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Church teaches, that such as die in their Infancy, may be and are of the Number of those that are saved ; and yer such Infants can't be saved exactly in the Method and Order above described ; particularly, because it can't be said of them, that they walk religiously in good Works. 2. The Church does not hereby exclude all those from Salvation, who die in invincible Infidelity. Doubtless God did from everlasting know, whether any such Infidels should be saved. And therefore, if any of them be saved, there was a Predestination of them to Life ; which Predestination of them to Life, was the everlasting Purpose of God, whereby (before the Foundations of the World were laid) he hath constantly decreed by his Counsel, secret to us, to deliver them from Curse and Damnation, and bring them to everlasting Salvation. And if this be at all done, I presume, the Merits of Christ are applied to them in an uncovenanted Manner. But I fay, the Church speaks nothing at all of their Case; the determins nothing concerning them; as she does not acquit them, so neither does she condemn them : she confines her self to the Care of those Elect, whom God saves by actual Faith in Christ, and who alone are capable of being sav'd in such Manner and Order as she describes..

The Third and Fourth Propositions are self evident. . . .

The Fifth Proposition imports, that we must apply general Promises to our selves; not doubting, but that if we perform the Condition, we shall enjoy the Mercy. The Reason is, because all Particulars are included in Universals; and consequently a general Promise is made a particular one to my self, if I be such a Person as that general Pro mile is made to, ... i .. wie vor eine Griniu

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The Sixth Proposition guards againit Enthusiastic Imaginations, and teaches us to make God's Word the Rule of our Lives. This needs no Proof...

The EIGHTEENTH ARTICLE.
Of obtaining Eternal Salvation only by the Name

"...... of Christ.

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"T HET also are to be had accursed, that presume to

1 say, that every man shall be saved by the Law or Se&t which he professeth, so that be be diligent to frame bis life according to that Law, and the Light of Nature. For Holy Scripture doth set out unto us only the name of Jesus Christ, whereby men must be saved.

This Article contains Two Propositions. - I. They are to be had accursed, that presume to

say, that every Man shall be saved by the Law or Sect which he professech, so that he be diligent to frame his Life according to that

Law and the Light of Nature. . 2. Holy Scripture doth set out unto us only the

Name of Jesus Christ, whereby Men must be

saved.. The First of these Propositions depends on the Second, in which there seems to be an Allusion made to A&S 4. 12. where St. Peter saies, Neither is there salvation in any other :'for there is none other name under beaven, given among men, whereby we must be saved.

Now whether thar Text ought to be understood of eternal Salvation, or of healing Diftempers, it may be worth while to consider. See Dr. Whitby on

the

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the Place. The Compilers of the Articles seem to have understood it of Eternal Salvation, and co have grounded this Article upon char Interpretaci. on of it. However, they have not obliged us to fubscribe char Interpretation; but left us at liberty to explain the Text otherwise ; provided we acknowledge the Truth of what they assert, viz. that Holy Scripture doth set out unto ús only the Name of Fesus Christ, whereby Men must be saved.;

This Second Proposition therefore, whatever be the Sense of Ačls 4. 12. is manifestly true. For that the Holy Scripture doch set out unto us the Name of Felis Christ, whereby we must be saved, is notorious in a thousand Places. And that it doth nor ser out unto us any other Name, whereby we must be saved, is equally notorious in a negative manner. For let any Man find out, if he can, another Name, by which the Scripture says Men must be saved. Wherefore the Holy Scripture doch set out only the Name of Felus Christ for that Purpose. And consequently,

. The First Proposition is true. Because we can learn who shall be saved, no otherwise than from Scripture ; in which we are no where assured or informed, that every Man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his Life according to that Law and the light of Nature. Those therefore who assert, that every Man shall be saved by the Law or Sect, which he professeth, so that he be diligent to frame his Life according to that Law, and the Light of Nature, are to be had accursed; that is, condemned, as Spreaders of false (because groundless) Doctrin. For, 1. they pretend to declare, Thar those shall be saved, of whose future Condition they can haye no Knowledge. 2. Thereby they depreciaje, the Go

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spel; pleading for equal Certainty of Salvation to Christians and Infidels, and that a Man shall be saved by the Law or Sect which he professeth, even as surely as by Chriftianity; which implies that chey have a Right and Claim to Salvation by that Law, as we Christians have by our holy Religion, which is a folemn Covenanc with God himlelf.

But then it must be obferved, that tho’- our Church juftly censures such as presume to fáy, that every Man shall be saved by the Law or Sect which he professech, so that he be diligent to frame his Life according to chat Law and the Light of Nacure ; yer The doch by no means écachi, that none Thall be faved, unless they actually believe in Christ. Tho' she will not allow, that they fall be saved by (that is, by virtue of, orin.consequence of their own Law or Sect; yet she does not say, 'tis impoflible for them to be saved in their own Law or Sect, as it their continuing, even thro'invincible Ignorance, in their own Law or Sect, would render thein absolutely "uncapable of God's Mercy. Sheleaves Infidelsthere

fore to the Judgment of that God, who will certainly i do Right. Whether the Merits of fesus Christmay be

applied to fuch as live in invincible Infidelity ; whether such Persons, if saved at all, must be saved by that Method; whether God will actually vouchsafe to use that Method of bringing them to Salvation; and whether he aslifts them with his Grace to purify their corrupted Nature, to weaken the Power of Sin, and prevent their becoming absolute Slaves to it; There are Questions which we are not obliged to derermin. Infidels are at the Disposal of a Gracious Master, who may (for qught we know) extend that Mercy to them, which they have no Covenant Righe to, but which they are not by any Revelation of his Will excluded from, or made abfolutely uncapable of. · H 3

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their conto be saved in thes ngefay,

The NINETEENTH ARTICLE.

Of the Church.

T HE Visible Church of Christ is a congregation of

1 faithfull men, in the which the pure word of God is preached, and the Sacraments be duly miniftred, according to Christ's ordinance, in all those things that of necessity are requisite to the same. ,

As the Church of Jerusalem, Alexandria and Antioch bave erred : So also the Church of Rome hath erred, not only in their living, and manner of ceremonies, but also in matters of faith, a certain in lin !

21:10 ,

d inini! C.This Article contains Three Propositions,

1. The Visible Church of Christ is a Congregavi tion of Faithful Men, in which the pure Word

of God is preached, and the Sacraments be duly, ministred according to Christ's Ordi.

nance, in all those things that of necessity arę ,, requisite to the same. ..in 2. The Church of Jerusalem, Alexandria and An. tioch have erred. 2. The Church of Rome hath erred, not only in

their Living, and manner of Ceremonies, but also in matters of Faith. .

; For the better understanding of the Firft, Propofition, I must premise what follows.

The whole number of living Christians are the Catholic Church of Christ upon Earth. The Christians, of any one Nation, District or Congregation, are Branches of the Catholic Church, and are conimonly called particular Churches is

. ?(!". 11. 2. Now

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