(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

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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

Christ. "There is no salvation in any other, for "there is no other name under heaven given

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among men, whereby we must be saved." In order to reconcile this text with those before quoted, it may be observed; 1. It declares, that it is only on the account, and in the consideration of the death of Christ, that sin is pardoned, and men are saved. This is the only sacrifice in the sight of God; so that whosoever are received into mercy, obtain it through Christ as the channel and conveyance of it. Still, it does

not assert, that no man can be saved, unless he has an explicit knowledge of, and belief in, this sacrifice. Thus, few in the Old Dispensation could attain to that knowledge; infants and idiots certainly have it not; yet it were a presumptuous assertion to make, that they could not be saved by it. Hence we conclude, that God may pardon sin only upon that account, without obliging all men to believe it, especially when it is not revealed to them. 2. A distinction should be made between a fœderal certainty of salvation, secured by the promises of God and of the New Covenant in Christ Jesus, and the extent to which the goodness and mercy of God may go. None are in that fœderal state of salvation but Christians, to whom the promises of God are made and offered; so that they have a certainty of it, upon their performing the conditions annexed to these promises. But if they

reject this covenant, they are under such positive denunciations of wrath and judgment, that we cannot entertain any charitable hopes concerning them. On the other hand, as to those whom God has left in darkness, they are certainly out of the covenant, so that they have no fœderal right to be saved: but they are likewise not liable to those positive denunciations, because they were never made to them. Since therefore God has not declared they shall be damned, we can make no assertion on the subject.

In fine, we certainly know on what terms we ourselves shall be saved; and we ought to be contented with that, and rather study "to work out our own salvation with fear and trembling," than to let our minds run into uncertain speculations concerning the measures and conditions of God's uncovenanted mercies. It is therefore sufficient to declare, according to the design of the article, that it is not free to men to choose at pleasure what religion they will, as if all religions were alike; which strikes at the foundation, and undermines the truth, of all revelation.

ARTICLE XIX.

OF THE CHURCH.

THE VISIBLE CHURCH OF CHRIST IS A CONGREGATION OF FAITHFUL MEN, IN THE WHICH THE PURE WORD OF GOD IS PREACHED, AND THE SACRAMENTS BE DULY ADMINISTERED ACCORDING TO CHRIST'S ORDINANCE, IN ALL THOSE THINGS THAT OF NECESSITY ARE REQUISITE TO THE SAME.

AS THE CHURCH OF JERUSALEM, ALEXANDRIA, AND ANTIOCH HAVE ERRED, SO ALSO THE CHURCH OF ROME HATH ERRED, NOT ONLY IN THEIR LIVING AND MANNER OF CEREMONIES, BUT ALSO IN MATTERS OF FAITH.

THIS Article consists of two parts: I. It determines the signification of the term "Church," and II. It declares that particular Churches have erred.

I. It determines the signification of the term, "Church."

The definition given in the Article relates to the fundamental difference between us and the Roman Catholics. They teach, that we are to judge of doctrines by the authority and decisions of the Church; whereas, we affirm, that we are first to examine the doctrine, and according to that, judge of the purity of a Church. In order, therefore, to a clear illustration of the subject, we shall consider: