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.
A DEFENCE OF THE Thirty Nine Articles OF THE Church of England Written in Latin by J. Ellis S. T. D. 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 London Printed for H. Bonwicke T. Goodwin M. Wotton S. Manship and B. Tooke 1700. Advertisement to the READER THE Credit and favourable Reception that this Book of Dr. Ellis's has met with amongst Men of Letters is a sufficient Apology for giving it a new Birth and making its Use of a larger Extent It was Published in Latin in the Year 1660. Reprinted in 1694. And because both Impressions are now quite sold off it became necessary either to give it a new Edition or a new Language The latter as being of more general Use was chosen And therefore I have endeavoured to make the Author speak as good English as a Sententious and Argumentative Stile would easily bear without too much wresting and wandring from the Sense It is something wonderful to observe how ignorant many People are of the very Articles of that Religion which they have all along professed themselves to be Members of As if it were enough to be of the Church of England without having any tolerable System of its Doctrine much less knowing how to defend them against the Cavils of ouâ— Enemies Whereas we are not afraid to encourage Men to have reâ—urse to those Articles of our Religion 〈◊〉 〈◊〉 we own we must stand or fall The bold and during Attempts of Men of resâ—ss Spirits in this Age make it highly necessary for every Christian to consider well and examine what it is he believes and what Foundation his Faith stands upon that he may be ready always to give an Answer to them that ask him a Reason of the Hope that is in him and may be able by sound Doctrine to convince the Gainsayers To which purpose this short Defence of the Articles of the Church of England is presented in an English Dress for the greater Advantage and more general use of all Readers Wherein may be found though short and succinct yet very clear and strong Arguments and such I am perswaded as will not fail to work upon all well-disposed and ingenuous Minds I have not thought fit to interpose except in One or Two Places where the Obscurity of the Subject or the Author's Sense seemed to require it and there too I have set a distinguishing Mark. And now if the Whole shall in any Measure contribute to remove Mens Doubts or instruct their Minds to confirm their Faith or reform their Manners here is a glorious End and there needs no further Apology to be made Sutton-Court Nov. 11. 1699. J. L. A DEFENCE OF THE Thirty Nine Articles OF THE Church of England ARTIC I. Of Faith in the Holy Trinity THERE is but One Living and True God everlasting without Body Parts or Passions Of infinite Power Wisdom and Goodness the Maker and Preserver of all things both visible and invisible And in the Unity of this Godhead there are Three Persons of One Substance Power and Eternity The Father the Son and the Holy Ghost Obj. 1. Against which it is objected 1. That there are Gods many aceording to the Apostie 1 Cor. 8. 5. Ansâ— 1. The Apostle says not that there are many Gods with respect to their Essence but either with Relation to the Error of some that say the Planets are Gods or else according to some certain Similitude as Magistrates are sometimes called so Obj. 2. The Phrases of Time past and Time to come are spoken of God and therefore he is not Eternal Answ. Such Words are spoken of God not as tho' he had any Variation thro' them but because his Eternity does comprehend all Times Obj. 3. The Scriptures testifie that God has Hands and Eyes c. and therefore he is not Incorporcal Answ. Such Parts are not attributed to God as really such but by way of Similitude and upon the account of his Actings as the Action of the Eye is to see from whence it is that the Eye when 't is spoken of God means his Power of Seeing not after a sensible but intellectual manner and the like is to be said of all other Parts of the Body Obj. 4. It is said Gen. 6. 6. that God repented and elsewhere that he was subject to â—other Passions Answ. Repentance is indeed attributed to God as if he were affected as Men are because he acts sometimes after the manner of one that repents but this is spoken not as to any Affection in God but as to the Effect of the thing And the like is to be said of other Passions Obj. 5. The Angels are not reckoned up by Moses among the Works of the Creation Answ. We do not read in Genesis the very Words of the Creation of Angels yet this is to be understood there both Chap. 1. ver 1. and Chap. 2. ver 1. They are the heavenly Host and the Apostle to the Colossians Chap. 1. 