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.