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
is an Union between Two absolute Things there indâ—ed there is a Composition But in God his Essence is absolute and the Person relative And Persons do not differ from one another really and essentially but really and personally i. e. by relative Personalities Obj. 8. Where there are One and Three Beings there there are Four Buut in God there are One and Three Beings the Father Son and Holy Ghost are Three and yet Essence it self is none of these Answ. * We are not to imagine here that the Author meant to favour the Sabellian Heresie For though to say that Three Persons are Three Modes of Subsistence be Sabellianiâ— yet as an Answer to the foregoing Objection the faâ—rest Interpretation is That though there be Three distinct Persons in the Godhead or Divine Nature the Divine Nature is not to be reckoned as a thing distinct and separate from them And this will give likewise an Orthodox Sense to the Comparison of Light There is one only Essence in God and Three Persons are only the Three Modes of his Subsistence Now Modes do not number a thing but they are numbered and included in it so that it cannot be said to be different from them So for Example if there be Three Degrees of Light the Morning Noon and Evening Light Light it self will not be any fourth thing in respect of these Degrees which are to be reckoned up and included under Light singly and simply considered Obj. 9. If there be Three Persons in the Divine Essence then there will be first and second before and after and so it will not be perfectly simple Answ. Before and after do not relate to the Essence but to the Modes of subsisting And though they generally suppose a priority of Time and Essence yet there is a priority of Order that does not exclude a Co-aeternity And Eternity has relation to the Essence of God Obj. 10. The Doctrine of the Trinity is contrary to Reason because it asserts the same numerical Essence to be wholly in One and wholy in Three which seems impossible Answ. The Divine Essence is One and Infinite and so is wholly in One Person and wholly in Three This cannot be said to be impossible since the Essence of a reasonable Soul is totally in the whole and wholly in every Part. Now the true Image of this thing is this That many Men are One Man only by a Participation of the Species or Humane Nature Obj. 11. This Doctrine introduces Three Infinites when it is impossible thsre should be any more than One. Answ. There is One Infinite viz. the Divine Essence however that Infinity is not a personal Property but an essential one There are not indeed Three infinite Gods but Three Persons make up One infinite Nature Obj. 12. The Father is said to be the only true God Joh. 17. 3. Answ. Hereby are excluded all fictitious Deities or Creatures but not the Son or the Holy Ghost Even the Father alone is God who has an Omnipotent Son Obj. 13. The Scripture does not make use of these Words and Phrases Trinity Person and to proceed Answ. Although these Terms are not to be met with in the Scriptures yet the Sense and Meaning of them are plainly to be fetched from thence ART II. Of the Word or Son of God which was made very Man THE Son which is the Word of the Father begotten from everlasting of the Father the very and eternal God of one Substance with the Father took Man's Nature in the Womb of the Blessed Virgin of her Substance So that Two whole and perfect Natures that is to say the Godhead and Manhood were joyned together in One Person never to be divided whereof is One Christ very God and very Man who truly suffâ—red was cruâ—fied dead and buried to reconcâ—le his Father to us and to be a Saâ—fice not only for Oâ—nal Guilt but also for the Actual Sins of Men. Obj. 1. That it does by no means agree to a Spiritual Nâ—e to â—eget therefore Christ is not 〈◊〉 of God Answ. This is true Physically speaking in the manner that corporeal Substances be et their Likeness and Substance but it very well agrees in a Me a physical Sense as an Angelical or Human Mind begets Reason which is the proper Fruit of the Mind and in the most Spiritual Sense of all we may suppose one Person to beget another from and in himself as the Father begat the Son Obj. 2. That Christ has not all the Divine Perfections because he wants Paternity which is a Perfection of the Father therefore he is not God Answ. Christ has all the absolute Perfections that are common to the Three Persons which is sufficient although he has not the Chracteristical Ones which are proper only to One. Obj. 3. That if the Father and the Son are of the same Essence then if the Son be incarnate and made Flesh the Father is so too Answ. The whole Divine Essence is incarnate not absolutely but relatively inasmuch as it is wholly in the Son the whole Divinity originally undertook the Work of Incarnation This may be illustrated by a Similitude