16 17. expresly affirms That God is the Creator of all things Visible and Invisible Obj. 6. 〈◊〉 It is objected That the Doctrine of the Holy Trinity is not true but rather contradicts it self because there is but One God therefore not Three but there would be Three Gods if the Father was God the Son God and the Holy Ghost God Now when we speak of a Person we mean these Two things the Essence and the manner of Subsisting Answ. From a Trinity of Persons in created Beings is rightly inferred a threefold Essence but not so in Divine Beings If we name a Person of the Holy Trinity we mean a Nature or Essence that is common to more Persons than One But created things because they are finite their Substances or Persons must be separate So Socrates Plato and Aristotle although by a common Nature and Reason they are called Men yet are not One but Three Men And because in Divine Persons the Being or Essence is infinite therefore Three Persons subsisting in it although they they be truly Three yet are but One God Obj. 7. The Doctrine of a Trinity of Persons does infer a Composition in God Where there is Essence and Person there is a Composition either from a general or a particular Nature And where there are these Two there there is a Composâ—n But in God there is both because his Essence is one thing and his Person another Answ. There is not in God a Conjunction of an universal and particular Nature since God is the most simple Essence Nature and Suppositum tho' two things do not make a Composition in God as it does in created Beings in which Nature is one absolute thing and the Suppositum another whereas in God the Suppositum has a relative Nature and a Relation does not compound but distinguish more especially in God where the Relation does not really differ from its Foundation Where there
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
not because many Books are lost as the Writings of Nathan and Gad with others 1 Chron. 29. 29. as also the Epistle of St. Paul to the Laodiceans Col. 4. 16. Answ. The single Books have an essential Perfection because they have the Matter and Form of the Word of God the whole Canon has a proportionate one The one has the perfection of the part the other of the whole But we have all the Books that are Canonical those Books that are lost were Historical Narrations and some others too that were not Canonical Obj. 6. All that Christ said and did are not comprehended in the Scriptures Answ. All that Christ did and said necessary for our Salvation are in the Scriptures Obj. 7. St. Paul bids us 2 Thess. 2 15. to hold or keep the Traditions Answ. Either the Apostle there speaks of those free and indifferent Constitutions that concern the Government of the Church or concerning the Doctrine which he himself in Person had preached to them and then even that was contained in his Writings and other Canonical Books for Tradition is wont to be taken in that Sense Now he had delivered nothing contrary to the Scriptures as some others had done Obj. 8. But besides Those Books which we call Apocrypha should seem to be truly Canonical because not only many Councils but many Fathers have called and accounted them Canonical Answ. We are to give credit to Councils as far as they follow the guidance of Scripture and no further and if at any time General Councils call these Books Canonical this is only in a comprehensive Sense and has no other meaning but that they were wont to be read in the Church for the edâ—fication of the People not that they had the same assurance of them as of those that are truly Canonical because these were never received into the Hebrew Canon and from hence they were called Deutero-Canonici or Canonical in a second Form And then as to some of the Fathers that they called them Canonical that will not prove them such Neither is it very likely that the more Ingenuous of them would call them so unless in the foregoing Sense Obj. 9. The Church is wont to cite many things from thence Answ. The Apostles cited some things from the Writings of the Heathens but we must not gather from thence that their Writings are Canonical Obj. 10. There are many things in the Books of the Apocrypha which migâ—ly encourage Faith and Piety There you have â—ittle Morals Oecâ—mics and