ANSW. Redemption is certainly applied and effectually communicated
to all those for whom Christ hath purchased it, who are, in time, by
the Holy Ghost, enabled to believe in Christ, according to the
gospel.
I. In the first of these answers, we have an account of the blessings,
which Christ, as Mediator, has procured for his people, namely,
redemption, with all the other blessings of the covenant of grace; and
accordingly we may observe, that the covenant of grace is the foundation
of all the blessings that we enjoy, or hope for; and, among these,
redemption is included, which having been before considered, we need
not, at present enlarge on it.
As for those other benefits of the covenant of grace, which are the
consequents of our redemption, they differ from it, in that redemption
is said to be wrought out for us by Christ, in his own Person, whereas
some other benefits we enjoy, are, more especially considered as wrought
in us; and these are particularly mentioned in several following
answers; which treat of effectual calling, sanctification, repentance
unto life, and other graces, which are inherent in us, whereby our
hearts and actions are changed and conformed to the will of God. And
there are other blessings which, more especially, respect our state
God-ward; such as justification in which our sins are pardoned, and our
persons accepted; and adoption, wherein we are made and dealt with as
God’s children; and there are several other benefits which follow
hereupon, whereby the work of grace is carried on, and we enabled to go
on in the ways of God, with spiritual peace and joy in believing, till
we come to glory.
II. It is farther observed, that we are made partakers of these benefits
by the application thereof to us; first, they are purchased, and then
applied. We are first redeemed by price, and then delivered by the
almighty power of God, and the application hereof is said to be more
especially the work of the Holy Ghost; whereas the purchase of it only
belongs to the Mediator.
In considering the application of redemption, we may observe, that it is
a divine work, and therefore not to be ascribed to ourselves, but it is
the gift of God, Eph. ii. 8. and, as it is a work appropriate to God, so
it is, in several scriptures, said to be wrought in us by the Holy
Ghost. Accordingly we are said to _be born of the Spirit_, John iii. 5.
and _saved by the washing of regeneration, and renewing of the Holy
Ghost_, Titus iii. 5. upon which account, the Spirit is sometimes called
the Spirit of holiness, and power, and he is said to dwell in us; which
plainly shews that he is eminently glorified in the application of
redemption.
But inasmuch as it is said, in one of the answers we are explaining,
that this is the work especially of God the Holy Ghost, which is a mode
of speaking often used by those who treat on this subject; this is to be
considered with great caution; and therefore when we speak of it, as the
work especially of God the Holy Ghost, we are not to understand it as
though the Father and the Son were not equally concerned therein; for it
is allowed by all, who have just ideas of the doctrine of the
ever-blessed Trinity, that those works, in which any of the divine
perfections are displayed, belong equally, and alike, to the Father,
Son, and Holy Ghost;[246] therefore when the application of redemption
is said, more especially, to belong to the Holy Ghost, we are to
understand nothing else by it, but that this work is peculiarly
attributed to the Spirit, inasmuch as hereby he demonstrates his
Personal glory, in the subserviency of the work performed by him, to the
glory of the Father, and of Christ the Mediator: but this we shall pass
over, having insisted on it elsewhere.[247]
III. We are now to consider redemption as certainly and effectually
applied to all, for whom it was purchased, together with the character
of the persons who are interested therein. In this account of the
application thereof, there is something supposed, namely, that it is not
applied to all mankind. This every one will allow; for even they, who
plead for universal redemption, do not assert the universal application
of it, or that all mankind shall be eventually saved, as being contrary
to the whole tenor of scripture; therefore we must conclude, that it is
applied to none but those for whom Christ has purchased it. This is
evident, because the design of the purchase thereof was, that they, who
were redeemed, might reap the benefit of it. And, in this sense, it is
farther observed, that it is _certainly_ and _effectually_ applied to
them; from whence it follows, that the application thereof does not
depend on the will of man, or on some uncertain conditions, which God
expects we shall perform, that so the death of Christ might be rendered
effectual; for whatever condition can be assigned, as conducive
hereunto, it is the purchase of Christ’s death; in which respect, the
Spirit’s applying one saving benefit, must be considered as a condition
of his applying another; which is not only an improper sense of the word
_condition_, but it contains several things derogatory to the divine
glory: but this need not be farther insisted on, since we have had
occasion to speak of it elsewhere.[248]
This leads us to consider the character of the persons to whom
redemption is applied. These are described as such, who are enabled to
believe in Christ, according to the gospel. This is a very extensive
character belonging to those who are interested in Christ’s redemption,
as it includes in it all other graces, which accompany or flow from
saving faith; and we are not, by nature, disposed to believe in Christ,
but are rather averse to it; therefore it is farther said, that we are
_enabled_ to believe in him, as will be considered under a following
answer.[249] And this is said to be done according to the gospel, and it
not only discovers to us the object of faith; but contains many
invaluable promises of this and other graces, that accompany salvation.
And this grace of faith is farther said to be wrought in time, to
denote, that though the purpose relating hereunto was from eternity, and
the purchase thereof was made before we had a being, yet the application
of it is in God’s appointed time, when, after having run great lengths
in impenitency and unbelief, he is pleased to call us by his grace, and
thereby bring us into the way of salvation.
Footnote 246:
_Thus divines generally say_, Opera Trinitatis ad extra sunt indivisa.
Footnote 247:
_See Vol. I. page 291, 292._
Footnote 248:
_See page 185, 187, 322, 324._
Footnote 249:
_See Quest._ lxxii.
Quest. LX.
QUEST. LX. _Can they who have never heard the gospel, and so know
not Jesus Christ, nor believe in him, be saved, by their living
according to the light of nature?_
ANSW. They who, having never heard the gospel, know not Jesus
Christ, and believe not in him, cannot be saved, be they never so
diligent to frame their lives according to the light of nature, or
the law of that religion which they profess; neither is there
salvation in any other, but in Christ alone, who is the Saviour only
of his body the church.
This answer is an inference deduced from the foregoing; for, if
redemption be only applied to those who are enabled to believe in
Christ, according to the gospel, then it follows, that they who have not
the gospel, cannot be made partakers of this privilege; and the general
scope and design thereof is to assert the necessity of divine
revelation, as well as faith in Christ, against those who suppose that
the gate of salvation is much wider than our Saviour has determined it
to be, who says, _Strait is the gate, and narrow is the way which
leadeth unto life, and few there be that find it_, Matt. vii. 14. I am
sensible that this doctrine cannot but be disrelished by them, who are
disposed to exclude any from a possibility of attaining salvation; and
are ready to charge those with groundless censoriousness, and want of
Christian temper, who pass so severe a sentence on so great a part of
mankind, as are included in it. It is also contrary to the presumptuous
hope of corrupt nature, which is unwarrantably prone to expect
salvation, without faith in Christ. This some defend by arguments, but
many more seem to do it by their practice.
