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which the Church speaks of in this place. Because those that are here called the Chosen in Christ, are delivered from Curse and Damnation; whereas such as enjoy the Temporal, but miss of the Eternal Election ; do fall into that Curse and Damnation, from which the others are delivered. 5. Those that are chosen in Chrift, viz. those that enjoy the Second or Eternal Election, God not only delivers from Curse and Damnation, but he also brings them by Christ to everlasting Salvation, as Vessels made to Honor. That he brings them to everla. fting Salvation, and that this is done by Christ, that is, by the Merits of Christ, in whom they believe, and whose Gospel they obey; and that upon this account they are treated as Vessels made to Honor; none can question. 6. All this is done by God's Counsel fecret to us. For God is the only Contriver and Finisher of the Happiness of the Elect; and what particular Men those Elect are, whom he has thus decreed to save, we know not. Because he alone can search the Heart; nor has he revel'd to us, what particular Christians will persevere. So that this Counsel of his, for the Salvation of particular Christians, must needs be secret to us. This Definition therefore of Predestination to Life, needs no farther Proof, being so manifestly built upon the constant Doctrin of the Scriptures, repeated in almost every Page of the New Testament, that 'twould be ridiculous to refer to particular Texts. And indeed the Doctrin of this Definition is universally allowed, except by such as deny God's certain Prescience of future contingent Events; concerning whose absurd Tenet see the Twelfth Question of Turretin's Locus Tertius.
The Second Proposition sets forth the Manner of God's bringing this great Work to a Conclusion.
The Church faies, That those who are endu'd with so excellent a Benefit, that is, those who are predeftinated to Life, are called accoraing to God's Purpose by his Spirit working in due season; that is, they not only become Professors of Christianiry, but are inwardly moved and prompted by God's Grace to the Performance of his Will. 2. They thro' Grace obey the Calling; that is, they are effectually wrought and prevailed upon thereby. 3.They be justified freely; that is, they are esteemed righteous by God, who extends his free Mercy to them for Christ's sake. 4. They be made Sons of God by Adopcion. You'll say, all Christians are such by Virtue of their Profeflion. But then those that are thus effectually chosen, do come to the Posseflion of that Inheritance, which their Elder Brother Christ has purchased for them with his Bloud: whereas others, cho’ for a while they are honor'd with the Name of Adopted Sons, are afterwards cast off by their Father upon the account of their Disobedience. s. They be made like the Image of his only begotten Son Jesus Christ, that is, 6. They walk religiously in good Works; for without Holiness no Man fhall see the Lord. 7. Ac length, viz. after they have finished their Christian Course, and persisted in sincere Piery to the end of their Daies, by God's Mercy they attain to everlasting Felicity. The Truth of all these Particulars is so readily acknowledged by all Parties, that I need not refer to particular Texts or Authors for the Confirmation of them.
But I inuft observe, that tho' the Church describes in this Proposition a certain Method and Order of bringing the Elect to Heaven; yet, 1. She therein speaks of the Case of those elect Persons only, who arrive at Years of Discretion. For our
Church teaches, that such as die in their Infancy, may be and are of the Number of those that are saved ; and yet 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 say, the Church speaks nothing at all of their Cafe ; fhe determins nothing concerning them ; as she does not acquit them, so neither does she condemn them : fhe confines her self to the Case of those Elect, whom God saves by actual Faith in Christ, and who alone are capable of being fav'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 Promife is made to,
The Sixth Proposition guards against 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
HET also are to be bad accursed, that presume to
Say, that every man shall be saved by the Law or
This Article contains Two Propositions.
say, that every Man shall be saved by the
Law and the Light of Nature. 2. Holy Scripture doth set out unto us only the
Name of Jesus Christ, whereby Men nust be saved.
The First of these Propositions depends on the Second, in which there seems to be an Allusion made to Afts 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 Distempers, it may be worth while to consider. See Dr. Whitby on
the Place. The Compilers of the Articles seem to have understood it of Eternal Salvation, and to have grounded this Article upon chat Interpretati. on of it. However, they have not obliged us to fubscribe that Interpretation ; but left us at liberty to explain the Text otherwise; provided. we acknowledge the Truth of what they affert, viz. that Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby Men must be saved.
This Second Proposition therefore, whatever be the Sense of Atls 4. 12. is manifestly true. For that the Holy Scripture doch set out unto us the Name of Jesus Christ, whereby we must be saved, is notorious in a thousand Places. And that it doth not fet 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 doth set out only the Name of Jesus Christ for that Purpose. And confequently, The First Proposition is true.
Because we can learn who shall be faved, 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, That those shall be saved, of whofe future Condition they can have no Knowledge. 2. Thereby they depreciate the Go