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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	doctrine_n	england_n	6,989	5	6.3346	4	true

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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

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 ou● Enemies Whereas we are not afraid to encourage Men to have re●urse to those Articles of our Religion 〈◊〉 〈◊〉 we own we must stand or fall The bold and during Attempts of Men of res●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. Ans● 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 ●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 Compos●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

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 des●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 form●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.

last amongst the great variety of Opinions conclude that none was more probable than that which Melancthon defended in Germany Hemmingius in Denmark and Snecanus in Friseland viz. They placed a foreknowledge of Faith in order before Predestination as the ancient Fathers before St. Austin did understand and teach as also did St. Austin himself before he contended with Pelagius and for this they bring the Testimony of the Fathers themselves and Beza consessing the same thing After the Controversie of Predestination followed two others if yet we may call those Two where one is the necessary consequence of the other 1. Concerning a Falling-off from Grace 2. Of the Certainty and Security of Salvation Baron maintained that Faith and justifying Grace may sometimes be lost This Whitaker denied The one allowed a Certainty of Hope the other a Certainty of Faith and that an absolute and not a conditional Certainty This Opinion Baron particularly maintained in his Lectures upon the Prophet Jonas When the Dispute of the Two Professors had for a long time as is usual divided the Young Men into Parties Whitaker at length takes a Journey to London and goes strait to the Arch-bishop of Canterbury giving him notice that the University was corrupted with the Pelagian Doctrine and unless some stop was put to it in time this would come to an open Quarrel Neither could he see any better Remedy at present than that the Nine Positions which he had drawn up after the perusal and approbation of some eminent and learned Men should be sent immediately to Cambridge Now the Positions were wrote in such a manner that one may easily discern the skilfulness of the Man in that nice and exquisite turn of the Words which for Peace sake would not be disapproved of even by such as did not a little dissent from him A meeting of Prelates and Divines was then appointed not a great number in Nov. 1595. And because in such a perplext Argument as this was the same Words and Things did not please every body there were Disputations for some time On the last Day it happened that one or two who disagreed most from Whitaker's Opinion were absent and so the others prevailed Now Archbishop 〈◊〉 that was the Head of that Meeting altho' he did not at all approve of W●itaker's Articles yet thro' easu ess and a sear of Disagreement since he could not make good his own Opinion himself became the Surety and Patron of Another's However the 〈◊〉 of W●itaker were not approved of in the same Words wherein he had proposed them but some of the Words and Phrases were so alter'd that one may easily dis●rn their Judgment did not altogether agree with his These Positions were sent to Cambridge and W●itaker in the mean time boasting of the Victory that he had so easily gained without an Adversary meets with a * Burl●gh 〈◊〉 of the University Man that had the chief Authority in the Kingdom one of the Queen 's Pr●vy Council to whom also belonged a pecul●r Care and Regard for the University and to him he declares all that had been done in the last Meeting and shews him the very Articles as they were approved of by the Bishops But that Great Man such was his Wisdom easily understanding that Determinations in such Controverted Points were dangerous extreamly disapproved of the whole Ma●er and said that he would make the Authors thereof repe● of what they had done And he was as good as his Word for he went to the Queen and took occasion to lay before Her in a grave Oration How that in such things as did appertain to the State of Religion no body could by the Laws of England determine any thing but by the Authority of the Queen and that too with the Consent of Parliament And this was a wise Institution for there is generally a furious Zeal of Religion in Meus Minds which when it is once raised makes them easily run into Parties and Factions But now here are a few Divines that have dared to make Decrees and Determinations concerning the most important Questions which Learned Men for many Ages since could never yet agree about But it is easie to see what these Men aimed at whilst they think and teach That whatsoever is done in human Affairs be it good or bad 't is all bound up by the Law of an unalterable Decree and that even the Wills of Men has this necessity imposed upon them that they are not able to Will and Desire any otherwise than as they do always Will and Desire Which says he is it be true most Gracious Sovereign to what purpose is it that I and the rest of Your Majesty's Faithful Ministers do busie our selves about any thing or take any measures that may be of use to You and the Kingdom 's Good whereas all Consultations about such thing as necessarily come to pass were absolutely foolish and ridiculous The Queen being very much moved at this commands the Archbishop to be sent for and with a smiling Countenance mix'd with Majesty told him I hear says she you are reaping up great Wealth and I suppose you have a mind to make me rich The Archbishop not knowing what the Queen meant by such an unexpected Speech answered My Riches are not over great but such as they are Madam they are yours But says the Queen you now think you make me a Complement whereas what you now offer me is mine already by the Laws of the Land for you are fallen into a * A 〈◊〉 is an ancient Law of England established as 't is thought by Richard II which forbi●s Ecclesiastics to assume to themselves m●rc Auth●rity than is due to them by the Laws of this Land with this Punishment that whosoever Offends shall be sent to Prison during the King's Pleasure and his Cio●ds Consiscated Pr●munire and then she began to debate about the Assertions at Lambeth The Archbishop at length discerning what the Queen meant It was says he neither mine nor the Assembly's Intention to determine any thing without Publick Authority or of our selves to make Canons but it was only to interpose for Peace sake between the two Prosessors that no private Quarrels might break out into publick Mischief There were then p●ent some of the Queen's Counsellors that did lay this Matter very hard upon Archbishop Whitgift and told him That the very Assembly was illegal inasmuch as it was called without the Queen's Knowledge and that they might have consulted the Peace of the Church much better if they had kept their Opinions to themselves But to what purpose were the Assertions of the Bishops sent to Cambridge but that they might have some resemblance of a Canon And had it been such a troublesome thing once to have gone and acquainted the Queen with a Business that was disputed of for so many Days And then they fell upon the Question concerning Fate and vehemently debated it as a Position that neither countenanced