They who maintain the doctrine of universal redemption, design hereby to
advance the goodness of God, and are ready to conclude, that it is
inconsistent with that divine perfection to exclude any from a
possibility of salvation; and therefore it is not agreeable to their
method of reasoning, to confine the means of grace to so small a number,
as that of those to whom the gospel is preached; accordingly many of
them have asserted, that the Heathen, as well as Christians, are put
into a salvable state by the death of Christ, so that they shall be
saved if they live according to the dictates of the light of nature,
though they know nothing of Christ and the gospel. But, in order to
their maintaining this argument, they have some great difficulties to
surmount, inasmuch as, while they attempt to aggrandize the mercy of
God, they seem to overthrow the necessity of divine revelation, as well
as run counter to the sense of many scriptures.
Therefore some who have asserted universal redemption, have not extended
the universality of it any farther, than to those who are favoured with
the gospel; but either leave it, as a matter which we know nothing of,
and ought not to enquire into, or else they seem to suggest, that the
dark traditional knowledge of the gospel, which they suppose, some of
the Heathen have had, was sufficient to lead them to a small degree of
faith in Christ; or, since that cannot well be defended, others have
supposed, that God may lead many of the Heathen into the knowledge of
Christ, before they go out of the world, by some secret methods, not to
be discerned by us. These are not willing, with the Deists, to set aside
the necessity of divine revelation; whereas others, who do not suppose
it necessary to salvation, but only to our farther improvement in the
way thereunto, and therefore conclude, that Christianity is only a
brighter, or clearer way to heaven; these are, more especially, opposed
in this answer we are explaining.
I am sensible that this subject, we are entering on, has been treated
with more reflection and censure than many others; and we are hereby
supposed to conclude, that the divine dispensations are too severe, and
that that goodness and mercy, which is his nature and delight, is not
sufficiently advanced and magnified; and that it is a sour and
ill-natured way of reasoning, to suppose that any are put under a
necessity of perishing, for want of a divine revelation, and that it
does not become us to pass a damnatory sentence on any, more especially
on so great a part of the world, as that is, who know nothing of Christ,
and the way of salvation by him. It is necessary for us therefore to
premise,
1. That we pretend not to pass a judgment concerning the final state of
particular persons, by concluding, that they, who are now strangers to
Christ, and his gospel, shall always remain so; for we know not when, to
whom, or by what means, God may reveal Christ, to those who now sit in
darkness, and are unacquainted with the way of salvation by him. And as
for the possibility of God’s revealing Christ, in a secret way, to those
who do not sit under the sound of the gospel, we will not deny it;
however, we cannot infer the certainty of events, from the possibility
thereof, and therefore we must have a clearer proof hereof, before we
can believe it.
2. God might justly have excluded the whole race of mankind from a
possibility of attaining salvation, as well as the fallen angels; for
there was nothing out of himself that moved him to have compassion on
those who are the heirs of salvation, any more than others.
3. We are far from supposing that the Heathens shall be condemned for
not believing in Christ, whom they never heard of, or not complying with
the gospel-overture, which was never made to them. Invincible ignorance,
though it be an unhappiness, and a consequence of our fallen state, is
not a crime; therefore,
4. The Heathen shall be judged by the law of nature; and, if the
apostle’s words, _As many as have sinned without law, shall perish
without law_, Rom. ii. 12. be applicable to them, which, I think, no one
will deny; yet their condemnation cannot be equal to that of those, who
neglect and despise the great salvation offered to them in the gospel.
5. The Heathen, who have had no other light but that of nature, cannot
be exculpated from the charge of many actual sins committed by them; in
which respect they have rebelled against the light they have been
favoured with. All of them, indeed, have not contracted the same degree
of guilt with those whom the apostle describes, who committed sins
contrary to nature, _being filled with all unrighteousness, fornication,
covetousness, maliciousness, wickedness_, chap. i. 25, 26. _& seq._ and
many other sins of the blackest nature, and therefore all of them are
not liable to the same condemnation. And, indeed, some of the Heathen
moralists have been a blessing, in many respects, to the age in which
they lived, who, by their writings and example, have endeavoured to
reform it from vice and immorality; and it is certain, that they shall
not be punished for crimes which they have not committed: but whether
the best of them shall be saved by the merits of Christ, though
destitute of faith in him, is the question under our present
consideration. To conclude that their good works have merited salvation,
is not only contrary to the analogy of faith, but it is more than what
can be said concerning the best works that were ever performed by
Christians; and to argue, as many do, from the goodness of God, that
they shall be saved, is certainly an inconclusive way of reasoning,
unless we had some intimation of his purpose relating thereunto. If God
has determined so to do, we must have recourse to his revealed will, and
prove, from scripture, that there are promises of eternal life made to
those who have no interest in Christ, and some ground, at least, to
conclude, that some shall be happy in beholding his glory in another
world, who have had no communion, by faith, with him in this. These
things must first be proved, before we can see reason to deny what is
contained in this answer, which we proceed to consider. Accordingly it
is observed,
I. That they who never heard the gospel, and neither know nor believe in
Christ, cannot be saved. This supposes, that faith and salvation are
inseparably connected; and, though it be particularly applied to those
who are destitute of the gospel; yet it is levelled against all, who
presumptuously expect salvation, without ground, who remain in a state
of unbelief and impenitency, whether they have the means of grace or no.
And here let us consider that many who are called Christians, though
they know little more than the bare name of Christ, yet they doubt not
but that they shall be saved by his merits, and so live and die in this
fatal mistake, how vile soever their conversation has been, as the
prophet Isaiah says, _Thou art wearied in the greatness of thy way; yet
saidst thou not, There is no hope_, Isa. lvii. 10. or like the person
whom Moses speaks of, who, _when he heareth the words of this curse, yet
blesseth himself in his heart, saying, I shall have peace, though I walk
in the imagination of mine heart, to add drunkenness to thirst_, Deut.
xxix. 19. It is too notorious to be denied, that a great part of men
though grossly ignorant, and openly profane, who live without God in the
world, notwithstanding, expect to be saved; and it is one of Satan’s
great engines, by which he endeavours to banish all religion out of the
world, by persuading his deluded subjects that all things shall go well
with them, though they make no pretensions to it. This presumption is
rather founded in stupidity, than supported by arguments, and is a great
instance of the alienation of the mind and affections from God, and
shows how deceitful and desperately wicked, the heart of man is, when
destitute of divine grace.
