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' of believing and obeying. There was no abso'lute election of particular persons who must ne

cessarily be saved, but a conditional offer of salvation to all. If the redemption purchased by the ' death of Christ be confined to the elect, the design of Christ's coming into the world was to save 'the elect, and the elect only, and not "to save 'sinners" in general. But we find not in scripture 'a single text which thus restrains the object of 'Christ's incarnation; and, on the other hand, we 'have seen that there are numerous passages upon 'this subject, of the most comprehensive signifi'cation. The impenitently wicked are alone ex'cluded from "the blessed hope of everlasting ' life which God has given us in our Saviour Jesus 'Christ."'1

Are not all who believe and obey' certain in'dividuals only,' to the exclusion of all who do not believe and obey?' as well as the elect are 'certain individuals only,' excluding such as are not elect? Now we believe that they will prove in the end exactly the same individuals: all, who believe and obey are elect, and prove their election, by their faith and obedience; and all the elect are, or will be by efficacious grace, brought to believe and obey.2 Instead of necessarily,' we should say certainly. The conditional offer of salvation to all' is made to all where the word of God is preached; but is nothing more done, by the grace of God, for those who believe and obey? The saving effect of the redemption of Christ is confined to those who believe and obey:' eventually he will save these, and these only, and not 'Ref. 244, 245. 2 See Art. xvii. former part.

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'sinners in general; that is, he will not save men whether they believe and obey or not. Now, supposing all who believe and obey to have been 'chosen, in Christ out of mankind,'' by the coun'sel of God secret to us;' and, in consequence, to have been called according to God's purpose by 'his Spirit, working in due season; and that ' through grace obey the call, &c. '1 then the doctrine of personal election is as consistent with the general intention of Christ's coming to save sinners, as the doctrine that only those who believe and obey shall be saved. And to explain the general design in any other sense would bring in universal salvation. On our principles also, the 'impenitently wicked alone are excluded from the 'blessed hope of everlasting life, which God has given us in Jesus Christ our Saviour:' for we consider none as non-elect, but those who die im penitent and unbelieving, not by necessity, or in any other way than by being left, without renewing grace, to the effects of their wicked dispositions and actions-How far the following texts may be considered as instances in which the scripture thus restrains the object of Christ's incarnation, the reader must judge. "All that the Father giveth me, shall come to me; and him that "cometh to me, I will in no wise cast out. For "I came down from heaven, not to do mine own "will, but the will of him that sent me: and this "is the Father's will which hath sent me, that of "all which he hath given me I should lose nothing, but should raise it up again at the last 'day. And this is the will of him that sent me ;

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'Art. xvii. See also Art. x.

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"that every one which seeth the Son, and be"lieveth on him, may have everlasting life; and "I will raise him up at the last day."-" No man "can come to me, except the Father which hath "sent me draw him; and I will raise him up at "the last day. It is written in the prophets, And they shall be all taught of God: every man "therefore, that hath heard and hath learned of "the Father, cometh unto me." "No man can come to me, except it were given unto him of Father."1 "Other sheep I have, which are "not of this fold;" (evidently meaning the gentiles who should believe in him;) " them also "must I bring, and they shall hear my voice; and "there shall be one fold and one shepherd."-" Ye "believe not, because ye are not of my sheep, as " I said unto you. My sheep hear my voice, and "I know them, and they follow me: and I give "unto them eternal life, and they shall never perish, neither shall any pluck them out of my "hand. My Father which gave them me is greater than all, and none is able to pluck them "out of my Father's hand. I and my Father are 66 one." "2 "As thou hast given him power over "all flesh, that he should give eternal life to as

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many as thou hast given him.” "I pray for "them; I pray not for the world; but for them "whom thou hast given me."-Neither pray I for "these alone, but for them also which shall believe "on me through their word."3 "The election "hath obtained it, and the rest were blinded."4 But let this suffice.

'John vi. 37-40, 44, 45, 65. ร John xvii. 2, 9, 20.

2 John x. 16, 26-30. * Rom. xi. 7.

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'sinners in general;' that is, he will not save men whether they believe and obey or not. Now, supposing all who believe and obey to have been 'chosen, in Christ out of mankind,' by the coun'sel of God secret to us;' and, in consequence, to have been called according to God's purpose by 'his Spirit, working in due season; and that through grace obey the call, &c.' then the doctrine of personal election is as consistent with the general intention of Christ's coming to save sinners, as the doctrine that only those who believe and obey shall be saved. And to explain the general design in any other sense would bring in universal salvation. On our principles also, the impenitently wicked alone are excluded from the blessed hope of everlasting life, which God has 'given us in Jesus Christ our Saviour:' for we consider none as non-elect, but those who die im penitent and unbelieving, not by necessity, or in any other way than by being left, without renewing grace, to the effects of their wicked dispositions and actions-How far the following texts may be considered as instances in which the scripture thus restrains the object of Christ's incarnation, the reader must judge. "All that the Father "giveth me, shall come to me; and him that "cometh to me, I will in no wise cast out. For "I came down from heaven, not to do mine own "will, but the will of him that sent me and this "is the Father's will which hath sent me, that of "all which he hath given me I should lose no

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thing, but should raise it up again at the last 'day. And this is the will of him that sent me ;

'Art. xvii. See also Art. x.

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"that every one which seeth the Son, and be"lieveth on him, may have everlasting life; and "I will raise him up at the last day."-" No man "can come to me, except the Father which hath "sent me draw him; and I will raise him up at "the last day. It is written in the prophets, And they shall be all taught of God: every man "therefore, that hath heard and hath learned of "the Father, cometh unto me." "No man can come to me, except it were given unto him of my Father."1 "Other sheep I have, which are "not of this fold;" (evidently meaning the gentiles who should believe in him;) " them also "must I bring, and they shall hear my voice; and "there shall be one fold and one shepherd."-" Ye "believe not, because ye are not of my sheep, as "I said unto you. My sheep hear my voice, and "I know them, and they follow me: and I give "unto them eternal life, and they shall never perish, neither shall any pluck them out of my "hand. My Father which gave them me is greater than all, and none is able to pluck them "out of my Father's hand. I and my Father are " one." 2 "As thou hast given him power over "all flesh, that he should give eternal life to as

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many as thou hast given him.” "I pray for "them; I pray not for the world; but for them "whom thou hast given me."-Neither pray I for "these alone, but for them also which shall believe

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on me through their word."3 "The election "hath obtained it, and the rest were blinded.” 4 But let this suffice.

'John vi. 37-40, 44, 45, 65. John xvii. 2, 9, 20.

2 John x. 16, 26-30.

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Rom. xi. 7.

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