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refuse to open their eyes to the truth, or even to look at the reasons which support it.

Q. 33. What are those sophistical arguments by which they are so much deceived?

A. We have seen them above, and fully confuted them one by one. But their great mistake arises from what they say about invincible ignorance, and about what is required to be a member of the Church of Christ. For, whilst they must either deny their own faith, or allow this general proposition, that "without faith it is impossible to please God," whilst they admit the truth of this, they pretend, that, as invincible ignorance must excuse a man before God in all other cases, so it must excuse him in this also; and, therefore, that though a man have not the true faith, "invincible ignorance will save him;" not adverting to the two senses which these words contain, of which the one is certainly true, and the other no less false. Invincible ignorance will save him precisely from the guilt of having a false faith, and of not having the true faith: this is certainly true. But to say invincible ignorance will save him, that is, will bring him to salvation; this is certainly false, as all we have seen above most fully proves. Again, whilst they acknowledge this other general proposition, that "out of the true Church of Christ there is no salvation," whilst they must acknowledge, or give up their own religion; they suppose that a man may be a member of the true Church in the sight of God, though not joined with her in communion, as all baptized children are, though born in heresy, at least till the come to they age of judging for themselves. Their mistake here lies in not reflecting that all adults who are in a false religion, can be members of the Church in the sight of God, in no other sense than those were of whom our Saviour

says, "Other sheep I have who are not of this fold." But as he expressly declares, that it was necessary to bring even those to the communion of his Church; this evidently shews, that they and all such are not members of the Church, in such a way as that they can be saved in their present state, without being joined in her communion.

Q. 34. But after all, is it not laudable and praiseworthy to shew all indulgence and condescension to those who are without, and to behave towards them with all lenity and mildness?

A. Most undoubtedly; it is not only laudable, but a strict duty to do so, as far as truth can go. But to betray the truth with any view of this kind, must be a grievous crime, and highly prejudicial to both parties. In fact, experience shews, that the loose way of thinking and speaking, which, some who are members of the true Church have of late got into, is productive of the worst of consequences, both to those whom they wish to favour, and to themselves: For, (1.) Those who are separated from the Church of Christ, well know, that she constantly professes, as an article of her creed, that without the true faith, and out of her communion, there is no salvation. When, therefore, they see the members of that Church talking dubiously on this head, seeming to call it in question, and even alleging pretexts and excuses to invalidate it, what can they think? What effect must this have upon their minds? Must it not unavoidably tend to lull them asleep, to extinguish any desire of inquiring after the truth, which God may have given them, or to shut their hearts against any such good thought? Self-love never fails eagerly to lay hold of every thing that favours its wishes; and, if once they find this truth called in question, even by those who profess to believe it, they will consider it as a mere school dispute, and think no more about the matter.

(2.) This way of thinking and speaking naturally tends to extinguish all zeal for the salvation of souls in the hearts of those who adopt it; for, whilst they persuade themselves that there is a possibility of salvation for those who die in a false faith, and out of the Church of Christ, self-love will easily incline them not to give themselves any trouble about their conversion; nay, it has sometimes even gone so far as to make some think it more advisable not to endeavour to undeceive them, lest, forsooth, it should change their present excusable ignorance, as they call it, into a culpable obstinacy; not reflecting, that, by their pious and zealous endeavours, they may be brought to the knowledge of the truth, and save their souls, whereas, through their uncharitable neglect, they may be deprived of so great a happiness. Woe to the world, indeed, if the first preachers of Christianity had been of such unchristian sentiments! (3.) It is of no less prejudice to the members of the Church themselves who embrace such ways of thinking; for it cannot fail to cool their zeal and esteem for their religion, to make them more careless of preserving their faith, ready for worldly motives to expose it to danger, and in time of temptation to forsake it entirely. In fact, if a man be thoroughly persuaded of the truth of his holy religion, and of the necessity of being a member of the Church of Christ, how is it possible he should ever expose himself to any occasion of losing so great a treasure, or for any worldly fear or favour abandon it? Since, then, experience shews that many, for some trifling worldly advantage, do expose themselves to such danger, by going to places where they can have no exercise of their religion, but every inducement to leave it, or, by engaging in such employments as are inconsistent with their duty, or the like, and that they expose their children to the same dan

gerous occasions, this most undoubtedly can only arise from want of a just idea of the importance of their religion; and, upon a strict examination, it is always found that some degree or other of the above latitudinarian sentiments is the radical cause of the whole. (4.) Besides, if once a person begins to hesitate about the importance of his religion, what esteem or regard can he have for the laws, rules, or practices of it? Self-love, always attentive to its own satisfaction, will soon tell him, that, if it be not absolutely necessary to be of that religion, much less necessary must it be to submit to all its regulations; hence liberties are taken in practice inconsistent with their duty, their commands of the Church are despised, the exercises of devotion neglected, and a shadow of religion introduced under the shew of liberal sentiments, but to the destruction of solid virtue and piety.

Q. 35. What shall we say of those members of the Church of Christ who actually abandon their religion, and renounce their faith?

A. As the great God himself has given a full and distinct answer to this question in three different places of his holy Scriptures, it would be presumption to answer it in any other words but his own. First, then, he says, by the mouth of his holy apostle St. Paul, "It is impossible for those who were once enlightened, have tasted also the heavenly gift, and were made partakers of the Holy Ghost, have, moreover, tasted the good word of God, and the powers of the world to come, and are fallen away, to be renewed again into penance, crucifying again to themselves the Son of God, and making a mockery of him. For the earth that drinketh in the rain that cometh often upon it, and bringeth forth herbs meet for them by whom it is tilled, receiveth blessing from God: but that which bringeth forth thorns and briars

is rejected, and very near to a curse, whose end is to be burnt." Heb. iv. 4. On which passage the late learned and pious publisher of the Rheims New Testament says, in the note, "that it is impossible for such as have fallen after baptism, to be again baptized; and very hard for such as have apostalized from the faith, after having received many graces, to return again to the happy state from which they fell." Again, "If we sin wilfully," says the same holy apostle, "after having received the knowledge of the truth, there is left no sacrifice for sins, but a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries," Heb. x. 26., on which the same learned author says, "He speaks of the sin of wilful apostacy from the known truth; after which, as we cannot be baptized again, we cannot expect to have that abundant remission of sins, which Christ purchased by his death, applied to our souls in that ample manner as it is in baptism; but we have rather all manner of reason to look for a dreadful judgment; the more, because apostates from the known truth, seldom or ever have the grace to return to it.". Lastly, By the mouth of the holy apostle St. Peter, God thus declares the state of such people: " For, if fleeing from the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they be again entangled in them, and overcome, their latter state is become to them worse than the former. For, it had been better for them never to have known the way of justice, than after they have known it, to turn back from that holy commandment, which was delivered to them. For, that of the true proverb hath happened to them, the dog is returned to his own vomit, and the sow that was washed, to her wallowing in the mire,” 2 Pet. ii. 20.

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