But what shall we say of those who pretend to defend this, and thereby
put a sword into the hands of those who adhere to them, to destroy
themselves? This the Deists do. And, inasmuch as their method of
reasoning is subversive of the Christian religion, and of faith in
Christ, as connected with salvation, I cannot omit to mention it in this
place. These pretend not to be Atheists, though they express not a due
veneration for the divine Majesty, that they may not be excluded from
the society of mankind, who have some degree of abhorrence of Atheism
impressed on their nature. They talk, indeed of God, and of natural
religion, but make revealed the subject of their scorn and ridicule. If
they read the scriptures, it is apparently with a design to burlesque
them, and charge them with inconsistency and self-contradiction. When
they speak of revelation, or the gift of prophecy, they give it no
better a term than _enthusiasm_; and, when they mention the failings,
recorded in scripture, of those who were otherwise holy and excellent
men, they take occasion maliciously to reproach them, and insinuate,
that they were vile persons, guilty of the most enormous crimes, and yet
were saved: and wickedly infer from thence, that there is nothing solid
and substantial in religion, but that persons may be as safe and happy
without it, as with it. If they refer to the brightest and most
excellent part of the character of the saints recorded in scripture,
this they suppose to be the effect of implicit faith, and to take its
rise from priest-craft. And our Saviour himself is not only divested by
them of his glory, but reckoned, as, they suppose, Moses was of old, a
designing person, who brought a new set of notions into the world to
amuse and confound it. As for his miracles, which none but the blinded
Jews, and they who are equally prejudiced against Christianity, never
pretended to contest, much less to vilify, these they treat with the
utmost scorn and contempt, as a late writer has done, whose blasphemy
has been made manifest, by those who have wrote in defence of this part
of our religion.
But inasmuch as persons, who are not disposed to indulge so great a
degree of profaneness, have been sensible that this is not a right
method to extirpate Christianity, since it cannot but be treated with
the utmost abhorrence, by those who read the scripture with any
religious design; there are others who, though they speak of God, yet
glorify him not as God. These will, indeed, allow him to have some
divine perfections; but they cast a reproach on his providence, and
suppose, that he is too great to be affected with, or concerned about
the actions and behaviour of so mean a creature as man. And as what we
call sin, can be no disparagement to his glory, so he is too good and
pitiful to his creatures, to punish them, at least, with eternal
torments for it; so that if they allow the soul to be immortal, and
capable of happiness in another world, which all of them, without
exception, do not; yet they suppose that God made no creature to be for
ever miserable. And as for those laws which he has given to mankind,
which are enstamped on their nature, and contain nothing but what might
have been known without revelation, these they pretend to be designed
only to keep the world in order, to promote the interest of civil
society, to prevent men from murdering one another, disturbing the
tranquillity of the government in which they live, or invading the
property of others; which is not doing as they would have others do to
them. And as for the punishment of sin; that is no farther to be
regarded, than as vice and immorality render persons obnoxious to bodily
diseases, some marks of infamy, which custom has annexed thereunto, or
the lash of human laws. This is all the scheme of religion, that some
among the Deists endeavour to propagate; and every thing that is built
more immediately upon divine revelation, they not only reckon
unnecessary, but enthusiastic, and no other than a contrivance of some,
who, with a view to their own interest, endeavour to puzzle the world
with mysterious doctrines, which neither they, nor their votaries
understand.
It must be supposed, that these men do not think that the knowledge of
Christ, or faith in him, is necessary to salvation; yet they doubt not
but that it shall go well with them in another world, if there be a
future state, which, through the influence of that scepticism, which is,
for the most part, a concomitant of Deism, they sometimes question. We
shall not make so great a digression from our present subject as to give
a particular reply to these assertions, which, though propagated with
much assurance, are not pretended to be defended by solid arguments;
and, indeed, the whole gospel is a reply to it. Whatever doctrine
thereof is maintained by Christians, it will have a tendency to give
them an abhorrence of it, and confirm their faith against such attempts,
as are used to stagger and pervert it.
Thus concerning the methods that are used, by some, to overthrow
revealed religion, and the necessity of faith in Christ to salvation. We
shall now proceed to consider on what grounds persons hope to be saved,
without the knowledge of Christ, or faith in him. And,
1. Some have no other ground of hope but the goodness of the divine
nature; and accordingly they think, that because God delights not in the
misery of any of his creatures, but takes all occasions to make himself
known, as a God of infinite kindness and compassion, whose thoughts are
not as our thoughts, nor his ways as our ways, and will not resent those
injuries which we may offer to him, but will lay them under eternal
obligations to him, who have, by their sins rendered themselves unworthy
to be saved by him; therefore they hope that all things shall go well
with them, though they are utter strangers to the way of salvation by a
Redeemer, and are altogether destitute of faith in him.
But this we cannot call any other than a presumptuous confidence; it is
nothing else but to abuse the riches of God’s goodness, and to claim an
interest in it, without ground. It is, indeed, a very great truth that
God delights in mercy; and that this attribute cannot be too much
admired or advanced by us; but yet it must not be set in opposition to
any of his other perfections. He is certainly a just and holy, as well
as a merciful God; and therefore we are not to suppose that one of these
perfections shall be glorified, to the dishonour of another. Might not
fallen angels as well make use of the same argument, and say, that
because God is merciful, therefore he will deliver them from those
chains of darkness and misery, in which they are held; as that the mercy
of God should be presumed to be a foundation of hope, to those who have
no ground to conclude their interest in it, as expecting it another way,
than that in which he has declared his will to glorify it? And it is
certain, that whomsoever God designs to glorify his mercy in saving, he
first determines to advance the glory thereof, in making them meet for
salvation, by sanctifying or purifying their hearts by faith. To
separate these two, is therefore a dishonour to the divine perfections:
God never designed to save his people in sin, but first to save them
from it, and then to crown the work, which he had begun, with complete
blessedness. Therefore the man who lives in all excess of riot, and yet
hopes for salvation, must be guilty of a groundless presumption. When we
read, in scripture, of God’s extending mercy, we find that there are
certain marks and characters annexed, of those persons who have ground
to lay claim to an interest in it: thus it is said, _The Lord is
merciful and gracious, slow to anger, and plenteous in mercy_, Psal.
ciii. 8. but then it is added, that this _mercy is from everlasting to
everlasting upon them that fear him; to such as keep his covenant, and
to those that remember his commandments to do them_, ver. 17, 18. and
elsewhere the Psalmist admires the goodness of God, (which is,
doubtless, beyond expression wonderful) when he says, _O how great is
thy goodness, which thou hast laid up, and wrought_, in which he speaks
of the present displays of goodness, and the future reserves thereof;
but it follows, that this belongs only _to them that fear him_, and _to
them that trust in him before the sons of men_, Psal. xxxi. 19. and
elsewhere it is said, _All the paths of the Lord are mercy and truth,
unto such as keep his covenant and his testimonies_, Psal. xxv. 10. that
is, to them, exclusively of all others.