Three Sisters weave one Garment and the second wears it Obj. 4. If the eternal Son of God be incarnated it follows that he had a Being and was a Person before he was incarnate If this be so What is that which was conceived in the Virgin 's Womb and boâ—n Not a Person for then there would be Two Persons and Two Sons of God If the Person is not born of the Virgin how does that deserve to be called a Man which is born of her since no body can be called a Man that is not a Humane Person For a Man is distinguished to be such by his Person and nothing else Answ. There is one sort of Individual which subsists of it self and is rightly called Person and another which does not subsist of it self but in another as the Hand in the Body But because it does not subsist of it self is therefore not to be called a Person So the Humane Nature of Christ never did subsist by it self but always in the Divine Logos and for that Reason was never of it self a Person Obj. 5. God sent his Son not in true Flesh but as the Apostle says Rom. 8. 3. in the Similitude of sinful Flesh And so Christ was not a true Man Answ. The true Flesh of Christ is called the Similitude of Flesh not simply so but as obnoxious to the Sin of the Flesh not that Christ did assume the Likeness of Flesh and as it were the Image of a Body and not a real one but only the Similitude of sinning Flesh This could not be for Christ was not a Sinner though he was like to Sinners Obj. 6. Christ and Melchisedeck are compared together because both of them were without Father and without Mother Heb. 7. 3. And therefore Christ was not born of a Virgin Answ. Christ is said to be without Father
the Acuteness of Punishment and to the Consummation of Torments both of Body and Soul ART V. Of the Holy Ghost THE Holy Ghost proceeding from the Father and the Son is of one Substance Majesty and Glory with the Father and the Son very and eternal God Obj. 1. Altho' the Spirit of Truth be said to proceed from the Father John 15. 16. yet it does not seem to proceed from the Son because it is no where said so in Scripture Answ. Although it be not said in the very Words that the Spirit proceeds from the Son yet 't is plainly called the Spirit of the Son Gal. 4. 6. And the Spirit of Christ Rom. 8. 9. And then Christ says John 15. 26. that he would send them the Spirit from the Father In which Words he seems to mean that it would proceed from him likewise Though speaking as a Man by way of Respect he attributes it to the Father There is no need to dispute too nicely about this Matter if it be but granted that the Holy Ghost has an eternal Dependance on the Son 't is to no purpose to strive about Words and Terms Obj. 2. The Holy Ghost was not from Eternity John 7. 39. Answ. This Place does not speak concerning the Being or Person but of the Gifts and Operations of the Holy Ghost Obj 3. The Holy Ghost is not every where because he changes place The Holy Ghost shall come upon thee says the Angel to Mary Luke 1. 35. And in the same place the Virtue of the most High shall over-shadow thee therefore neither is he the most High Answ. The Words come upon thee do not signifie any change of Place but a particular Manifestation in some certain Place And then the Holy Ghost is essentially the most High tho' not personally so if by the Name of most High the Father be understood Obj. 4. The Holy Ghost does not know all things because none knows the Father but the Son Mat. 11. 27. therefore he is not God Answ. The Word none excludes only Creatures and not the Holy Ghost who perfectly knows the Father 1 Cor. 2. 10. Obj. 5. All things are made by Christ and so is the Holy Ghost Therefore he is not God Joh. 1. 3. Answ. All things are said to be made by Christ which are made but then only Creatures are made Obj. 6. He that prays to God is not God but the Hooly Ghost supplicates God for us Answ. It is not said what the Holy Ghost acts immediately and of it self but what it stirs up and effects in us Obj. 7. He that is sent is inferiour to him that sends but the Holy Ghost is sent by the Father and then he is not of the same Mijesty and Glory Answ. Mission and Obedience do not always take away an Equality of Power for an Equal may sometimes be sent by his Equal ART VI. Of the Sufficiency of the Holy Scriptures for Salvation HOly Scripture contains all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any Man that it should be believed as an Article of the Faith or be thought requisite or necessary to Salvation In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament of whose Authority was never any doubt in the Church Of the Names and Number of the Canonical Books Genesis Exodus Leviticus Numbers Deuteronomium Jeshua Judges Ruth the First Book of Samuel the Second Book of Samuel the First Book of Kings the Second Book of Kings the First Book of Chronicles the Second Book of Chronicles the First