ARTICLE THE EIGHTEENTH. Of obtaining eternal Salvation only by the Name of Christ. THEY ALSO ARE TO BE HAD ACCURSED THAT PRESUME TO SAY, 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. FOR HOLY SCRIPTURE DOTH SET OUT UNTO US ONLY THE NAME OF JESUS CHRIST, WHEREBY MEN MUST BE SAVED. THIS Article is to be considered as directed against those who maintained, that it was a matter of indifference whether men embraced the Gospel, or not; that all religions were equally acceptable to God; and that all men would obtain salvation, although they rejected the Gospel; provided they observed the rules of the religion which they professed, and acted in conformity to the dictates of reason. THEY ALSO ARE TO BE HAD ACCURSED (a) that (a) It was formerly the custom to condemn errors in this form: If any one holds such an error, anathema sit, (that is, they are to be looked upon as subject to the wrath of God, and unworthy of communion with the church) THAT PRESUME TO SAY, THAT EVERY MAN SHALL BE SAVED BY THE LAW OK SECT WHICH HE PROFESSETH; SO THAT HE BE DILIGENT TO FRAME HIS LIFE ACCORDING TO THAT LAW, AND THE LIGHT OF NATURE. It is important to observe the exact words here used, "that every man shall be saved by the law or sect which he professeth," that is, by virtue of his religion, whatever it may be, without the merits of Christ. Let it not, therefore, be understood, that this article confines salvation to one sect of Christianity, or that it excludes from the benefits of Christ's incarnation all to whom the Gospel has not been made known. It has no reference whatever to the unhappy divisions which have always subsisted, and still do subsist, among Christians; it only condemns those who confound all religions, who make revelation useless, and the sit, which we translate, let him be accursed. Many instances of this kind may be found, not only in the acts of councils, but also in the controversial writings of the antient fathers; and the practice seems to have been derived from some expressions of Scripture, Rom. c. 9. v. 3. 1 Cor. c. 16. v. 22. Gal. c. 1. v. 8. The persons against whom an anathema was pronounced, were excluded from communion with the church of Christ, the grace of God of none effect, by denying the necessity of believing the Gospel when it is proposed, and by asserting that everlasting happiness would have been equally attainable if Christ had not been born into the world. Such principles as these are refuted by the plainest declarations of Scripture; FOR HOLY SCRIPTURE DOTH SET OUT UNTO US ONLY THE NAME OF JESUS CHRIST, WHEREBY MEN MUST BE SAVED. "Jesus saith unto them, I am the way, and the truth, and the life; no man cometh unto the Father, but by me (b)."-" Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved (c)."-" And this is the record, that God hath given to us eternal life, and this life is in his Son (d)." All to whom the Gospel is revealed, are under an indispensable obligation to believe and obey it; and upon those conditions, and those only, salvation is promised. If God has declared his will, it is impossible that we should be at liberty whether we will obey it or not; if he has commanded a religion, it can never be a matter of ndifference whether men embrace it, or continue to worship false gods. Were not even the Jews, (b) John, c. 14. v. 6. who (c) Acts, c. 4. v. 12. who worshipped the true God, condemned and punished, because they refused to acknowledge Jesus to be the Messiah? The severest threats are denounced against all, without any discrimination or exception, who obstinately reject the Gospel : "He that believeth and is baptized shall be saved; but he that believeth not shall be damned (e).” On the other hand we are told, "that God is no respecter of persons; but in every nation he that feareth God, and worketh righteousness, is accepted with him (f)." But such declarations must be considered as belonging to those only who were never made acquainted with the Gospel, and still their acceptance will be for the sake of Christ Jesus, who died as a propitiation for the sins of the whole world. The merits of his death are not limited to those who call upon his name, for," how shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher (g)?" St. Paul, by thus showing that it has been absolutely impossible for a great part of mankind to believe in the Gospel, intimates that their unbelief will not be (e) Mark, c. 16. v. 16. imputed (f) Acts, c. 10. v. 34. imputed to them as a fault. He also says, that "The Gentiles are a law unto themselves (h);" therefore Gentiles, Jews, and Christians, have all had their respective rules of conduct, equally derived from God, by which they will be judged at the last day; and the salvation of the Jew and Gentile will be no less owing to the merits of Christ than that of the Christian, "for there is none other name under heaven given among men, whereby we must be saved (i).” But though Christ is the Redeemer of the whole race of mankind from the guilt and corruption produced by the sin of Adam; though all are cleansed by his blood, and restored to a possibility of happiness; yet a fœderal certainty of salvation, secured to the true believers of the Gospel exclusively, must be esteemed a high and invaluable privilege. None but Christians can enjoy the blessed hope of everlasting life upon the sure ground of promise; they alone look forwerd for "the prize of their high calling, an inheritance incorruptible, undefiled, aud that fadeth not away, reserved for them in heaven (k).” Nor does it follow, that the benefits which the virtuous heathen will derive from the incarnation of Christ will be equal to those of the sincere Christian. (h) Rom. c. 2. v. 14. (k) Phil. c. 3. v. 14. (i) Acts, c. 4. v. 12. 1 Pet. c. 1. v. 4. |