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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

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.

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 one● 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 ●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

If the Judgment of Councils was not Infallible we might deservedly call in question whether all the ancient H●esies ●ave been rightly condemned or not Answ. Heresies were not such because Councils declared them so but because they were declared so from the Word of God From whence 〈◊〉 may be 〈◊〉 and unquestionable which Heresies have been righ●y condemned ART XXII Of Purgatery THE Romish Doctrine concerning Purgatory Pardons Worshiping and Adorations as well of Images as of Relicks and also Invocation of Saints is a fond thing vainly invented and grounded upon no Warranty of Scripture but rather repugnant to the Word of God Obj. 1. It is alm●st the universal Consent of all Nations that the Soul is not immediately admitted into Heaven but is purged and purified in Hell and therefore the Opinion of Pu●gatory is not so va●n Answ. The consent of Nations may take place in Natural Things but not in Spiritual Obj. 2. There is mention made of the Fire of Purgatory 1 Cor. 3. 10 c. Answ. Either the Fire of Tribulation and Trial is there understood and so it means not a real but imaginary Fire Or else The Fire shall try that is the Spirit of God shall search and examine every ones Work as a Sanctifier Others understand this place of the Condagration of the World and the severe Judgment of God Obj. 3. There is in the Church an infinite treasure of Satisfactions from the Sufferings of Christ that can never be exhausted To this Treasure belong likewise the Passions of the Bl●ssed Virgin and other Saints w●o have suffered more than their Sins required Now the Pastors of the Church out of this inexhaustible Treasure have Authority to dispense and grant Indulgencies to those who are guilty of suffering Temporal Punishment Answ. The Satisfaction of Christ is not applied by Parts but wholly to all and every of the Faithful neither is there any thing here superfluous And then as for the Blessed Virgin and other Saints they have not done any good thing or suffered any thing which was not before a Debt A Creature ought both to do and suffer the greatest things for God's Glory because whatever they do and suffer they will be abundantly rewarded for it and therefore it cannot be satisfactory for others Besides this Authority of dispensing any thing at Will was never granted to the Pastors of the Church Obj. 4. Images are capable of Injury and Contempt and so consequently of Honour and Worship Answ. This Argument may be allowed to have a sound and wholsome meaning provided we do not understand it of a Religious Worship Obj. 5. The Bodies of the Saints are the Temples of the Holy Ghost and for that reason are to be worshiped Answ. The Bodies of the Saints are to be honoured with a lawful Honour but are not to be worshiped with Religious Worship Obj. 6. There are Intercesso●s usually appointed for these that would ask ●y thing of a King and therefore much more ought those who come to God to make use of such since he is at a greater distance in his Nature from Men and superior to them Answ. The similitude betwixt God and Earthly Princes is ill applied for either they will not hear and answer or they neglect to do it or else they cannot but nothing of this can we suppose in God because he invites all Men to himself and is not as Man is Hos. 11. 9. And then too we have an Intercessor with God Christ Jesus ART XXIII Of Ministring in the Congregation IT is not lawful for any Man to take upon him the Office of publick Preaching or Ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same And those we ought to judge lawfully called and sent which be chosen and called to this Work by Men who have publick Authority given unto them in the Congregation to call and send Ministers into the Lord's Vineyard Obj. 1. There were in the Primitive Church not a few that taught and preached the Word who were never called as appears by the Example of th●se that were dispersed upon the Persecution of the Church after the Death of St. Stephen Acts 8. 4. Answ. Among those that were dispersed some perhaps were called If not we grant it to be lawful in an extraordinary time of Persecution publickly to teach without an ordinary Vocation and not otherwise Obj. 2. He may be ●uly said to be called who is furnish'd with proper Gifts for teaching and instructing others Answ. Altho' the foundation of a true Calling be such Gifts as inable a Man to teach others yet there is likewise required a Trial and Approbation of his Gifts to be made by others before he be admitted into Holy Orders Obj. 3. St. Paul when he is describing a Bishop does not mention any necessity of a Vocation 1 Tim. 3. Tit. 1. 4. Answ. Altho in those places he does not expresly mention a Vocation yet in others he does as Rom. 10. 15. Obj. 4. To teach others is a Work of Charity Jam. 5. 19 20. and for that reason should not require a special Vocation Answ. We do not deny that to teach others is a Work of Charity yet it does not from hence follow that any one may take upon him to teach and preach publickly in the Church not only because the Scripture very often urgeth the necessity of a Vocation but likewise because upon this Account too great a liberty would be given and even Women would ●each in the Church contrary to the Judgment of the Apostle 1 Cor. 14. 34. 1 Tim. 2. 12. Besides that a great many who were really unfit to teach in the Church would yet take upon them to do it which the Apostle forbids 1 Tim. 5. 12. ART XXIV Of Speaking in the Congregation in such a Tongue as the People understand IT is a thing plainly repugnant to the Word of God and the Custom of the Primitive Church to have Publick Prayers in the Church or to minister the Sacraments in a Tongue not understood of the People Obj. 1. We are told Lev. 16. 17. that the People according to the Commandment were to stay without and the Priest was to enter into the Sanctuary Of which likewise we have an Example Luke 1. 20. And therefore it is not necessary that the People should understand the Priest Answ. The Priests entring into the Sanctuary was a Type of Christ who alone by his own Vertue is entered into Heaven there to pray for us Besides when the Priest spoke to the People he spoke so as to be understood by All. Obj. 2. If the People ought to pray for those things only which they understand then they must never repeat the Psalms and other Scriptures in which they cannot be supposed to understand every thing Answ. Tho' all things out of the Psalms and other Books cannot be perfectly understood yet very many may But there is nothing at all understood by the unlearned in

