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God hath made no fuch absolute election and predestination of persons, but that Christ is the common Saviour of mankind at large :-a doc, trine, which we support on the general tenor of Scripture, and especially on these and the like paffages; that “ God is no respecter of pers “ fons, but in every nation he that feareth “ God and worketh righteousness is accepted “ with himo;" that “God sent his Son into “ the world, that whosoever believeth in him “ might not perish, but have everlasting life P;L that "Jesus Christ the righteous is the pro"pitiation for our sins, and not for ours only, “ but for the fins of the whole world 9;" that “ he is the Saviour of all men, specially of “ them that believe ";" that he “ tasted death “ for every man;" and that “God our Sa“ viour would have all men to be saved, and to be unequivocally recognised by our Church throughout her Liturgy in general, which uniformly supposes Chrift to be the “ Redeemer w of the world in the obvious fignification of the words; and especially in her baptismal fervices and in her Catechism, where she describes every individual in her congregation, as one of " the elect people of God,” as one of the “ redeemed” of Christ; in her Communion fervice, where she mentions the body of Christ as being given, and the blood of Christ as being shed, for every individual communicant, for
come to the knowledge of the truth, for the “man Jesus Christ gave himself a ransom for “ all :"a doctrine too, which we apprehend
quidem et irreprehenfibili, fed incomprehenfibili iphus judicio, vitæ aditum præcludi. Ibid. sect. 7.
-reprobos vel a notitia fui nominis vel a Spiritus fui fanctificatione excludendo. Ibid.
illos vult excludere. Ibid. cap. xxiii. fe&t. 1.
Deum ex perdita massa elegere et reprobare. De Prædeft. p. 613. Acts. x. 34, 35.
o John iii. 16. 1 i John ii. 1, 2.
ri Tim. iv. 10. : Heb. ii. 9,
ti Tim. ii. 4, 5, 6.
every individual member of her body; in her Homily for the Nativity, where she teaches, that Christ “made perfect satisfaction " by his death for the fins of all people ";" and in her 31st Article, which affirms, agreeably to a similar declaration in the Communion service, that “ the offering of Christ once made is that “ perfect redemption, propitiation, and satisfac« tion for all the sins of the whole world.”
The Calvinist teaches, that the salvation of those, whom he terms elect, is arbitrary, irrespective, and unconditional; that it does not proceed from any respect to their qualities, present or to come; that it does not depend upon any difference between them, and other men; that it is not influenced by any relative
Homilies, p. 340. Oxf. edit.
worthiness, which God foresees in them ; but that it is exclusively owing to the mere will and pleasure of God * :-a doctrine, we may remark by the way,
diffolute tendency, and calculated to make men any thing, rather than “ zealous of good works.” We teach on the other hand, that no one, to whom the Gospel of Christ is preached, and to whom the promise of salvation is tendered through the blood of Christ, can attain eternal happiness without fulfilling certain conditions :and this we teach, because, amongst a multitude of plain texts to the purpose, the promises of salvation always have respect to the repentance, faith, obedience, holiness, or other qualifications of them, to whom the promises are to be made good : because this life is
• Quod hominem unum eligit Deus, altero rejecto, id non provenit ab hominis respectu. Inft. lib. i. cap. xxiii. sect. 10. : Deum eligere quos illi vifum eft. De Præd. p. 613.
-nullo humanæ dignitatis respectu. Ibid.
Non ex hominum dignitate vel indignitate pendet discrimen. Ibid. p. 612.
Falfum eft, ac verbo Dei contrarium, dogma, Deum, prout unumquemque gratia fua dignum vel indignum prævidet, ita vel eligere vel reprobare. Comment, in Rom. ix. 11.
Dei nutu fieri, ut aliis &c. Inft. lib. iii. cap. xxi. fe&t. 1.
Infiftere debemus in iftas particulas, cujus vult, et quem vult, ultra quas procedere nobis non permittit. Comment, in Rom. ix. 18.
tually represented as a trust, for which we are tefponsible; as a stewardship, of which we are to give an account; as a state of trial and probation, wherein God tries and proves us, whether we will walk in his ways or not; and becaufe our blessed Saviour briefly instructs as in the nature of our future fentence, and in the plan of God's dealings with mankind, when he says, “ Behold, I come quickly, and
my reward is with me, to give every man
according as his work fhall be ?.” This we apprehend to be taught by our Church in her Liturgy, where she «
pronounces the abfolution and remiffion of fins," expressly appropriaing it to “ them that truly repent, and un« feignedly believe God's holy Gofpel ;" and where she describes our pardon and acceptance with Christ as suspended upon various conditions; “ if we come unto him with faithful “ repentance; if we submit ourselves unto “ him, and from henceforth walk in his
ways; “ if we will take his easy yoke, and light bur“ den upon us, to follow him in lowliness, patience, and charity, and be ordered by the governance of his Holy Spirit, seeking al
ways his glory, and serving him duly in our “ vocation with thanksgiving *:"-and this
James i. 2, 3. i Pet. i. 7. iv. 12. 2 Revelations xxii. 12. • Commination service,
we apprehend her to teach in one of her creeds, which in her eighth Article she afferts “ may “ be proved by most certain warrants of holy “ Scripture,” affirming it as the ground on which every man's final fentence will proceed, that “ they which have done good shall go into s life everlafting, and they which have done 66 evil into everlasting fire.
The Calvinift teaches, that the salvation and eternal life of those, whom he styles the elect, are perpetually sure and infallible, are never in doubt or suspense; but that the elect, having received the grace of God, cannot fall from grace, so as to be in danger of final perdition: thereby opening a spacious paffage for care leffness, wickedness, and presumption. We teach, according to our views of the doctrine of our Church in her baptismal services and in her Catechifm, that they, who have s re u ceived the grace of God," and are admitted into “ the number of his faithful and elect
b Omnibus ele&tis certa eft vita æterna-excidere ne mo poteft nulla violentia, nullove impetu quifquam ra. pitur-invicta Dei potentia nititur eorum salus. De Præd.
Deus non modo falutem offert, fed ita affignat, ut fufpenfa vel dubia non fit effectus certitudo. Inft. lib. iii. cap. xxi.
Salutem noftram Dominus perpetuo certam et tutam fore docet. Ibid. cap. xxii. sect. 10.