Book of Esdras the Second Book of Esdras the Book of Hester the Book of Job the Psalms the Proverbs Ecclesiastes or Preacher Cantica or Songs of Solomon Four Prophets the greater Twelve Prophets the Less And the other Books as Hierom saith the Church doth read for Example of Life and Instruction of Manners But yet does it not apply them to establish any Doctrine such are these following The third Book of Esdras The fourth Book of Esdras The Book of Tobias The Book of Judith The rest of the Book of Hester The Book of Wisdom Jesus the Son of Sirach Baruch the Prophet The Song of the Three Children The Story of Susanna Of Bell and the Dragon The Prayer of Manasses The first Book of Maccabees The second Book of Maccabees All the Books of the New Testament as they are commonly received we do receive and account them Canonical It may be thought that the Scriptures do not contain all things necessary to Salvation for Obj. 1. It is necessary to Salvation that we should know what and how many Books are Canonical Answ. This is not so absolutely necessary for we only enforce it that the Faithful may be Baptized may Believe and Live well Obj. 2. It is likewise necessary to know that these Books came to us uncorrupted Answ. The Goodness of God is such that he would not suffer those Books to be corrupted which contain the business of Salvation There was a Promise made to Esay that his Prophetical Writings should remain for ever Esay 30. 8. and Christ has promised Mat. 5. 18. That not oneâ— Iota or Tittle should pass from the Law Obj. 3. We ought to know how many Articles of Faith are to be believed by every one under the hazard of forfeiting his Salvation but neither â—is revealed in the Sacred Writings Answ. We have a Creed that is collected from the Scriptures but yet it is not necessary to Salvation to have a distinct knowledge of the number of our Mysteries One thing is needful as Christ answered Martha Luke 10. 42. One thing is absolutely necessary namely that in comparison of Christ we should look upon all things as Loss I determined not to know any thing among you save Jesus Christ and him Crucified says St. Paul 1 Cor. 2. 2. Obj. 4. We no where meet with the Means that God made use of to purifie Females from Original Sin or Males that died before the Eighth day or indeed concerning the Gentiles how they were to be saved under the Old Testament Ans. By the circumcision of the Men the Females were consecrated the Married Women belong'd to their Husbands the Unmarried to their Parents The purging of Females from Sin was done chiefly by Faith they and the Children of Jews that died before the Eighth Day were saved by vertue of the Promise made to Abram I will be thy God and the God of thy Seed God was not bound to any external Sacrament even without that he could conferr his Grace So also the Gentiles were justified by Faith Gen. 12. 3. All the Families of the Earth shall be blessed in Abram Obj. 5. If the Scripture be perfect either the single Books of the Canon are perfect or the whole Canon It is granted that the single Books of it are not so And then the whole Canon is
understand that a regenerate Man can very hardly be brought to sin at least to habitual ones Or else that a regenerate Man as such or as far as he abideth in God sinneth not But so far as he has a Propension to sin so far he departs from Grace and Regeneration Obj. 3. Eternal Life is promised to none but him that overcometh Re. 3. 5. Now only they can be said to overcome that have absolutely subdued Sin Answ. As we are not rewarded with the Crown of Glory till our Race is run so neither can we poor Mortals expect wholly to overcome Sin Obj. 4. We ought to be perfect as our Father which is in Heaven is perfect says our Saviour Mat. 5. 48. But this could not be if we be sullied with the least Spot of Sin Answ. We must not argue for what we are from what we ought to be neither is there here supposed any Equality of Holiness with God the Father which is absolutely impossible but we are exhorted to some kind of Likeness with God which Sin notwitstanding may be consistent enough with some Duties of Piety Obj. 5. Christ said John 9. 