exposition 3 Cor. 11. 26. And They have no Power or Authority to Consecrate ART XXXII Of the Marriage of Priests BIshops Priests and Deacons are not commanded by God's Law either to vow the estate of Single Life or to abstain from Marriage Therefore it is lawful for Them as for all other Christian Men to marry at their own discretion as they shall judge the same to serve better to Godliness Obj. 1. Marriage hinders Holy Duties and therefore in the Old Testame●t t●e High Priest and Priests were commanded to abstain from the Conjugal Bed so often as they were obliged to attend upon Holy Things Exo. 19. 15. and 28. 4. Answ. It is the abuse of Marriage and not Marriage it self that hinders Holy Duties David whilst he was married prayed seven times in a Day and did meditate upon the Law of God Day and Night That Abstinence which was commanded the Priests under the Old Testament is said to be Ceremonial and was required even in Lay-Persons for a certain time to which belongs likewise the abstaining from Wine and Strong Drinks which was commanded the Priests when they were upon Holy Duty However it be it is without doubt convenient for all Christians as well as Pastors to abstain from such conjugal Commerce as may hinder their Worship of God Obj. 2. St. Paul commands married People that they should abstain from one another by consent for a time that they might give themselves the more ardently to Prayer 1 Cor. 7. 5. Wherefore since Priests must daily attend upon Prayer and Sacrifices it is plain that they are injoyned to a perpetu●l Continence Answ. The Apostle there speaks concerning extraordinary Prayer such as is joyn'd with Fasting but Clergy-Men are not every Day obliged to such Devotions Nay and by this Rule all Christians must abstain for ever from Marriage for 't is said to All In general 1 Thess. 5. 17. Pray without ceasing Obj 3. They that are unmarried do care for the Things of the Lord better than those that are married 1 Cor. 7. 32. Answ. The Apostle here does not dispute concerning Men of the Holy Order alone but of all Christians in general who should also by the same reason live a single Life But alcho ' Marriage has its Troubles it has its Conveniencies too And a pious Wife is given not for an Impediment but for a Help as well in Spiritual as in Family Concerns Celibacy is therefore to be preferred to Marriage when the Church is under various Persecutions and upon condition the Person has the Gift of Continence But from hence no general Rule can be made that Celibacy is to be observed by any particular Order of Men. Wherefore also the Apostle says 1 Cor. 7. 28. That if thou marry thou hast not sinned So that the place before cited proves nothing against this Article ART XXXIII Of Excommunicated Persons how they are to be avoided THat Person which by open denunciation of the Church is rightly cut off from the Unity of the Church and Excommunicated ought to be taken of the whole multitude of the Faithful as an Heathen and Publican until he be openly reconciled by Penance and received in the Church by a Judge that has authority thereunto Obj. 1. Christ has said Mat. 13. 39. Let both grow together until the

Word give any Countenance to this For he that is secure does not only banish all Doubtfulness but even Care too For Security is directly opposed to Care But we are commanded by the Holy Ghost to make use of all our Care and Watchfulness And the Apostle Heb. 6. 11. desires That every one should shew the same Diligence even unto the end 4. But the thing it self viz. Security seems to be repugnant to the Condition of a Christian Life which is a Warfare nay and to human Life too which is a Tryal upon Earth so that neither of these will admit of Security but rather call for our utmost Care and Diligence both to pray that we be not led into Temptation and also to look to our selves that we be not tempted And St. Paul gives this Advice even to those that are Spiritual Gal. 6. 1. 5. Those Words so often made use of by Christ and his Apostles Watch consider take heed try your selves prove your selves ought to shake off and not to create Security For what can these Words signifie but a Command not to be secure We have several other Expressions besides to this Purpose Work out your own Salvation with Fear and trembling saith 2 Phil. 14 St. Paul Pass the time of your sojourning here in Fear saith Peter 1 Pet. 1. 17. And again St. John Hold that fast which thou hast that no Man take thy Crown All Rev. 3. 