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to be a Lamb without spot, who by sacrifice of bim-
self once made, should take away the fins of the world,
and fin (as St. John saith) was not in him. But all we
the rest (altho baptized and born again in Christ) yet
o;fend in many things; and if we say we have no fin, we
deceive our selves, and the truth is not in us.

This Article contains Four Propositions.
1. Chrilt in the Truth of our Nature was made

like unto us in all things (Sin only excepted)
from which he was clearly void, both in his

Flesh and in his Spirit. 2. He came to be à Lamb without a Spot, who

by Sacrifice of himself once made, should take

away the Sins of the World. 3. Sin (as St. John faith) was not in Christ. 4. All we the rest (altho' baptized and born

again in Christ) yet offend in many things, and if we say we have no Sin, we deceive our selves, and the Truth is not in us.


The First Proposition. See Bishop Pearson on the Third Article, from the Beginning down to Born of the Virgin Mary.

The Second Propofition. That Christ was a Lamb without Spot, and consequently that he came to be such, St. Peter expresly assures us, 1 Pet. 1. 19. That he came to be a Lamb without Spot, who should take away the sins of the world, is evident from 1 John

3.5. where we are told, that Christ was manifested to take away our sins. That he took away the Sins

of the World by the Sacrifice of himself, is evident from the Author to the Hebrews, who saies, Chapter 13. V. 12. that our Savior suffered without the Gate, that he might sanctify the people with his own bloud. And that Christ's Sacrifice of himself was



but once made, will appear in the Second and Third Propositions of the Thirty first Article.

The Third Propofition. St. John faies, 1. Epist. Chap. 3. Ver. s. in bim is no fin.

The Fourth Propofition. The former Branch of it is evident from the latter, which is the express Affertion of St. John, 1 Epist. Chap. 1. Ver. 8.

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Of Sin after Baptism. NAM TOT every deadly fin willingly committed after Bap

tism is sin againt the Holy Ghoft, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have receiv’d the Holy Ghost, we may depart from grace given, and fall into fin, and by the Grace of God, we may arise again, and amend our lives. And therefore they are to be condemned which say, they can no more fin as long as they live bere, or deny the place of forgiveness to such as truly repent.

This Article contains Four Propositions.
1. Not every deadly Sin willingly committed

after Baptism, is Sin against the Holy Ghost,

and unpardonable. 2. The Grant of Repentance is not to be denied

to such as fall into Sin after Baptism, 3. After we have receiv'd the Holy Ghost, we

may depart from Grace given, and fall into Sin, and by the Grace of God we may arise

again, and amend our Lives. 4. They are to be condemn’d which say, they can no more sin as long as they live here, or


deny the place of Forgiveness to such as truly

Concerning this Article in general, see Mr.
Plaifere's Appello Evangelium, Part 3. Chap. 16. p.

291, &c.


The First Proposition. Touching the distinction of mortal and venial Sins, see Limborch's System, Book the Fourth, the Fourth Chapter, Sect. 19, 20, 21,22,23. That every deadly Sin willingly commit ted after Baptism is not unpardonable, see the Fifth Book of Limborch’s System, Chapter the Eighty fifth. And consequently every such deadly Sin can't be the Sin against the Holy Ghost; because the Sin against the Holy Ghost is unpardonable, Matth. 12. 31, 32. Tho' by the way, it must be observed, that our Church does not determin, what the Sin against the Holy Ghost is, nor need any Person be able to determin it in order to his Satisfaction touching this Proposition ; since the Argument already offer'd plainly proves, that every deadly Sin willingly committed after Baptism is not the Sin against the Holy Ghost.

The Second Proposition is the necessary Confequence of the First. For who shall dare to deny Repentance, that is, to deny the Possibility of Repentance, in those Cases, wherein God, who alone has Power so to do, has not made it impossible ?

The Third Propofition. That we may depart from Grace given, and fall into Sin, after we have received the Holy Ghost, see the Fifth Book of Limborch's System, from the Eightieth Chapter to the Eighty fourth inclusively: and that by the Grace of God we may arise again, and amend our Lives, appears from the First Propofition.

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The Fourth Proposition necessarily follows from the Third.


Of Predestination and Election. REDESTINATION to life, is the everlasting

purpose of God, whereby (before the foundations of the world were laid) be bath conjtantly decreed by his counsel, secret to us, to deliver from curse and damnation those whom be bath cholen in Christ out of mankind, and to bring them by Christ to everlasting falvation, as vessels made to honor. Wherefore they which be endued with so excellent a benefit of God, be called according to God's purpofe by his spirit working in due season : they throʻgrace obey the calling : they be justified freely : they be made sons of God by adoption : they be made like the image of bis only begotten fon Jesus Christ : they walk religiously in good works, and at length by God’s mercy they attain to everlafting felicity.

As the godly consideration of Predestination and our Ele&tion in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things; as well because it doth greatly establish and confirm their faith of eternal salvation, to be enjoyed through Chrift, as because it doth fervently kindle their love towards God: So for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfal,whereby the devil doth thrust them either into desperation, or into wretchlesness of most unclean living, no less perilous than desperation.


Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in Holy Scripture : and in our doings, that will of God is to be followed, which we have exprefly declared unto us in the word of God.

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For the right understanding of this Article, I intreat the Reader seriously to consider the Twenty first Chapter of the Third Part of Mr. Plaifere's Appello Evangelium, p. 334, &c. which when he has done, he may peruse what follows.

The Doctrin of Predestination has fill'd many Volumes of Controversy, and the English Patrons of the several Schemes or Hypotheses have endevor'd to shew, that the Church of England does in this Article, either plainly maintain, or at least not contradict their respective Opinions.

Now that the Doctrin of our Church is in some Places utterly irreconcilable with the absolute and irrespective Predestination of both the Supralapsarians and Sublapsarians, is to me indisputably clear. For, First, The Church prays to God, just before a Child is baptiz'd, that it may receive the fulness of his Grace, and ever remain in the Number of bis faithful and ele&t Children; and after 'tis baptiz'd, she thanks God, that 'tis regenerated with his Holy Spirit. And yet surely all Children that are baptiz'd, are nor fav’d. Wherefore, in our Church's Judgment, some Persons that had receiv'd the fulness of God's Grace, and were Elect, and regenerated with the Spirit, do afterwards fall away. Secondly, In the Burial Office, we pray God, that he would not suffer us in our last Hour for any Pains of Death to fall from him. This Peti. tion is to be said by the Elect, if there be any such amongst us. 'Tis possible therefore, in the Judgment of our Chụrch, for those that are Elect, not

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