3. That neither the blind Man nor his Parents did Sin Answ. Sin is taken either generally in which Sense all Men sin or else particularly for some horrid and enormous Impiety which is often the Cause of a remarkable Judgment of God upon the Person of the Sinner or upon his Children and Family And in this Sense Christ spoke concerning the blind Man ART XVI Of Sin after Baptism NOT every deadly Sin willingly committed after Baptism is Sin against the Holy Ghost and unpardonable Wherefore the Grant of Repentance is not to be denyed to such as fall into Sin after Baptism After we have received the Holy Ghost we may depart from Grace given and fall into Sin and by the Grace of God we may arise again and amend our Lives And therefore they are to be condemned which say They can no more sin as long as they live here or deny the place of Forgiveness to such as truly repent Obj. 1. Every Sin is a Sin in or against the Holy Ghost and therefore every voluntary Sin after Baptism is such Answ. A blasphemous obstinate and malicious denying of and opposition to a known Truth is called the Sin against the Holy Ghost Not that other Sins may not likewise be committed against the Holy Ghost or that this very Sin is not likewise a Sin against the Father and the Son but that it is committed against the proper and immediate Operation of the Holy Spirit And thus every one sins when the Truth of the Gospel though clearly and sufficiently avowed is denyed is obstinately and by voluntary Malice rejected and violently opposed And when in this denyal of an avowed Truth and hostile Resistence Men obstinately persist to the last Day of their Lives This is the Sin against the Holy Ghost Obj. 2. It is said Heb. 6. 4 5 6. That if Men who have tasted of the Grace of God fall away they cannot be renewed again to Repentance Answ. The Apostle does not here speak of any particular Fall or Lapse but of an universal Defection and Falling of whereby ungodly Men ruin themselves and tread under Foot all the Means of Salvation ART XVII Of Predestination and Election PRedestination to Life is the everlasting Purpose of God whereby before the Foundations of the World were laid he hath constantly decreed by his Council secret to us to deliver from Curse and Damnation those whom he hath chosen in Christ out of Mankind and to bring them by Christ to everlasting Salvation as Vessels made to Honour Wherefore they which be indued with so excellent a Benefit of God be called according to God's Purpose by his Spirit working in due Season They through Grace obey the Calling They be justified freely They be made Sons of God by Adoption They be made like the Image of his only begotten Son Jesus Christ they walk religiously in good Works and at length by God's Mercy they attain to everlasting Felicity As the Godly Consideration of Predestination and our Election in Christ is full of sweet pleasant and unspeakable Comfort to godly Persons and such as feel in themselves the Working of the Spirit of Christ mortifying the Works of the Flesh and their earthly Members and drawing up their Mind to high and heavenly things as well because it doth greatly establish and confirm their Faith of eternal Salvation to be enjoyed through Christ as because it does servently kindle their Love towards God So for curious and carnal Persons lacking the Spirit of Christ to have continually before their Eyes the Sentence of God's Predestination is a most dangerous downfal whereby the Devil does thrust them either into Desperation or into Wretchlesness of most unclean Living no less perillous than Desperation Furthermore we must receive God's Promises in such wise as they be generally set forth to us in Holy Scripture And in our Doings that Will of God is to be followed which we have expresly declared unto us in the Word of God Obj. Against the foregoing Article it is objected 1. That Men are not predestinated because no other Creatures are said to be predestinated whereas there is the same Reason for all God's Creatures which are ordained to some End by his Providence Answ. There is not the same Reason for all Creatures for irrational Creatures are not capable of this Supernatural End Predestination therefore is wrongfully called an Ordainment to any End whatsoever Obj. 2. He that predestinates Men ought to prae-determine whatsoever relates to their Merits or Demerits But God does not prae-determine any of our Powers for then we should be necessarily forced either to Salvation or Destruction But God thus compels no body Answ. God has not prae-determined Mens Merits or Demerits so as to impose any Necessity upon them but has given to Man before the Fall a most free Will Obj. 3. That it is not agreeable to the Nature of Angels to be predestinated to Life and therefore neither is it to Men The Antecedent is thus proved because Predestination to Life is a Purpose of Compassion but the Angels never were in Misery The Consequence is true because Angels are capable of Happiness as well as Man Answ. Why may we not say of good Angels that they were predestinated to Life Since Pity is not only a Releasement from Misery but every Reward above what is due is such And the Nature of the Mercy is not to be taken from any Prior State but from the present Condition and therefore it is not material whether any one be predestinated from a State of Misery or not Obj. 4. If God should reprobate any one the Man that is reprobated is not to be charged with his own Ruin For no Man must be charged with what he could not avoid But if God should reprobate Man could not help it for no Man can withstand God Answ.