1● which Places gives us to understand that Fear must accompany our Faith least Certainty degenerate into Security St. Peter when he commands us to give all diligence to make our Election sure ●means without doubt that we should onstrive for this Certainty that every one should be so solicitous and careful about his own Concerns as that he may at length arrive thereto As much as to say that an Endeavour after Certainty is all we are capable of in this Life and a great Virtue in them who have it But 7. The degree of Certainty which we have in this Life must not stand in competition with what we shall have in a future State some difference there must be allowed and there can be nothing further or greater than Security From whence it is that to enjoy a Security is peculiar to those who are already dead and can sing that Triumph of the Apostle Death is swallowed up in Victory But we that still sojourn here upon ●arth and are content with moral Certainty must forego that highest deg●e of Security and leave that to the Church triumphant in Heaven which alone is secure 8. It has always proved fatal to such as have s●ncied themselves to be so certain as to run into Security As David for instance I shall never be moved Psal. 30. 6. And Peter when he said Tho' Ail shall be offended yet will not I. It has succeeded much better with those who have been so certain as yet to be careful as with Job I know says he that my Rede●mer liveth c. Chap. 19. 25. And if I should comfort my self yet I am afraid of all my Sorrows Job 9. 28. And so St. Paul I am perswaded that neither Death c. Rom. 8. 38. and yet I ●eep under my body saith he ●ast when I have preached to others I my self should be a Cast-away 1 Cor. 9. 27. 9. Altho' what is alledged concerning Carnal and Spiritual Security be of no great weight since by equal reason it m●y be spoken of Presumption or Pride namely improperly by a Figure yet tho' we may soften the matter thus it is easie to be seen daily what the Humour of our Age and People requires to be taught about this thing and whether it would be expedient as Mens Manners and the Times are by such sort of Notions as these to chill the alreadyfrozen Zeal and lazy Endeavours of Men to do any Good And as if a certainty of Salvation was so small a Matter to fill their Heads with a lazy Security Since as Gregory rightly observes Security is the Mother of Carelesness and since Despair proceeds not only from too great Fearfulness as in Cain but very often likewise as in Saul it takes its rise from too great a degree of Hope 10. Lastly I do not think that we ought to recede from the common and usual way of speaking in the Church whose Thoughts are much the same with those of Leo afore-cited That we neither can nor ought to be secure of 〈◊〉 St. Austin says Consil. 10. ch 32. That no body ought to be secure in this Life which is a state of Temptation inasmuch as he that can rise from worse to better may also ●ll from better to worse Again De bono P● ch 8. God has wisely determined to mix some that shall not persev●e amongst the certain number of the Saints that those who have no pr●tensions to Security in this Life may not be secure So likewise Chap. 22. Because no body can be secure of et●nal Life which God that cannot Lye has promised before the World began to the Sons of his Promise until the consummation of this ●fe which is a Temptation upon Earth but makes us even to the end of 〈◊〉 to 〈◊〉 in him to whom we daily prav that he would not l●d us into Temptation Again Ep. 12. ad P● Whence it may seem wonderful that you who as to 〈◊〉 World are noble rich and the Mother of so great a Family and consequently not d●solate tho' a Widow should yet have such an earn● and unwearied Zeal for Prayer But that you prudently understand that in this World and this Life no Soul can be secure And a little after For altho' every one knows himself and no Man knows another yet no one is so well acquainted with himself as that he can be secure of his future Behaviour St. C●sostom upon those words of the Aposile If ●y any means I may apprel●nd I have said that I have believed Christ and the power of his 〈◊〉 that I was made a Partaker of his Sufferings and conformable to his Death nevertheless after all I am not yet secure And a little after Hom. 7. in Ep. ad Phil If therefore he that has suffered so great things that has endured Persecutions and Mortification was not yet secure what shall we say St. Ambrose upon Psal. 37. says We are to understand it so That altho' any one be innocent yet he cannot be secure inasmuch as he has daily Combats with the most powerful Enemies Thus also St. Hilary upon Psal. 137. No good Man poss●s a Day without fear Nor does that Faith which is always anxiously careful of it self venture to rely upon a lazy Security for he knows that every Day has its Snares laid ready for him Gregory likewise in Epist. 186. ad Gregoriam says You have made an unprofitable Request because you ought not to become secure concerning Sins but at the last Day of your Life when you shall not be able to lament