Moreover, we never read of God’s glorifying his mercy but in Christ;
first, in bringing sinners nigh to him, by his blood, and then in
applying redemption purchased by his Spirit: thus the apostle says, _God
was in Christ reconciling the world unto himself_, 2 Cor. v. 19. and
then he adds, as an expedient to give sinners a ground of hope, that
they have an interest in this privilege, that, in the gospel, he sends
an embassy to them, to beseech them, as they value their own souls, to
be reconciled to God, by complying with the gospel-overture, and
repeating of, and desisting from their rebellion against him. And, when
he is represented as _the Father of mercies, and the God of all
comfort_, he is, at the same time, styled, _the God and Father of our
Lord Jesus Christ_, chap. i. 3. to denote, that this mercy is displayed
in and through a Mediator; and therefore our hope of attaining it, must
be founded in our interest in him, which cannot be considered otherwise,
than as including in it the grace of faith. Are they, who have a right
to expect salvation, _called heirs of God, and joint-heirs with Christ_?
Rom. viii. 17. They are farther described, as _conformed to his image_,
ver. 29. Have they a right to the _inheritance of the saints in light_?
they are characterized as made _meet for it_, Colos. i. 12. and when the
apostle exhorts persons to _look for the mercy of God unto eternal
life_, he intimates that this would be a presumptuous expectation, were
it separate from their _keeping themselves in the love of God_, Jude,
ver. 21.
2. Others have no foundation for their expectation of salvation, but by
extenuating sin; and are hardly persuaded to confess themselves to be
sinners, how vile soever their conversation be: thus it is said,
concerning Ephraim, _The balances of deceit are in his hand, he loveth
to oppress_; yet he refused to acknowledge this, and says, _In all my
labours they shall find none iniquity in me, that were sin_, Hos. xii.
7, 8. and, when the prophet Jeremiah exhibits a charge against a
degenerate age, and tells them, _Thou hast taught the wicked ones thy
ways, also in thy skirts is found the blood of poor innocents_; what
abominable stupidity were they guilty of, when they reply to this,
_Because I am innocent, surely his anger shall turn from me_, Jer. ii.
33-35.
Sometimes they build their hope of salvation, though they cannot
exculpate themselves from the charge of sin, on the bare supposition,
that some others are greater sinners than themselves: thus the Pharisee
pleases himself, that he was not guilty of some notorious sins: that he
was no _extortioner_, or _adulterer_, nor _even as the Publican_, whom
he looks upon with great contempt, Luke xviii. 11. or if they are forced
to conclude themselves to be among the number of the vilest and most
notorious sinners, yet they presume that God will not punish them
eternally for this, but will make some allowance for the propensity of
human nature to sin, or the force of those temptations, which they have
not been able to withstand; or, if they are liable to any extraordinary
afflictions in this life, they suppose that these are sufficient to
compensate for all the sins that they have committed, and therefore
their miseries shall not be extended beyond it; so that, that which lies
at the root of this presumptuous hope, is a secret denial of the
infinite demerit of sin, or that it deserves eternal punishment. Now,
that we may shew the vanity of that expectation, which has no other
foundation than this, let us consider,
(1.) That to extenuate sin, is an argument that persons are unacquainted
with themselves, know not the plague of their own hearts; and therefore
it is the most destructive fallacy that men can put on themselves; and
it is a sad token that they are given up to judicial blindness: but,
when God shall charge sin on the conscience, or, as the Psalmist speaks,
_reprove them_, and _set their iniquities in order before their eyes_,
Psal. l. 21. which he will do, at one time or other, they shall appear
to have been self-deceived, and the ground of their hope of salvation,
sink under them.
(2.) To suppose that sin does not deserve eternal punishment, is an
affront to the holiness of God and a disbelief of those threatenings
which are denounced against it. It is, in effect, to deny that sin is
objectively infinite, which cannot be done, without denying, in effect,
that God is a God of infinite perfection; it is a flying in the face of
his justice, and charging him with mal-administration; to such it may be
said, as Elihu says to Job, _Wilt thou condemn him that is most just?_
Job xxxiv. 17. or, as God speaks, to reprove and humble him, _Wilt thou
also disannul my judgment? Wilt thou condemn me that thou mayest be
righteous?_ chap. xl. 8. But since the eternity of the punishment of sin
is particularly insisted on, under a following answer,[250] we shall add
no more on that head at present; only let it be considered, that this
method of reasoning has a tendency to banish all religion out of the
world; and it is never made use of, but by those who make no pretensions
to it.
3. If it be reckoned preposterous for any one to found his hope of
salvation on the extenuating of his sins, others have a more plausible
pretence, when they expect to be saved, because they perform some works
that are materially good, though these are not only destitute of the
grace of faith, but strangers to the way of salvation by Jesus Christ.
If they perform some moral duties, or abstain from some gross
enormities, much more if they have a form of godliness, and are reckoned
to be religious persons by the world, and, in many instances, are useful
to those with whom they converse, they are ready to conclude, that they
do, as it were, merit eternal life thereby, and God, for this, becomes a
debtor to them; the former sort above-mentioned have too light thoughts
of sin; these set too great a value on their duties, which is contrary
to what our Saviour says, _When ye shall have done all those things
which are commanded you, say, We are unprofitable servants_, Luke xvii.
10. I would not have it thought that hereby I design to depreciate any
moral duties, or virtues, which have in them a degree or excellency, in
proportion to their nature: but the only thing that I intend hereby is,
that good works which do not proceed from a right principle, and are not
performed for right ends, if there be not an internal principle of grace
implanted in regeneration, nor faith in Christ, as the main spring
thereof, or, if they be put in the room of Christ’s righteousness, and
so made the foundation of our justification, or right to eternal life,
they are not accepted by God; and that hope of salvation, which is
founded thereon, is vain, and unwarrantable.
4. There are others, who, as it is expressed in this answer, frame their
lives according to the light of nature, or the law of that religion
which they profess, and doubt not, but in so doing, they shall be saved.