suitable to its Liberty Finally in our Articles and in many places of the publick Liturgy the necessity of Grace is so laid down that the Will notwithstanding is left free under Grace Without which all Laws Precepts Consultations Conditions Exhortations Admonitions Promises Threatnings Praises and Dispraises Rewards and Punishments would be offered and propounded to no purpose and all reason and regard for Care Diligence Industry Counsel and Labour would be taken away So that neither nothing nor too-much ought to be attributed to Free-Will And then on the one side Free-Will both before and under Grace will not with the Defenders of irresistible Grace be denied or made of no Effect nor on the other side will the Efficacy of Saving-Grace be destroyed by the Strength and Liberty of the Will But so long as the Prerogative is granted to Divine Grace the Will of Man as a Hand-maid tho' a free one will joyn it self to Grace whilst it freely obeys its Dictates Thus whilst it is awakened by the Admonitions of preventing Grace prepared in its Affections fortified and assisted with Strength a Man may co-operate both freely and willingly with God that he may not receive the Grace of God n vain CHAP. V. Of the Perseverance of Believers OUR Church's Opinion concerning Perseverance is set forth in the Sixteenth Article That Men after they have received the Holy Ghost may depart from Grace given and fall into Sin and by the Grace of God they may rise again and amend their Lives And therefore they are to be condemned which say they can no more sin as long as they live here or deny the Place of Forgiveness to such as truly repent Where we may observe first that Sin which is there spoken of and by which Men fall from Grace given is in the beginning of the Article called a deadly Sin willingly committed For the preceding Fifteenth Article treats of common and daily Sins such as are common to all the Regenerate and in which we offend All though we have the Grace of God and do not fall from it Now this Sixteenth Article is about deadly Sin by which after Baptism and the Holy Ghost received Men depart from Grace given until they be restored by Repentance Where also All those are condemned who say that this Sin cannot be committed after the receiving the Holy Ghost such as Jovinian and those likewise who deny Forgiveness in the Church to such as truly repent as Nâ—vatian But here is nothing at all said concerning a total and final Falling off from Grace But in the Homilies concerning the Danger of departing from God which were set forth at the same time in our Churches in the Book of Homilies it is sufficiently intimated That after Grace received Men may fall from it and perish and therefore they are there diligently warned and armed against this Defection And again in the Administration of Baptism it is affirmed for certain That Original Sin is remitted to Infants baptized and likewise that they are truly regenerate amongst which a great many notwithstanding do afterwards fall off and perish But then the next Article Seventeenth frees those that are elected and predestinated from this Danger teaching us that God has constantly decreed to free and to save them but withal tells us That Predestination is the Purpose of Divine Counsel secret to us until it be made plain by the Fruits which in a due and natural Order arise and spring from it which does not presently happen in All that believe and therefore we ought not easily to presume upon Election whereas Predestination regards only the Godly those only who are truly such and as St. Austin and Prosper teach such who feel in themselves the Power of the Holy Ghost mortifying the Deeds of the Flesh. Those that are rooted and confirmed in Charity may with true Consolation think of the Divine Election and have a stedfast Faith of obtaining Salvation through Christ according to that Desinition in Gratian and Lumbard gathered out of the Fathers Charity bâ—gun is such as may be lost but not a rooted and a perfect Love according to that of the Apostle Perfect Love casteth out Fear Therefore as on one side All Believers and even such as are truly Regenerate are not under a Certainty of Salvation So neither on the other are All whatsoever Advances they have made in Faith and Piety to be left to an uncertain Salvation But to those who are solidly rooted in Faith and Charity as to those that are elected and predestinated we may allow a sure Confidence of Perseverance and a firm Hope of Salvation Without doubt that Opinion so much debated of the certain Perseverance of All those who did once believe and were regenerated was never approved of by any of the Fathers of the Primitive Church but was rejected by all Antiquity and has been too much confuted by the constant Experience of all Times It had its Birth but in this last Age and was then brought into the Church from a Quarrel that Zuinglius and his Associates had with Luther Dr. OVERALL FINIS BOOKS Sold by M. Gillyflower F. Freeman H. Bonwicke T. Goodwin J. Walthoe M. Wotton S. Manship R. Parker and 〈◊〉 Tooke THE Roman History from the Building of the City to the perfect Settlement of the Empire by Augustus Câ—esar to the Removal of the Imperial Seat by Constantine the Great By Laurence Echard A. M. A New Voyage to Italy with a Description of the Chief Towns Churches Tombs Libraries Palaces Statues and Antiquities of that Country Together with useful Inâ—ctions for those who shall travel thither By Maximilian Mâ—sson Gent. Done into English and adorn'd with Figures In Two Volumes A Compleat Body of Chyrurgical Operations containing the whole Practice of Surgery with Observations and Remarks on each Case Amongst which are inserted the several Ways of Delivering Women in Natural and Unnatural Labours The whole Illustrated with Copper Plates explaining the several Bandages Sutures and divers useful Instruments By M. de lâ— Vaugaion M. 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