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“ children," may not, and that some do not, ultimately remain in that state of election and grace: that, in the language of her Liturgy, we who are God's people and inheritance, may have “his Holy Spirit taken from us :” or, as it is expressed in her 16th Article, that

they who have received the Holy Ghost,

may depart from grace given, and fall into “ sin," deadly fin, according to the context; with a possibility indeed, but therefore without a certainty, of repenting and rising again; and therefore with a poffibility also of perishing eternally: or, as her sentiments are more largely conveyed in her “ Homily of falling “ from God," that they " which are the cho“ sen vineyard of God, may be no longer of “ his kingdom, may be no longer governed “ by his Holy Spirit, may be put from the

grace and benefits that they had, and ever “ might have enjoyed through Chrift; may “ be deprived of the heavenly light and life, “ which they had in Christ, whilst they abode “ in him ; may be (as they were once) as men “ without God in this world, or rather in (s worse taking. And, in short, may be given “ into the power of the Devil, which beareth “ the rule in all them that be cast away from God, as he did in Saul and Judas: and

may “ be brought to fo vile a condition, that they,

6 shall be left meet for no better purpose, than 66 to be for ever condemned in hell.” And this we teach, because, among a multitude of other authorities, God has told us by the mouth of his Prophet Ezekiel, that " when a “ righteous man turneth away from his righ“ teousness, and committeth iniquity, and dieth “ in them, for his iniquity that he hath done « shall be die ":" because St. Peter exhorts the Christian converts to “ give diligence to make « their calling and election fure® :" because St. Paul admonishes the Corinthians, “ let him " that thinketh he standeth, take heed left he « fall?,” and “ beseeches them that they re“ ceive not the grace of God in vain 8 :" because he affirms of persons, “ who have once “ been partakers of the Holy Ghost, that such

that it may be impoffible to renew them again unto repent« anceh:” and because he describes himself as striving with the most resolute and indefatigable exertion, “ left that by any means, when “ he had preached to others, he himself should “ be a cast-away.”

fo fall away,

It is the Calvinistic doctrine, that all those, who are not in the number of the elect, are

men may

Homilies, p. 7). Oxf. edit. d Ezek. xviii. 26.

6.2 Pet. i. 10. Ti Cor. x. 12.

& 2 Cor. vi. d. Heb. vi. 4, 6.

11 Cor. ix. 26, 27. K

passed over, rejected, or reprobated by God; who has by an eternal and unalterable decree preordained, predestinated and doomed them, before they were born, to certain and everlafting death, ruin, perdition and damnation ; for which he himself fits and prepares them; to which they are devoted, not because he foresees their unworthiness, but folely because he wills it; and which, from the very hour of their birth, he hath made it impossible for them to escape, and hath precluded and repels them from the means of escaping k. Avoiding

k

Liquet Deum occulto confilio libere, quos vult, eligere, aliis rejectis. Inft. lib. iii. cap. xxi. sect. 7.

-aliis damnatio æterna præordinatur. Ibid. fect. 5. Quos Deus præterit, reprobat. Ibid. cap. xxiii. fect. I.

dicimus, æterno et immutabili confilio Deum femel constituiffe, quos olim femel vellet-exitio devovere. Ibid. cap. xxi. sect. 7.

Alioqui dixisset Paulus, reprobos se dedere vel projicere in exitium. Nunc vero fignificat, antequain nafcantur, jam fuæ forti addietos effe. Comm. in Rom. ix. 23,

Dubium non eft, quin utraque præparatio ab arcano Dei confilio pendeat. Ibid.

Quia perditum Deus volebat, obstinatio cordis divina fuit ad ruinam præparatio. Inft. lib. ii. cap. iv. sect. 3.

Falfum eft Deum, prout unumquemque gratia fua—indignum prævidet, ita—reprobare. Comm. in Rom. ix. 11.

Dei nutu tieri-ut alii ab ejus aditu arceantur. Inft. lib. iii. cap. xxi. feét. 1.

Confilio nutuque fuo ita ordinat, ut inter liomines ita nascantur, ab utero certæ morti devoti, qui fuo exitio iptius nomen glorificent. Ibid. cap. xxii. sect. 6.

« this most dangerous downfall, whereby” (as our Church expresses herself in the 17th Article) “ the Devil doth thrust curious and car“ nal persons, lacking the spirit of Christ, ei“ ther into desperation, or into wretchlessness 66 of most unclean living, no less perilous than “ desperation ;” our doctrine is, in the language of our Liturgy and Homilies, that “God 66 willeth not the death of a sinner, but that " he should rather turn from his fin and be 6 saved';" and that, as the condemnation of every man, that shall perish,

66 will have been “ heaped upon himself by his own wickedness 6 and the stubbornness of his heart ; which

despised the goodness, patience, and long

suffering of God, when he called him con“ tinually to repentance;" so there is no man but by the grace of God he may escape and be saved through Christ, provided he “ take “ heed betime, while the day of salvation last" eth; and abuse not the goodness of God, “ who calleth us mercifully to amendment, “ and of his endless pity promiseth us forgive“ ness of that which is paft, if with a perfect 6 and true heart we return unto him.” And this doctrine we support on the general prox mises of Scripture, and on innumerable individual passages, which might be cited in support of its several parts ; and more especially on the declaration in the Prophet Ezekiel, where they are all expressly asserted. 66 When the " wicked man turneth away from his wicked“ ness that he hath committed, and doeth " that which is lawful and right, he fhall fave “ his soul alive. I will judge you, O house of “ Ifrael, every one according to his ways, 6 faith the Lord God. Repent, and turn your. “ felves from all your transgressions ; fo iniquity shall not be

quos damnationi addicit, his justo quidem et irre. prehenfibili, fed incomprehenfibili, iplius judicio vitæ adi. tum præcludi. Inf. lib. iii, cap. xxiii. sect. 7.

See the Commination Service, and the Second Part of the Sermon of Falling from God.

your

ruin. Caft away from you

all your transgressions, whereby ye have tranfgreffed ; and make you a new heart " and a new fpirit: for why will ye die, O “ house of Israel ? For I have no pleafure in 6 the death of him that dieth, faith the Lord “ God: wherefore turn yourselves, and live

ye"."

It is not without extreme repugnance, that I can bring myself to credit my own statement, that such opinions as those, whrich have been just ascribed to our affailants, could ever have been foberly maintained, as the declarations of the oracles of God.

Yet that such opinions in their full extent,

* Ezek. xviii. 27, 30, 31, 32.

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