This presumption is defended by many, who call themselves Christians,
who suppose, that a person may be saved in any religion, whether true or
false: these do not stick to say, that, if they lived at Rome, they
would embrace the Popish doctrines; or, if in Turkey, they would profess
the Mahometan faith; or, had they been born in India, among the Pagans,
they should have ground to conclude that they are in a safe way to
heaven. This opinion certainly reflects dishonour on the Christian name;
and it savours so much of scepticism, that these must be supposed to
conclude, that there is nothing certain in religion; or, as to the
different modes thereof, that these are only a political engine, a mere
human invention, which stands upon no other basis, but tradition, and
has nothing else to propagate it, but implicit faith. This is the notion
which they, who set themselves against divine revelation, entertain
concerning religion in general; or, if there be any thing in it that
escapes their reproach and censure, it is only such maxims as are
founded in the laws of nature, _viz._ that we ought to do to others as
we would have them do to us, govern our passions, that they may not be
outrageous, and disturb not only our own peace, but that of all civil
societies; and that we must not offer injuries, or violence, to those
whom we converse with; but rather be gentle, good-humoured, kind, and
compassionate to them, and abstain from those enormities, which are
abhorrent to nature. This they suppose to be sufficient to denominate
any one a good man, who need not entertain any doubt of his own
salvation: but this is to set aside all revelation, and disbelieve the
demonstrative evidence which we have of the truth of the Christian
religion, and it is to cast contempt on that, as unnecessary, which has
in it the greatest excellency. It also contains a denial of that which
is experienced by all true believers, namely, that revealed religion has
the greatest tendency to dispose them to glorify God, and to do good to
men; these sensibly find, that they have the greatest comfort, and most
solid ground of hope, in a firm adherence thereunto: and laying all the
stress of their salvation on what is revealed in the gospel; and
desiring to adhere stedfastly, by faith, to Christ, as the only way of
salvation.
II. It is farther observed, in this answer, that there is salvation in
no other but in Christ. The scripture is very full and express to this
purpose; Thus it is said, _Neither is there salvation in any other; for
there is none other name under heaven given among men, whereby we must
be saved_, Acts iv. 12. and elsewhere the apostle says, _Other
foundation can no man lay, than that is laid, which is Jesus Christ_, 1
Cor. iii. 11. On him the church is built; he is the only Mediator
between God and man, the only Redeemer, who purchased salvation for
those who shall be made partakers of it: He laid the foundation-stone of
this glorious fabric, and therefore we must conclude, that the carrying
on of this work belongs to him, till the top-stone is laid, and the work
brought to perfection; upon which account he is styled, _The Author and
Finisher of faith_, Heb. xii. 3. Accordingly we may observe,
1. That faith, and all other graces that accompany salvation, have a
peculiar reference to Christ: Thus we are said to _obtain precious faith
through his righteousness_, 2 Pet. i. 1. and he is said to _dwell in the
hearts_ of his people _by faith_, Eph. iii. 17, and _to increase their
faith_, Luke xvii. 5. and he is also the Object of faith, as he says,
_Ye believe in God; believe also in me_, John xiv. 1. and this grace is
frequently described as _a coming to him_, chap. vi. 35. and it is such
a coming as implies more than an attendance on his ordinances; for it is
connected with salvation, which is the meaning of that metaphorical
expression, in which it is said, that such _shall never hunger nor
thirst_; by which we are to understand that all their desires shall be
fulfilled, and they shall be satisfied with that perfect blessedness,
which he will make them partakers of. Besides, it is such a coming to
Christ, as is the effect of God’s almighty power; therefore he says, _No
man can come to me, except the Father which hath sent me draw him_, ver.
44.
This will farther appear, if we consider that salvation is founded on
Christ’s executing his three offices of Priest, Prophet, and King. The
first of these he executes in our behalf; not in us, but for us, whereby
faith, and all other graces, are purchased; whereas, in the execution of
his other two offices, namely, his Prophetical and Kingly, especially
when it is rendered effectual to salvation, his people are the subjects
in whom they are executed; the work performed is internal, and the
consequence of it is the soul’s giving that glory to him, that is the
result thereof; and this cannot be done, without our knowing him to be a
Mediator, and, as such, ordained and qualified to execute them. This
cannot be known without divine revelation.
Moreover, this is evident, from the apostle’s method of reasoning, in
which he considers our _calling on the name of the Lord_ as inseparably
connected with salvation, and necessary thereunto, and that this
proceeds from faith; for, says he, _How shall they call on him, in whom
they have not believed?_ Rom. x. 14. And this faith supposes the
preaching of the gospel, which gospel is represented, in many
scriptures, as a display of the glory of Christ; therefore it follows,
that there is no salvation without divine revelation; or that they, who
never heard of Christ, and consequently never believed in him, have no
right or claim to it.
We might also observe the account which the same apostle gives of that
worship, which is necessary to salvation, when he says, _Through him we
have access, by one Spirit, unto the Father_, Eph. ii. 18. To have
access to God, is certainly necessary to salvation; and this is by a
Mediator, which is elsewhere called, _Coming to God by him_: But this
cannot be done without the knowledge of him, as the way to the Father,
and that faith in him, which is founded thereon. Moreover, salvation is
to be considered as a promised blessing, founded in the covenant of
grace, and therefore they, who are strangers to this covenant, have no
right to lay claim to the promises thereof, which are no where contained
but in divine revelation, and accordingly they are said to be _yea and
amen in Christ, to the glory of God_, 2 Cor. i. 20. Therefore, what hope
can there be of obtaining these promised blessings, without the
knowledge of Christ?
2. It farther appears, that there is no salvation without faith in
Christ, as founded in divine revelation, inasmuch as there is no
justification without it. Justification is inseparably connected with
salvation by the apostle, when he says, _Whom he justified, them he also
glorified_, Rom. viii. 30. To separate these two, is to suppose, that a
person may expect salvation, without being delivered from the guilt of
sin, and the condemning sentence of the law; or to have a right to
eternal life, without being able to plead any righteousness that is
worthy of God’s acceptance, which is certainly to build our hope on a
sandy foundation, and is contrary to those scriptures that set forth the
impossibility of our being justified by the works of the law, or the
necessity of faith in Christ’s righteousness, in order to our claiming
this privilege. This the apostle Paul frequently inculcates; therefore
it follows, that no one can plead any thing done by him, as the matter
of his justification, though he could say, as that apostle did,
_touching the righteousness that is in the law, I am blameless_, Phil.
iii. 6. and elsewhere he says, _Though I know nothing by myself, yet I
am not hereby justified_, 1 Cor. iv. 4. If the best saint in the world
must have something, to support his expectation of being discharged from
condemnation, that is infinitely more valuable than any act of his own
obedience; then certainly that obedience, which is performed, according
to the dictates of the light of nature, without divine revelation, is
far from being a sufficient foundation to support a person’s hope of
justification and salvation: But such who are destitute of the gospel,
have nothing else to plead; therefore we must conclude, as it is
expressed in this answer, that they, who never heard the gospel, and
believe not in Christ, cannot be saved.