Pâ—liticks in short a Compendium of Scripture Answ. All the Books that contain good Precepts are not Canonical ART VII Of the Old Testament THE Old Testament is not contrary to the New for both in the Old and New Testament everlasting Life is offered to Mankind by Christ who is the only Mediator between God and Man being both God and Man Wherefore they are not to be heard which feign that the Old Fathers did look only for transitory Promises Altho' the Law given from God by Moses as touching Ceremonies and Rites do not bind Christian Men nor the Civil Precepts thereof ought of necessity to be received in any Commonwealth yet notwithstanding no Christian Man whatsoever is free from the Obedience of the Commandments which are called Moral Against the aforesaid Article it is Objected Obj. 1. That in the Old Testament things were obscure but in the New they are clear In the Old Christ was shadowed out under Ceremonies in the New himself is present from whence may be inferred an Opposition between the Two Testaments Answ. There may be inferred some difference between the Old and the New Testament in respect to the manner of Administration to the clearness and circumstances of Things but no contrariety in respect to the Substance Obj. 2. Christ as a Man had not yet suffered and for that reason Grace thro' him was not yet offered Answ. Grace was effectually offered thro' Christ that was to come Obj 3. The Mystery of the Incarnation was unknown to the Sons of Men Eph. 3. 5. Answ. It was unknown to the Gentiles before their Conversion Or This Mystery was unknown to the Fathers i. e. It was not so plainly and distinctly known as now it is as you have it in that Text. Obj. 4. The ancient Church was in its Infancy and its Knowledge was accordingly Gal. 4. 3 So in bodily things it could not discern Spiritual ones Answ. The ancient Church is called childish not because it knew nothing of Christ but because its Knowledge was very weak in respect of the Church of the New Testament which saw those things brought to pass which were before prophesied of Obj. 5. Christ was the Mediator of a better Covenant because it was established by better Promises Heb. 8. 6. Answ. Christ is the Mediator of a better Covenant than that of Moses for that promised only Blessing upon condition they kept the Law But the ancient Covenant that was freely made with the Patriarchs has the same Promises with the New Testament in which Life is promised by Faith Obj. 6. Circumcision is called an everlasting Covenant Gen. 17. 13. The Passover is called an everlasting Worship and the whole Levitical Service is called an eternal Precept a perpetual Ordinance and therefore it does bind all Christians Exod. 12. 14. Answ. The Levitical Ordinances are called everlasting i. e. so long as the Old Law should last so that such a duration is spoken of as the nature of the thing will bear And the Word Olam in the Original signifies an Age or long time but does not always denote an absolute Eternity Obj. 7. The Law of not cating Blood does bind Christians Acts 15. 29. Answ. The eating of Blood was forbidden to the Gentiles not for ever but for a time to avoid giving Offence to the weak Jews who were not yet fully confirmed in the Faith of Christ and did still believe that this Ordinance was not quite abolished But then you 'll say that abstaining from Blood and Fornication are both joyned together in the Apostle's Edict Acts 15. 29. therefore by the same necessity that Christians are obliged to abstain from Fornication by the same likewise are they bound as to the eating of Blood I answer that the eating of Blood and Fornication were joyned together by the Apostles not that they really were but only were accounted equal For by most Heathens Fornication was accounted no Sin and Christians began to be wondred at by the Gentiles that they were so much in love with Chastity Neither is it any new thing in the Law of Moses to have moral judicial and ceremonial Precepts mix'd together Obj. 8. None can make wiser Laws than God Now the civil Precepts of the Law Of not defrauding the Hirelings of care for the Poor and several others do highly oblige every Christian. Answ. 'T is true no body makes Laws wiser than God but among the Laws which He has made some are only proper for the
