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"GENERALLY NECESSARY TO

SALVATION."

1. Mortality, i.e. Dying-ness, or subjection to the power of Death, is the "general" or "generical" lot of man; i.e. of Man as a Genus or Family, united by birth with the First Adam. (Gen. ii. 17; Rom. v. 12-21; 1 Cor. xv. 21, 50.)

2. Immortality, i.e. Non-dying-ness, or Superiority to Death, is the "Gift of God" to the same Human Genus, through union by New Birth with the Second Adam. (S. John xi. 25; Rom. vi. 23; 1 Cor. xv. 22, 53; Heb. v. 9.)

3. The first union is Natural, of Blood according to the Flesh; the second, Supernatural, or "Mystical," of Water according to the Spirit. (S. Matt. iii. 11; S. John iii. 5; Acts xvii. 26; 1 Cor. xv. 45; Post Communion, Prayer 2).

4. The Incarnation of Adam I. gives us our "Natural" body in the present. The Incarnation of Adam II., gives us the "Spiritual" body promised in the future. (1 Cor. xv. 44—53.)

5. "The First man Adam was made a Living Soul," Passive, Receptive, Recipient. (1 Cor. xv. 45; Art. x.)

“ "The Last Adam was (made) a Quickening Spirit;" Active, Vitalizing, Bountiful; the "Author and Giver of all good things." (Trin., 7 Coll.)

6. "The First Man is of the earth, earthy. And as he is earthy, so are they also earthy" who are his children. (1 Cor. xv. 47.)

Hence our "Peccatum Originis" or "Fault of Origin;" i.e. Birthsin and Faulty Nature, with its seed of evil and leaven of weakness; and consequent tendency to break under pressure of temptation. (Art. ix.; Ps. ii. 9; Dan. ii. 42.)

7. "The Second Man is the Lord from heaven. And as He is Heavenly, so are they also Heavenly," who are His children; members of Christ, and " sons of God;" inasmuch as in Baptism they "put on the new man" and were "made partakers of the Divine Nature;" i.e., they had then implanted in them a Seed or Leaven of Divine Strength and Goodness, to enable them to turn from earth and prepare for heaven. (1 Cor. xv. 47; I S. John iii. 2; Eph. iv. 24; 2 S. Pet. i. 4; Art. x.)

8. The First Adam fell and died, as the firstfruits of the Old Creation. The Second Adam rose and ascended, as the first-fruits of the New. (Gen. ii. 17; 1 Cor. xv. 20-3.)

9. It is only as organic members of Adam that the "Leaven of Corruption" pervades our fallen nature, and weighs it down. It is only as organic members of Christ, that the "Leaven of Incorruption" can be hid in our three measures of Body, Soul, and Spirit, to raise them from the sour and heavy deadness of the Fall, and give them wholesome lightness to rise to newness of life. (1 Cor. XV. 20-3; v. 6-8; S. Matt. xiii. 33; xvi. 6; Gal. v. 9; Rom. vi. 4.)

10. All this, in accordance with Analogy. God might have Created every man separately of dust, each independent of every other. He did not do SO. Then it was not to be expected that He should make a different way of Salvation for each.

11. Hence the appointment of the two "Sacraments of the Gospel" for all alike, i.e., for Man as a Genus, or treated "Generically;" the simple elements of Water, Bread, and Wine, being within easy reach of all who "will" or wish to "be saved,"

and "mind to do this," as Christ has commanded. (Art. xxv.; Athan. Creed; H. Com. Office.)

12. Holy Baptism and Holy Communion are distinguished from "those Five commonly called Sacraments" (Art. 25), as being the "Sacraments of Vitality," i.e., of Divine Life begun and Divine Life sustained. (S. John iii. 5; vi. 53; xiv. 6; Phil. iii. 20; Col. iii. 3.)

13. Accordingly, as it is "generally necessary to Life" that Man should be organically connected with Adam by Birth of "Blood and the Flesh," and sustained by earthly food; so is it "generally necessary to Salvation," that he should be organically connected with Christ, by New Birth of "Water and the Spirit," and sustained by Heavenly Food.