3. This may be also inferred, from those scriptures that set forth the
pernicious consequence of unbelief, as it is said, _He that believes not
is condemned already_, and _shall not see life, but the wrath of God
abideth on him_, John iii. 18, 36. and elsewhere, _If ye believe not
that I am he, ye shall die in your sins_, chap. viii. 24. And inasmuch
as faith is founded on divine revelation, there are other scriptures
that represent those who are destitute of it, as being in an hopeless
state: thus the apostle tells the church at Ephesus, that _when they
were Gentiles_, and consequently strangers to the gospel, _they had no
hope, being without God in the world_, Eph. ii. 12. so that, whatever
knowledge they had of a God by the light of nature, or whatever
blessings they received from common providence, they had not such a
knowledge of him, nor such an interest in him, as gave them hope of
salvation. The apostle does not speak of them as being in an hopeless
state, because their conversation had been more vile than that of other
Gentiles, as acting contrary to the dictates of the law of nature; but
he speaks of them as Gentiles, that is, without the light of divine
revelation; and therefore what he says, concerning them is applicable to
all the Heathen, as such.[251]
Again, it is farther observed, in scripture, that, before Christ was
preached to the Gentiles, they were not the objects of his special care
and goodness, but, in this respect, neglected by him; accordingly it is
said, that, _in times past he suffered all nations to walk in their own
ways_, Acts xiv. 16. and elsewhere these are called, _Times of
ignorance, which_, it is said, _God winked at_, chap. xvii. 30. as it is
in our translation: but this is not so agreeable to the sense of the
Greek word,[252] as if we rendered it, during the times of this
ignorance, God having overlooked them, that is, the Gentiles, _hath now
commanded all men every where to repent_; and, if they were disregarded
by him, they could not be supposed to be the objects of his special
grace, or to have a right and title to salvation.
Moreover, the apostle Paul, when speaking of some among the Heathen, who
excelled others in wisdom; notwithstanding being destitute of gospel
light, he casts the utmost contempt on those attainments in the
knowledge of divine things, which they gloried in, as being insufficient
to salvation; and therefore he says, that whatever they knew of the
perfections of the divine nature, so far as they may be known without
divine revelation, yet _by wisdom they knew not God_; and therefore he
says, _Where is the wise? where is the scribe? where is the disputer of
this world? Hath not God made foolish the wisdom of this world?_ 1 Cor.
i. 20.
_Object. 1._ It is objected, that it is contrary to the goodness of God
to condemn persons for invincible ignorance, as that of the Heathen must
be supposed to be, since it was impossible for them to know the way of
salvation by a Redeemer.
_Answ._ To this it may be replied, that we must distinguish between
God’s condemning persons for not knowing the gospel, which is to condemn
them for invincible ignorance, and his not giving the gospel to a
greater part of the world, (as a necessary means of grace and salvation)
whom he designed, as we before observed, to overlook, and suffer to walk
in their own way. If the goodness of God had laid a natural obligation
on him, without an act of his sovereign will, to bestow the means of
grace, or the knowledge of the way of salvation on them, then it would
have been contrary to his divine perfections to have denied the gospel
to any, and so to condemn them who are ignorant thereof. It is one thing
for God to leave them in their fallen state, the result whereof would be
their not knowing the way of salvation; and another thing for him to
condemn them for this, as though there were no other reason obliging him
to inflict this righteous judgment on them.
_Object. 2._ It is farther objected, that the apostle says, in Rom. i.
19. _That which may be known of God, is manifest in them; for God hath
shewn it unto them_; and, in chap. ii. 14, 15. _When the Gentiles which
have not the law_, that is, any other law than that of nature, _do, by
nature the things contained in the law; these having not the law, are a
law unto themselves; which shew the work of the law written in their
hearts, their consciences also bearing them witness, and their thoughts
the mean while accusing or else excusing one another_. From hence it is
argued, that the Gentiles have sufficient knowledge of the divine law,
to bring them into a state of salvation; their consciences are said to
_excuse them_, that is, not to charge guilt upon them; therefore they
are justified by walking according to the dictates of the light of
nature.
_Answ. 1._ As to what the apostle said, in the former of these
scriptures, that _that which may be known of God, is manifest in them,
or shewed to them_; he does not speak of those things which are to be
known of God, that have an immediate reference to salvation; nor does he
say, that every thing necessary to be known of him, in order thereunto,
is manifest in them; but, _that of God which is known by them_,[253] is
from him as the God of nature, _he has shewn it to them_, that is, he
has given them sufficient light to discover his _eternal power and
Godhead_, in a way of reasoning _from the things that are made_, as he
adds, in the following words; but the eternal power and Godhead may be
known by those who are destitute of that knowledge, which is necessary
to salvation.
2. As to the other scripture, mentioned in the objection, in which _the
Gentiles_ are said _to do by nature the things contained in the law_; he
does not infer from thence that they are the servants of God, or willing
subjects to his government, or, indeed, that they fulfil the law of
nature; and therefore we cannot suppose that he concludes them justified
thereby, which is contrary to the whole tenor of the apostle’s doctrine,
in other parts of his writings. It is true, he says, that _their
consciences_ sometimes _excuse_, as well as, at other times, _accuse
them_; yet it must be considered, that conscience may excuse, or plead
not guilty, with respect to the charge of some crimes, which are
committed by others, when, at the same time, this does not exempt them
from the guilt of sin in general, or give them a right and title to
eternal life. The apostle therefore designs only to shew how far the
corruption of men may be restrained, by their attending to the dictates
of the light of nature, whereby a great deal of sin and guilt might be
prevented; but he does not determine that God has any farther design of
grace toward them; for, if he had, he would have given them the means of
salvation; and if he has not said that he will save them, without giving
them these means, we have no ground to assert that he will; for this is
to conclude, without sufficient evidence from scripture.
_Object. 3._ It is said, in Rom. ii. 4. that _the goodness of God
leadeth to repentance_; but repentance is certainly connected with
salvation; therefore the goodness, or bounty of God, which persons, who
have no other right but that of nature, have some knowledge of, may lead
them to salvation.
_Answ._ It is evident that the apostle, in this scripture, does not
speak to the Gentiles, but to the Jews; for, having considered the vile
abominations which were practised by the Gentiles, in the foregoing
chapter, in this he reproves the Jews, when he says, in ver. 1. _Thou
art inexcusable, O man, that judgest, and yet dost the same things_;
and, in ver. 17. _Behold, thou art called a Jew, and restest in the law,
and makest thy boast of God_; therefore, if the apostle is speaking to
them, when he says, _The goodness of God leadeth thee to repentance_, we
are not only to understand hereby the bounty of common providence, or
those effects of the divine goodness, which are known and experienced by
the whole world; but the goodness of God, which they had experienced,
who were the peculiar objects thereof, and favoured by him, above all
the rest of the world, _to whom pertained the adoption, the glory, the
covenants, and the giving the law, and the service of God, and the
promises_ as we read, in chap. ix. 4. therefore certainly they were
highly to blame, that they were not hereby led to repentance.