the Latin Versions Prayer is our Conference with God and this ought to spring from our own Senâ—e And therefore as far as we are able we ought to know those things we speak whilst we are praying Obj. 3. It is 〈◊〉 that Piety is much diminished ever 〈◊〉 tâ—e Mother Tongue began to be in Use in the Church Answ. True Piety is not diminished instead of a senseless Superstition which did formerly prevail there is now 〈◊〉 many sincere Piety altho' the Church was never without many prosane Perâ—ons And if Piety was diminished in many this would be only accidentally so by the default of some wicked Men As the Gospel when it is preached is to very many a savour of Death unto Death But Prayers in a known Tongue cannot be the cause of this Impiety Obj. 4. The 〈◊〉 of the Lesser Asia mâ—de use of the Greek Tongue in their Worship But all the People did not understand it 〈◊〉 when the Lame Man was â—ealed they spoke in the Lycaonian Language Acts 14. 11. And so again Acts 2. there are reckoned up various Tongues that were tâ—n in Asia and which the Apostles made use of Answ. The Lycaonian Tongue was a Dialect of the Greek as well as many others were and the Apostles preached in Greek to these People so that without doubt they understood them Obj. 5. If there was one Tongue used in all Churches it would much tend to the Vnity of the Church Answ. The Unity of the Church does not depend upon the Unâ—y of Tongues but upon the Unity of Doctrine Obj. 6. The end 〈◊〉 Divine Service is not the Instrucâ—n of the People but the Worship of God Now God 〈◊〉 our Prayers wâ—en they are utteâ—ed in an unâ—own Tongue and it is enough that the People 〈◊〉 dâ—nt Minds Answ. The principal â—d of Divine Service is the Worâ—ip of God but in Subordination to this the Edification of the People is to be considered likewise Now the People canâ—ot be 〈◊〉 unless they understaâ— 1 Câ— 14. And then the End of a Publiâ—k Meeting is not that God may understand 〈◊〉 that he may approve of the whole Assembly Neither is it enough for the People to understand that something is done to the Praise of God and to have a devout Mind in general but they ought likewise distinctly to understand what it is that is done to the Praise of God ART XXV Of the Sacraments SAcraments ordained of Christ be not only Badges or Tokens of Christian Mens Profession but rather they be certain sure Witnesses and effectual Signs of Grace and God's good Will towards us by the which he does work invisibly in us and does not only quicken but also strengthen and confirm our Faith in him There are Two Sacraments ordain'd of Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord. Those Five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Unâ—ion are not to be counted for Sacraments of the Gospel being such as are grown partly of the corrup following of the Apostles partly are States of Lâ—fe allowed by the Scriptures But yet have not like Nature of Sacraments with Baptisin and the Lord's Supper for that they have not any visible Sign or Ceremony ordained of God The Sacraments were not ordained of Christ to be gazed upon or to be carried about but that we should duly use them And in such only as worthily receive the same they have a wholsom Effect or Operation but they that receive them unworthily purchase to themselves Damnation as St. Paul says Obj. 1. The Sacraments are often made use â—s by Hypocrites and therefore they are not certain Signs of Grace Answ. Out of a charitable Opinion the Sacraments are distributed to All but they are certain Signs of Grace only to them that beheve and receive them worthily Obj. 2. Neither this Word Sacrament nor the number of only Two Sacraments is to be met with in Scripture Answ. Although we do not find the Word Sacrament in Scripture yet the thing that is meant by that Word is to be found there And the Apostle 1 Cor. 10. reckons up only these Two Sacraments neither in the Sacred Writings the Word Sacrament being strictly taken can we find any more Some have thought that these Two were signified by the Water and Blood which came out of Christ's Side John 19. Obj. 3. The external Sign of Confirmation is Imposition of Hands Acts 8. 17. Answ. Tâ—at Confirmation there spoken of by Imposition of Hands was extraordinary and peculiar to the Apostles Obj. 4. The Judicial Sign of Repentance is Absolution John 20. 23. Answ. There is no outward Sign there prescribed not so much as the Matter or Form of a Sacrament because there is nothing that is distinct from the Word spoken Christ himself made use of no other outward Sign besides Breathing on them Obj. 5. The Ceremony of Extreme Unction is to be met with Jam. 5. 