14. Thus, One Blood produces all; One Water washes all;

One Bread strengthens all;

One Wine refreshes all.

(Acts xvii. 26; Tit. iii. 5; 1 Cor. x. 17; S. John xv. 1-8; Eph. iv. 4-6.)

15. This is in brief the "Sacramental System" of the Church. A heathen hears the Gospel or Glad Tidings of "Salvation through Christ" preached or proclaimed. Faith cometh by hearing. He believes the message, and Repentance follows. He regrets his past life, wasted in false beliefs and sinful practices. He 66 wills" or resolves to be "saved," and asks what he must do. He is told that "Union and Communion with Christ" can alone produce the desired result. Accordingly, his Faith at once proceeds to the Works of obedience involved in Baptism and the Eucharist, for initiation into Christ's Body, and sustentation of the new life thus begun.

16. The "vital necessity" of these two Sacraments having been thoroughly apprehended, the convert is next taught to thank God heartily for having called him to this "state of salvation ;" and at the same time to pray for the grace of Perseverance, that he may continue in the same safe condition unto his life's end; since he who does thus endure, shall undoubtedly be SAVED. (Rom. xiv. 17; Acts ii. 38-42; viii. 5, 12; 35—9; X. 48; xvi. 14; 30—3; S. Matt. xxiv. 13; Rev. iii. 21; Church Catechism.)

THE UNBAPTIZED AT HOME,

AND HEATHEN ABROAD.

1. The O. T. was not written to and for the "Nations," but for the Israelites. The N. T. was written to and for Christians only. It is the "Gospel of the Kingdom;" and as such, its promises and threatenings are addressed to the "Children of the Kingdom," and to none other. (S. Matt. iv. 23; ix. 35; xxiv. 14; viii. 12; xiii. 38; xxv. 34; Rom. ii. 14; iii. 2, 19; iv. 14; ix. 4.)

2. It was Christ Who "brought Life and Immortality to light" even for the Jews; and S. Paul acknowledges that the Heathen could do no more than "feel after" God blindly, as though groping about in the dark; howbeit, even for them there was just a glimmer of light from the course of Nature, in its uniformity, beneficence, &c., which might lead thoughtful men, like Socrates, to reason themselves into a rejection of Polytheism, and a belief in One God of Power and Love. (2 Tim. i. 10; Acts xiv. 17; xvii. 27; Rom. i. 20.)

3. The Heathen, to whom God has not spoken by the Prophets or His Son, will not be judged by the Law of Moses or of Christ, any more than

Englishmen by the law of France, or v.v., but by the "law written in their hearts," whether it be called Instinct, Conscience, &c., which guides them to a knowledge of good and evil, true and false, base and noble, right and wrong, &c. (Heb. i. 1 ; Rom. ii. 15.)

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4. Christ is in His own Person, the "Way, the Truth, and the Life." Resurrection to life eternal, whatever that may involve, comes solely through Him, and except by His agency no man cometh unto the Father." The Baptized are "sealed in the forehead," and thereby marked as the sheep of Christ's flock. Their privileges, therefore, are very high; so high that the "least in the Kingdom of Heaven is greater than" the greatest of men outside; and the loss of them (after judgment according to the Law of Christ), when consciously and vividly realized, will be the keenest possible punishment to the unfaithful. (S. John xiv. 6; xi. 25; Rev. ix. 4; S. Matt. xi. 11; Heb. xii. 17.)

5. What will happen to the Unbaptized is not revealed, except in the case of those who have the offer of "Salvation" made to them, and wilfully refuse it. They shall be condemned to suffer the loss of whatever may be intended by the "great and precious promises." (S. Mark xvi. 16; 2 S. Pet. i. 4.)

6. As to the future of the Unbaptized and Heathen, who cannot come unto the Father by Christ in Baptism, but yet are a "law unto themselves," we know nothing positively. We can only

gather negatively, that it will not be equal to that of the Baptized; as much below it probably as Midnight is below Noonday, or the New Earth below the New Heavens, which perhaps they may

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