_Object. 4._ It is farther objected, that the apostle, in disputing with
the Athenians, in Acts xvii. 27. put them upon _seeking after God, if
haply they might feel after him, and find him_; whereas, if it were
impossible to find God, that is, the way of acceptance in his sight, by
the light of nature, it would have been a preposterous thing for the
apostle to have put them upon seeking him; therefore it follows, that
they are not destitute of all means of grace, or without a possibility
of salvation.
_Answ._ To this it maybe replied, that, if by _seeking the Lord_, the
apostle means enquiring into the way of salvation by a Redeemer, and
pressing after faith in him; as it is said, _Seek and ye shall find;
knock, and it shall be opened unto you_, Matt. vii. 7. and, _If thou
seek him, he will be found of thee_, 1 Chron. xxviii. 9. this does not
argue, that the Heathen, before the gospel was preached to them, in
seeking, might find the way of salvation: For,
1. Though he be speaking to the Heathen, yet they are considered, at
this time, as having the gospel preached to them by him, and therefore
not destitute of the external means of grace, which he advises them to
attend to, in hope that their endeavours might be succeeded.
2. If, on the other hand, he speaks to them without regard to the
privilege they then enjoyed, and so inform them what they might attain
to, without divine revelation, which is the only sense that seems, in
the least, to favour the objection; then, by _seeking the Lord_, we must
understand their enquiring into the divine perfections, so far as the
knowledge thereof is attainable by the light of nature; and the
consequence of it would be their attaining such a degree thereof, as
would discover the absurdity of that idolatry that they were guilty of,
which the apostle is arguing against. And we may observe, that he makes
use of such a mode of speaking, as is very agreeable to this sense of
the text, when he says, _If haply ye might feel after him_; which is a
metaphor, taken from those who are endeavouring to find their way in the
dark, in which they feel after things which they cannot see, and
sometimes they find them. And, when he concludes, that _haply_, or,
peradventure, _you may find him_, this implies, that though the Heathen,
by the light of nature, had some means of attaining such a measure of
knowledge, as would have given them a full conviction that there was but
one God, and that this God ought to be worshipped in a way agreeable to
his divine perfections, and consequently that they ought not to think
that the _God-head was like to gold or silver, or stone, graven by art
and man’s device_, which would have effectually confuted that gross
idolatry, which they were charged with; yet some did not attend to the
light of nature, so far as this amounts to, which was the case of those
whom he was disputing with; and therefore his design is to reprove their
idolatry, and persuade them to seek after that knowledge of God, which
would have induced them to forsake it; so, that, in that part of his
argument, he does not seem to proceed any farther than this; and
therefore, when, in another part of it, he treats of that knowledge of
God, which is more immediately connected with salvation, he speaks of
_Jesus and the resurrection_, though they treated it with ridicule and
contempt; therefore it does not follow, that the Heathen, by the light
of nature, had a sufficient discovery of the way of salvation.
_Object. 5._ There is another objection against the doctrine we are
maintaining, taken from some instances of those who are supposed to have
been destitute of divine revelation, as living without the pale of the
church, and yet recommended in scripture, as men excelling many others
in grace, concerning whom there is no reason to doubt, but that they
were in a state of salvation; such as Melchisedeck, Job, and his
friends, with whom the dispute was held, mentioned in the book of Job;
and, in the New Testament, the Centurion concerning whom our Saviour
says, _Verily, I have not found so great faith, no not in Israel_, Matt.
viii. 10. and Cornelius, whom we read of in the Acts of the Apostles;
these were all supposed to be in a state of salvation, and yet reckoned
among the Heathen.
_Answ. 1._ As to Melchisedeck, we have, under a foregoing answer[254],
given our sentiments who he was, which, if what was there observed be
true, will render this objection of no force: but, inasmuch as it is
founded on the commonly-received opinion, namely: that he was a priest
and a king in the land of Canaan, we may add, that this will make very
little to their purpose; for, it is certain, he was not an idolater, or
a stranger to revealed religion; and therefore it cannot be argued, from
hence, that they, who are so, may be in a state of salvation.
2. As for Job, and his friends, mentioned in that book which goes under
his name, it is certain, that they were well acquainted with the
revealed will of God, as appears from the subject-matter of that book;
and to say, that they were out of the pale of the church, as they did
not descend from that branch of Abraham’s family, from which the
Israelites came, this will not do much service to their argument, unless
it could be proved that they were strangers to the faith, and way of
salvation, that was professed by the church. We have, under a foregoing
answer[255], considered them, as living before the scriptures were
committed to writing, and also before the distinction between the Jew
and Gentile was much known in the world, or, at least, before the true
worshippers of God had universally apostatized to idolatry; and
therefore, though many other nations were idolaters, and, probably, some
were so in the country where they lived, yet it does not appear that
they were so; therefore this cannot be brought, as an argument, to
prove, that such who are destitute of the knowledge of the true God, as
founded on divine revelation, may be in the way of salvation.
3. As for the centurion, though he was a Roman officer, it does not
follow, from hence, that when he came to our Saviour, and expressed his
great faith and humility, that he was an heathen; for he had seen or
heard of Christ’s miracles, and his doctrine, and probably, might be
convinced thereby, and disposed to believe in him from that conviction;
and, it is certain, his words do not argue him to be an heathen;
therefore this part of the objection is foreign to the design for which
it is brought.
4. As for Cornelius, it is true, there are many things extraordinary in
his character, _viz._ that he was _a devout man, and one that feared
God; who gave much alms to the people, and prayed to God always_, Acts
x. 2. and it is farther said, concerning him, that his _prayers_ and his
_alms came up for a memorial before God_; all which expressions seem to
favour the objection. Notwithstanding it may be replied to it,
(1.) If this account, concerning him, give ground to conclude that he
was in a state of salvation before Peter was sent to preach the gospel
to him, which the learned Beza[256], and others, suppose: nevertheless,
it must be proved, that he was altogether a stranger to divine
revelation, and the account we have of the way of salvation, therein, or
else the argument, taken from thence, in opposition to what we are
maintaining, is of no force. It is true, it is said, that _he fell down
at Peter’s feet, and worshipped him_, ver. 25. which seems to argue him
to be no better than an heathen idolater at that time: but they who
conclude him to have been, at the same time, in a state of salvation,
reckon this nothing else, but an instance of extraordinary civil
respect, which, because it had the appearance of religious worship,
Peter, as it is intimated in the following words, refused to receive it,
lest some present should conclude that he gave him that honour, which
belongs to God alone.