Nature of Election supposes that there is some Difference betwixt him that is elected and him that is rejected So Occum●nias has it from the Opinion of the Greek Fathers 〈◊〉 〈◊〉 E●tion 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 ●om one Pag. 〈◊〉 〈◊〉 for no body 〈◊〉 〈◊〉 from 〈◊〉 ●pt th● 〈◊〉 〈◊〉 di●rence b●n 〈◊〉 So likewise St. A●ia 〈◊〉 Simpl. 1. 2 E●on does no● pr●de Justification namely foreseen but 〈◊〉 ●des Election For no body is elected unless he be already at some distance from him that is 〈◊〉 whence is that Saying That God hath 〈◊〉 〈◊〉 before the Foundation of the World But I do not see how that can be said but by a Fore-knowledge And thus also the School-men Predestination saith Tho. A●u pre-s●pposes Election and El●ction Love Namely Thom. 〈◊〉 Q. 23. Art 4. first God made them sit to be chosen and then he chose them he loved them that he might give and he loved what he gave And this likewise seems to be the Opinion of the most Reverend Archbishop of York whose Words are these What was it that God loved in Jacob from all Eternity when he had as yet done no Good without doubt it was something of his own that he wa● about to give him It is plain the Apostle does not sear to joyn together in this Business his own Purpose and 2 Tim 1. 9. Grace given and that from all Eternity whereas that Grace given could not be but in Fore-knowledge that is with the Eternal Purpose of God who foresaw that very Grace which he would give before the beginning of the World Nor do I think there is any Inconvenience sollows from hence That God should so choose to bestow his Gifts in us as to crown us with what he gives Namely What by first loving us he gave with the same after it was so given he did elect us So that Love which is an Act of Grace whereby God makes a difference as well as Election which is an Act of Judgment whereby he chooses those that are so distinguished are both 〈◊〉 And thus Election will remain For that Order which the M●derns make use of perfectly takes away all Election whereby God is made to de●l with Men considered under no 〈◊〉 nor any way distinguished by his Gifts but by a first and absolute Act at one and the same time to predestinate some to Salvation and others to everlasting Destruction After such a Decree as this I do not understand what room there can be for Election or how that Decree it self can be called Election But this whole Question as I have said is rather concerning the Order in which God proceeds according to our Capacity who know only in part than of the Cause of it as to the Act it self which is one and that most simple in God Or if it be about the Cause it must not be understood of the Cause of a first and absolute Act but of the Cause in respect to its entire Effect as they speak in Predestination It is ask'd again Whether this be an integral Act according to our Conception consisting of various Actions or whether it be that one single Act only And if there be many and various ones What is the Order and Series of them Predestination which must be joyned with Foreknowledge supposes likewise good Works St. Austin of Predestination of the Saints chap 10. The Elect before the Foundation of the World are under that Pred●stination whereby God fore-knows his own Facts that ar● to come chap. 17. Again Dare any one say that God do● not fore-know 〈◊〉 to whom he will grant Faith to 〈◊〉 Of Perseverance 14. Again 〈◊〉 on 〈◊〉 Go● 〈◊〉 ●is Gif● without 〈◊〉 〈◊〉 〈◊〉 ●t he should bestow th●m and in hi●●e-knowledge 〈◊〉 accordingly chap. 17. and fol. 23. If there be no such 〈◊〉 as we d●fend M●n are not fore-known by God but they are foreknown c. These Gifts therefore which the Church does and always did ask of God thos● God fore-know that he should give to those that are c●lled as in Predestination it self he had already given them To the Third concerning a certain Number They are St. Austin's very Words Chapter 8. de Cor. Gra. The Number of those who are predestinated is so certain that none can be added to or taken away from them And so saith St Ambrose De Voc. lib. 2. cap. ult The Fore-knowledge of God which cannot be deceived has lost nothing of the fulness of the Members of the Body of Christ neither by any Loss can the great Things fore-known and preelected from all Eternity in Christ be diminished For there is nothing so certain as that the Knowledge of God is most sure and cannot be deceived for the Lord knoweth those that are his To the Fourth He that is not found written in the Book of Life i. e. Predestinated shall be cast into the Lake of Fire says St. John Rev. 20. Verse the last i. e. shall be damned And that he will be damned for his Sins no body will deny and that necessarily if you will give me leave to say so not by an absolute but a conditional Necessity That is as the Article it self explains it because of their Sins It is because they have sinned and not because they are not predestinated Though at the same time I think we ought to avoid making use of the Terms Necessity and Necessarily which the Fathers and Schoolmen have carefully done and to substitute in their room Certainly or without doubt for we must avoid as much as may be all new Terms and Phrases To the Fifth Concerning the losing of Faith and the Spirit I suppose no body ever said That Faith may finally fail in those that are elected for that to be sure it does not But that it does not fail is not I think from its own but from the Nature of its Subject from the Privilege of the Person and not of the Thing And this by reason of Apostates who ought not to be blamed for falling from that Faith which was never true and lively But now whether the Holy Ghost may not for a time be taken away I think it is not yet decided and I confess I am in some doubt my self Concerning Faith the Apostle says Thou standest by Faith 〈◊〉 not h●h-minded but fear otherwise thou also shalt be cut off Would not this be an ironical Precept if he could not fall off Therefore consider these following Texts 1. Beware ●rst ye also being led away with the Error of the 〈◊〉 f●ll from yo●r o●n 〈◊〉 2 Pet. 3. 17. 2. Take heed that ye sail not of the Grace of God ●or you that are under the Law are fallen from Grace Gal. 5. 4. 3. Ta●e not thy Holy Spirit from me Psal. ●1 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Would not all these be Ironical Precepts and Speeches if we could in no sort fall off from the stedfastness of Faith or from Grace if the