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every where reveals this way of salvation, no where reveals any other. We would therefore have good ground to conclude, if there was in the Scriptures, no explicit declaration on the subject, that there is no other way.
The same is further proved by the song of the redeemed in heaven, which John in vision heard, and which he recorded in the Revelation. “Thou" (that is the Lamb)—“Thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God, kings and priests.”. And in another part of this book John has recorded that he saw “a great multitude which no man could number, of all nations, and kindreds, and people, and tongues, who stood before the throne, and before the Lamb—And cried with a loud voice, saying, salvation to our God, which sitteth upon the throne, and unto the Lamb ”—And he was informed by one of the elders respecting this multitude—“ These are they which have washed their robes, and made them white in the blood of the Lamb."
In these passages, all the saints in heaven, of all nations, kindreds, people, and tongues, are represented as ascribing their salvation to Christ. Hence we may conclude that all
the saints in heaven have been saved by Christ; and that none of our sinful race are admitted into that blessed place, but such as are saved by him.
Further, that salvation has been provided by Christ most conclusively proves that there is no
of salvation than through him. It is derogatory to the infinite wisdom and benevolence of God to suppose, that he would give his coequal and well-beloved Son to be infinitely humbled to a union with our nature; to be despised and rejected of men; to labor, to suffer, and endure the inconceivable agonies he did ; and to die, making his soul an offering for sin, to provide salvation for sinners, if after all this, they might be saved in some other way than by him, and through the salvation he purchased. It cannot be that there is any other way of salvation ; and to suppose it is an impeachment of the divine wisdom and benevolence.
Another argument may be drawn from the divine perfections of holiness, justice, and truth. Reason sanctions the idea, that for the maintenance of these perfections, in the forgiveness of sin, an atonement of infinite value was requisite. And this idea is unquestionably confirmed by the fact, that such an atonement was made by the infinite
Son of God incarnate. Hence we infer that it is not consistent with the divine perfections to save sinners in any other way than through Christ; and if so, there can be salvation in no other; for God will never deny himself, or do any thing in the least degree inconsistent with his perfections.
Again, that there is salvation only in Christ is further proved by what both the Bible and reason teach as to the universal and total depravity of mankind, and the necessity of holiness in order to admission to the happiness of heaven, or to be capable of enjoying it. It is an established principle both of reason and revelation, that “without holiness no man shall see the Lord.” Now, universal experience, as far as we are acquainted with the world, proves that it is through the instrumentality of the gospel of Jesus Christ alone, that men are made holy. Where the gospel has not come, the uniform testimony of those capable of judging, and who have had an opportunity to form a correct judgment, has been, that men in such circumstances are universally destitute of holiness. No other remedy than the gospel has ever answered the purpose of truly reforming men, so as to make them holy. Besides the word of God clearly and abundantly teaches that holiness, in
fallen men, is, in every instance the fruit of the operations of the Holy Spirit-As we read, “Except a man be born of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit;" that is spiritual or holy. Holiness is, therefore, universally the fruit of the Spirit. But the Holy Spirit operates upon the hearts of sinners, making them holy, only in virtue of the salvation which Christ has purchased. And he uses the word, or the gospel of Christ, instrumentally in this work : as we read, “Being born again, not of corruptible seed, but of incorruptible, by the word of God.” If, therefore, it be true that "without holiness no man shall see the Lord,” —it is equally true that there is salvation only in Christ; for no man will ever be made holy, but in the way of this salvation. .
For the preceding reasons we confidently believe there is salvation for sinners of our only in and through Christ. This is plainly and unequivocally asserted in our text, and in a number of other passages of Scripture which have been cited ; and it is confirmed by several other considerations which have been mentioned: viz. that the Bible, which God has graciously given to
be the guide into the way of truth, and duty, and salvation, no where suggests any other way; that the saints in beaven universally ascribe their salvation to the Lamb that was slain ; that it is inconsistent with the character of God, that he should at an infinite expense provide this salvation, if still sinners might be saved in some other way; that this way alone presents an adequate atonement for sin, glorifying the divine perfections in the salvation of the sinner; and that this salvation alone can restore man to boliness, without which no man shall see the Lord. There is salvation for sinners of our race only in Christ. This is the truth of God.
And this is true, not merely in regard to Christendom, or portions of our world where the light of the gospel shines, in a greater or less degree; but also, in regard to the whole human family. The whole human race are sinners. The whole world lieth in wickedness; and the whole world of human beings, including every creature of our apostate race, need salvation. And there is only one salvation for any of them, and that is in Christ. This is, most explicitly, taught in the text. “There is none other name under heaven. "
Not merely in christian lands; but “under heaven ;" which