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sin_n	adam_n	infant_n	original_a	4,119	5	9.0090	5	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

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

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

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