14. together with a Promise annext to it Answ. The Command concerning Extreme Unction took place only whilst there was miraculous Gifts in the Church and relate only to the miraculous curing of sick People Obj. 6. The outward Sign of Orders is Imposition of Hands 1 Tim. 4. 14. Answ. Imposition of Hands is not essential to Holy Orders because it was not always practised Matthias was chosen into the Place of Judas without it Acts 1. The Apostles were chosen and conâ—ecrated without it Mat. 10. Mark 3. And it is strange that the Romanists should make Imposition of Hands a Sacramental Riâ—e as well in Orders as Confirmation whereas we no where find in Sâ—ripture that one and the same Sign should be in Two different Sacraments Obj. 7. Concerning 〈◊〉 〈◊〉 are told Eph. 5. 32. That it is a Mystery or Sacrament Answ. The Apostle does not mean that Matrimony is properly a Sacrament but only a Mystery whereof there are many that are not Sacraments ART XXVI Of the Unworthiness of the Ministers which hinder not the Effects of the Sacraments Although in the visible Church the Evil be ever mingled with the Good and â—ometimes the Evil have chief Authority in the Ministration of the Word and Sacraments yet sorasmuch as they do not the same in their own Name but in Christ's and do minister by his Commission and Authority we may use thâ—ir Ministry both in hearing the Word of God and in receiving of the Sacraments Neither is the Effect of Christ's Ordinance taken away by their Wickedness nor the Grace of God's Gifts diminished from such as by Faith and rightly do receive the Sacraments ministred unto them which be effectual because of Christ's Institution and Promise altho they be ministred by Evil Men. Nevertheless it appertaineth to the Discipline of the Church that Enquiry be made of Evil Ministers and that they be accused by those that have Knowledge of their Offences And finally being found guilty by just Judgment be deposed
Harvest which is to be understood of the Good and the Bad Therefore the Wicked ought not to be Excommunicated Answ. Christ speaks there concerning Hypocrites that cannot be discerned from those that are sincerely Good Or else he is distinguishing the Duty of Ministers from that of a Magistrate Let them grow i. e. do not kill them Obj. 2. In the Old Testament God commanded that All should keep the Passâ—ver Num 〈◊〉 10. Answ. God commanded all that werâ— Mâ—mbers of his People to keep the Passover Exod. 12. 43. Thâ— was a Câ—mand 〈◊〉 the Presumpâ—ous th◠〈◊〉 should be 〈◊〉 off from among his Peop◠〈◊〉 15. 30. and those thâ— werâ— desiled wâ— kept back Nu. 9. 6. Now under the Cereâ—l Uncleanness the Moral was typified and sigured Obj. 3. John Baptized a Generation of Vipers Luke 3. 7. Answ. Altho' they were a Generation of Vipers whom John Baptized yet they were no longer Vipers when they were once Baptized at least not so in Profession Obj. 4. It seems not to be in the Power of Men to exclude any One from the Kingdom of God and to thrust Others down to Hell Answ. The Church condemns no Man but agrees with and executes the Judgment of God by declaring it according to express Command and it delivers Men over to Satan not by its own Authority but in the Name of Christ 1 Cor. 5. 4. Obj. 5. St. Paul says of him that would by no means obey his Word that such an one should be esteemed not as an Enemy but admonished as a Brother 2 Thess. 3. 14. 15. Whereas a Brother is not to be look'd upon as a Heathen or a Publican Answ. The Excommunicated are called Brethren partly by Profession and because they were Brethren 1 Cor. 5. 11. partly by Hope because upon Repentance he may become a Brother again and partly by Love and a Desire and Study to save him which ought to be the End of Excommunication Besides the Apostle did not say Account him as a Brother but admonish him as such ART XXXIV Of the Traditions of the Church IT is not necessary that Traditions and Ceremonies be in all places one or utterly like for at all times they have been divers and may be changed according to the Diversity of Countries Times and Mens Manners so that nothing be Ordained against God's Word Whosoever thro' his private Judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church which be not repugnant to the Word of God and be ordained and approved by common Authority ought to be rebuked openly that others may fear to do the like as he that offendeth against the common Order of the Church and hurteth the Authority of the Magistrate and woundeth the Consciences of the weak Brethren Every particular or National Church hath Authority to Ordain change and abolish Ceremonies or Rites of the Church ordained only by Man's Authority so that all things be done to Edifying Obj. 1. Christians ought to walk according to the same Rule and to have the highest Agreement amongst themselves as may be gathered from Gal. 6. 