son" is regenerated by God's Spirit, and is received for his own child by adoption." Now, many baptized persons fall from grace; this, therefore, denies the final perseverance of the regenerate, a doctrine which is inconsistent with the opinion of the Calvinists.

ARTICLE XVIII.

OF OBTAINING ETERNAL SALVATION ONLY BY THE NAME OF CHRIST.

THEY ALSO ARE TO BE 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.

3

FOR HOLY SCRIP

TURE DOTH SET OUT UNTO US, ONLY THE NAME OF
JESUS CHRIST WHEREBY MEN MUST BE SAVED.

THE impiety to which this article is opposed,

has been advanced at various times. It seems to have been first taught by some of the heathen philosophers in the fourth century, who, in their addresses to the Emperors for the toleration of Paganism, asserted that the variety of worship was more honourable to God, than if all men observed the same forms. The Koran carries this idea still farther, and declares, that all men in all religions are equally acceptable to God, if they serve him faithfully in them. It is the doctrine also of the Leviathan," that a subject is bound

a

a It is by no means certain, that the Koran contains this doctrine. The assertion (which is advanced by several writers) is called by the learned Reland" gravis error." See De Rel. Moham. p. 124,

Ed. 1717.

See Hobbes' Lev. p. 3. c. 33. p. 205.

to adopt that religion which is established by the laws of his country. But such a supposition would imply, either that there is no such thing as revelation,' or that all religions are equally pleasing in the sight of heaven. Lastly, there have been several, who held similar opinions, on charitable grounds, and have supposed that God will pardon all who live morally and virtuously, according to their light and education.

In order to the explanation of this article, the world may be conceived to be divided into two classes: I. Those to whom the Christian religion has been revealed; and II. Those who have never heard of that religion.

I. With respect to those to whom the Christian religion is revealed. Here no question can be made; for it is certain, they are under an indispensable obligation to obey that which is so graciously declared to them: and if for any secular interest they comply with that which they are convinced is an important error, and condemned in Scripture, they evidently set at nought the authority of God.

II. With respect to those who have never heard of the Christian religion.

Here two questions arise, which it will be necessary to consider:

1. We shall inquire whether such persons can be saved.a

a

Some writers have maintained the negative of this question, and others the affirmative.-See Prideaux's Fasc. Cont. C. 4. Q. 7.

(1.) Scripture implies the affirmative. St. Paul having divided the world into Jews and Gentiles, or those who were in the law, and those who were without law, says, that "those who sinned without law," that is, out of the Mosaic dispensation," shall be judged without law." For he adds, " when "the Gentiles, which have not the law, do by "nature the things contained in the law," (that is, the moral parts of it,) " these, having not the "law, are a law to themselves," (that is, their consciences supply the place of a written law,) "which show the work of the law written in "their hearts, their conscience also bearing wit

66

ness, and the thoughts, the mean while, ac"cusing, or else excusing one another." (Rom. ii. 12-15.) This text seems to imply, that men shall be judged according to the degree of light they may have had. Again, St. Paul says, (Rom. x. 14.) "How can they call on him in whom they "have not believed; and how can they believe "in him, of whom they have not heard; and "how can they hear without a preacher." Which seems plainly to intimate, that men cannot be bound to believe, and consequently cannot be punished for not believing, unless the Gospel is preached to them. Again, St. Peter said to Cor

and Lectio de Sal. Ethnic. p. 111. Oxon. 1648. Also, Limborch, Theol. Ch. 1. 4. c. 11. Sec. 4.; and Wardlaw's Sermons on the Responsibility of the Heathen. Ed. Glasgow, 1827.

nelius, (Acts, x. 34.) "Of a truth I perceive, "that God is no respecter of persons; but in 66 every nation he that feareth God and worketh " righteousness, is accepted of him." These passages seem to import, that those who make the best use of the measure of light that is allowed to them, shall be judged according to it, and that God will not require more of them than he has given them.

(2.) The same conclusion is derived from reason. This opinion so manifestly agrees with the ideas which we have both of justice and goodness, that our assertion requires no proof.

a

2. We shall inquire how such persons shall be saved? To this point the article alludes, and condemns those who think that “ every man "shall be saved by the law or sect which he pro" fesseth." A difference, however, is to be made between the words, "saved by the law," and “saved in the law." The former phrase means, that by virtue of that law or sect, those who follow it shall be saved, but the latter only implies, that God may extend his compassion to men that are engaged in false religions; truth of the which assertion has been already proved.

That men shall not be saved by virtue of the law they profess, is evident from Scripture. In Acts, iv. 12, the pardon of sin and the favour of God are positively limited to the merits of

See Welchman, de Artic.