that the decree was absolute, still, as they have not expressly said so, those who hold conditionate decrees may conscientiously subscribe it.

a

(2.) The cautions mentioned in the Article are conceived to favour this opinion. For, they say, the doctrine laid down in the Article must be so understood as to agree with these cautions, and since absolute predestination is inconsistent with them, it cannot therefore be intended. As to the first, that the necessary consequence of absolute decrees is either presumption or despair, which the Article, therefore, rejects. As to the second, they argue, that since we are desired to receive the promises of God as conditional, we must also believe the decree to be conditional; for absolute decrees exclude conditional promises. And as to the third, they say, that if we must only follow the revealed will of God, we cannot suppose there is an antecedent and positive will

a That the reader may understand this argument, it is necessary to inform him, that anti-calvinistic writers suppose this Article to speak of two kinds of predestination; the one conditionate, and the other absolute. The former, they conceive, is spoken of in the beginning of the second clause, and the latter in the last paragraph of the same clause. Hence they suppose this paragraph, to which the text alludes, is given as a reason for the rejection of the Calvinistic doctrine of Predestination, since in their opinion it necessarily leads to despair or vice. See Bp. Tomline's Refutation of Calvinism, p. 264, and Archbp. Laurence's Bampton Lectures, Ser. 8.

of God, that has decreed that we shall do the contrary to what he has commanded.

(3.) This opinion is confirmed by the circumstance, that the Armenian doctrine seems to be favoured in the other offices of the Church. Thus, at the Communion Service, in the prayer of consecration, it is said, that “ Christ by the "oblation of himself, made on the cross a full,

perfect, and sufficient sacrifice, oblation, and "satisfaction for the sins of the whole world." It is true, that this passage is understood by the Calvinists to mean, not that Christ's death was actually a complete sacrifice and satisfaction for the whole world, but that in its own value it was capable of being such. This, however, may fairly be considered to be taking too great a liberty with the words.

Again, in the Church Catechism, which is to be considered as the most solemn declaration of her opinion, since the doctrine it contains is inculcated on all her children, in the summary of the Apostles' Creed, each person is taught to say, "The Father who hath made me and all "the world, the Holy Ghost who sanctifieth me "and all the elect people of God, and the Son who "hath redeemed me and all mankind." In these three clauses, the word all must be taken in the

same extent.

Again, in the office of Baptism, in the thanksgiving after the ceremony, it is said that the per

N

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. 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

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.
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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

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