16. 1 Pet. 3. 8. and therefore the same Ceremonies are alike necessary in all places Answ. The variety of Ceremonies does not destroy the Unity of the Church provided the Faithful do but walk according to the same Rule of Doctrine Obj. 2. Christ has said Reprove a Sinner betwixt him and thy self alone Mat. 18. 15. therefore he is not publickly to be reproved by any One Answ. This Place treats of the Duty of private Men for private Offences committed against private Persons and not of the Duty of Pastors in reproving scandalous and notorious Sins publickly committed Such as these must be publickly reproved Obj. 3. The Apostle advises Titus to avoid Strifes and Contentions Chap. 3. 9. and therefore they are not to be reproved who oppose the Traditions of the Church Answ. Unprofitable Disputations and noisy Talk without Edification are to be avoided because such vain Contentions do not convert the Froward and Obstinate but rather confirm them in their Errors In the mean time Ministers may reprove Gainsayers with much Prudence Patience and Sobriety and all this be done to the Good and Profit of others Obj. 4. The same Apostles commanded the Thessalonians to hold the Traditions 2 Thess. 2. 15. And therefore that Church had not Authority to change or disannul the Traditions of it Answ. The Traditions which the Apostle speaks of were either Doctrinal and such as were already set down in the Scriptures or if not they were Instituted by the Apostle who received from the Lord what he delâ—vered to them But the Article speaks of such Traditions as were originally Instituted by the sole and ordinary Authority of Men. ART XXXV Of Homilies THE Second Book of Homilies the several Titles whereoâ— we have seâ— down â—nder this Article does 〈◊〉 a Godly and wholsome Doctrine and necessary for these Times as does the former Book of Homilies which were set forth in Time of Edward â—he Sixth And therefore we judge them to be read in Churches by the Ministers diligently and distinctly that they may be understood of the People Of the Names of the Homilies 1. Of the right Use of the Churcâ— 2. Against Peril of Idolatry 3. Of repairing and keeping clean of Churches 4. Of Good Works first of Fasting 5. Against Gluttony and Drunkenness 6. Against Excess of Apparel 7. Of Prayer 8. Of the Place and Time of Prayer 9. That Common Prayers and Sacraments ought to be ministred in a known Tongue 10. Of the Reverend Estimation of God's Word 11. Of Alms-doing 12. Of the Nativity of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the Worthy Receiving of the Sacrament of the Body and Blood of Christ. 16. Of the Gifts of the Holy Ghost 17. For the Râ—gation-Days 18. Of the State of Matrimony 19. Of Repentance 20. Against Idleness 21. Against Rebellion Obj. 1. The 〈◊〉 contained in the Homilies is not in these Times so necessary because there is plenty of Ministâ—rs 〈◊〉 can and do viva voce preach the Word of God Answ. This Article was intended chiefly for the Beginning of the Reformation when there was a much greater want of Mâ—n that were fit for the Ministry And then if even of these Times we would suppose it to speak there are very many Churches for want of sufficient Encouragement or other Reasons which are destitute of a Learned Preacher and which indeed is to be lamented And besides such is the carelesness of some in their Preachings that it would be more profitable to hear a Homily than their Sermons Obj. 2. It seems to be an Office unworthy of a Minister of the Gospel to repeat Word for Word Exhortations from the Copy of another for a Child can do that Answ. It would be unworthy of a Minister of the Gospel to do this from the Copy of any private Man but it is
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 Arâ—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 hiâ— Will are to be understood to be by verâ— 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 â—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 oâ— Redemption who made there by his oâ—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