All that I shall say, in answer to the objection, as supposing him to be
in a state of salvation, is, that though he was a Roman, and bred up in
their religion, yet it appears, from his general character that he was
very much concerned about the salvation of his soul, and therefore,
doubtless, he had not been wanting in his enquiries about the way to
attain it. As for the gospel, that had not been publicly preached, at
that time, to the Gentiles, and he had not had any opportunity to
converse with the apostles, or to sit under their ministry, before this;
but his conversation had been principally among the Jews, from whom he
might be informed, that though they did not believe our Saviour, who was
crucified, to be the Messiah: yet the Messiah was expected; and, when he
came, he would do that for his people, which was foretold by the
prophets. Here his faith rested, and he wanted only a convincing
evidence that our Saviour was he; and this Peter was sent to communicate
to him.
(2.) If we should suppose him not to have been converted before Peter
was sent to him, which seems more probable, because, in Peter’s relation
of this matter to the apostles, he adds a particular circumstance that
implies as much, in chap. xi. 14. namely, that he _should tell him
words, whereby he and all his house, should be saved_; it plainly
argues, that, before this, they were not in a state of salvation; and,
if so, then the objection, which supposes that he was, is sufficiently
answered: but, if we acquiesce in this answer to it, there is one
difficulty that remains to be accounted for, _viz._ how this is
consistent with his character, as a devout man, fearing God, and his
prayers and his alms being accepted by him?
The only reply I shall give to this, is, that some duties may be
performed that are materially good, by those who are not in a state of
salvation; and that these works may, as far as they have any
circumstance of goodness in them, come up for a memorial before God:
thus God owned the humiliation, repentance, and reformation of the
Ninevites; and it is said, that when one came to our Saviour, and told
him how he had observed the commandments of God, and, at the same time,
expressed an earnest desire to inherit eternal life; it is remarked on
this occasion, that though he would not part with all for Christ, and
therefore was not to be reckoned a believer; yet _Jesus, beholding him,
loved him_, Mark x. 21. that is, he approved of what was good in him,
though it wanted some circumstances that were necessary to denominate an
action good in all respects. Therefore, why, may we not suppose that God
approved of what was excellent in Cornelius’s character, before he was
converted by Peter’s preaching?
_Object. 6._ It is farther objected, that the heathen had some means of
salvation, which took their first rise from divine revelation, as
appears from several rules and modes of worship, which they had, by
tradition from the Jews. It was a generally received opinion among them,
that the sins they committed, were, some way or other, to be expiated,
or some atonement was to be made for them; upon which account they
offered sacrifices, and, in order thereunto, had their temples, altars,
and priests, consecrated for that purpose; which is something more than
they had learnt from the law of nature.
_Answ._ This argument has very little weight in it; it is true, it seems
to allow that there is a necessity of persons being, at least, in a
small degree, apprised of some doctrines, which first took their rise
from divine revelation: but that which was transmitted to the church,
pure and uncorrupt, was handed down to several nations by uncertain
tradition, with a great mixture of corruption; so that it is hard to
find such a resemblance between them, as would denominate them of divine
original. But suppose they had a conviction that sin was to be expiated
by sacrifice; yet they had no manner of idea concerning the reference,
of those sacrifices they offered, to Christ, which, as the apostle
observes, was the only thing, in those sacrifices that were performed by
a divine warrant, which had a tendency to _take away sin_, or _make them
that did the service perfect, as pertaining to the conscience_, Heb. ix.
9. and therefore, when the Jews offered sacrifices, and observed several
other rites of worship, which were instituted by God, yet, inasmuch as
they rested in the external performance thereof, and were destitute of
faith in Christ, and other religious duties that were to attend them,
they were reckoned no better than _vain oblations_, Isa. i. 13. or
unprofitable services: how much more might all the rites of worship,
observed by the heathen, be deemed so? Therefore this does not give us
sufficient ground to conclude, that they had the means of salvation, who
were destitute of divine revelation, and faith in Christ.
III. It is farther observed, in this answer, that Christ is the Saviour
only of his body the church. This seems to obviate an objection that
might be brought against the impossibility of attaining salvation,
without faith in Christ; for some will be ready to conclude, that Christ
may be a Saviour by his death, to those who are strangers to him, and
not members of his body the church, and therefore it is added, that he
is the Saviour only of such; which is what several understand, when they
say, that there is no salvation out of the pale, or inclosure of the
church. This is rather to be explained than denied; and it will appear,
from what is said in the following answers, wherein the visible church
is described, as including in it those who profess the true religion;
and the invisible church is called the _body_, of which Christ is the
_Saviour_, Eph. v. 23. and the members thereof are said to be made
partakers of union and communion with him, and to be inseparably joined
to him, as their head and Husband, when they are effectually called; so
that these have an interest in that salvation, which he has procured.
From hence we have ground to conclude, that he will save none by his
merits, but such who are made partakers of the internal graces of the
Spirit, and are united to him by a lively faith, founded on divine
revelation; which is agreeable to what has been before maintained in
this answer, which establishes the necessity of divine revelation, or
the impossibility of persons attaining salvation by framing their lives
according to the light of nature, who never heard of the gospel, nor of
Jesus Christ, the sum and substance thereof.
If this be reckoned an hard saying, tending to lessen the mercy of God,
with respect to the objects thereof, it must be considered, that we have
no other rule of judging concerning this matter, but what is contained
in scripture. If God has therein made known to his people the only way
of salvation, we have no warrant to extend it farther than he has done,
or to say, that because he can apply his grace in such methods, as are
altogether unknown to us, that therefore he will do it, is no just or
conclusive argument. And the great design of all that has been said, in
this answer, is to induce us to set the highest value on Christ, and his
gospel; to adore and magnify him for the privileges which we enjoy, in
being favoured with it, and to put us upon improving it to the best
purposes; for, if they are excluded from the benefits thereof, who never
heard of it, _How shall we escape, if we neglect so great salvation?_
Heb. ii. 3.
Footnote 250:
_See Quest. LXXXIX._
Footnote 251:
_It is a rule in logic_, A quatenus ad omne valet consequentia.
Footnote 252:
υπεριδων.
Footnote 253:
το γνωστον του Θεου.
Footnote 254:
_See page 266-268._
Footnote 255:
_See I. Vol. 458, 459._
Footnote 256:
_Vid. Bez. in loc._
Quest. LXI., LXII., LXIII., LXIV.
QUEST. LXI. _Are all they saved who hear the gospel, and live in the
church?_
ANSW. All that hear the gospel, and live in the visible church, are
not saved, but they only who are true members of the church
invisible.