Quest. LX. Can they who have never heard the gospel, and so know not Jesus Christ, nor believe in him, be saved, by their living according to the light of nature?

Answ. They who, having never heard the gospel, know not Jesus Christ, and believe not in him, cannot be saved, be they never so diligent to frame their lives according to the light of nature, or the law of that religion which they profess; neither is there salvation in any other, but in Christ alone, who is the Saviour only of his body the church.

This answer is an inference deduced from the foregoing; for, if redemption be only applied to those who are enabled to believe in Christ, according to the gospel, then it follows, that they who have not the gospel, cannot be made partakers of this privilege; and the general scope and design thereof is to assert the necessity of divine revelation, as well as faith in Christ, against those who suppose that the gate of salvation is much wider than our Saviour has determined it to be, who says, Strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it, Matt. vii. 14. I am sensible that this doctrine cannot but be disrelished by them, who are disposed to exclude any from a possibility of attaining salvation; and are ready to charge those with groundless censoriousness, and want of Christian temper, who pass so severe a sentence on so great a part of mankind, as are included in it. It is also contrary to the presumptuous hope of corrupt nature, which is unwarrantably prone to expect salvation, without faith in Christ. This some defend by arguments, but many more seem to do it by their practice.

They who maintain the doctrine of universal redemption, design hereby to advance the goodness of God, and are ready to conclude, that it is inconsistent with that divine perfection to exclude any from a possibility of salvation; and therefore it is not agreeable to their method of reasoning, to confine the means of grace to so small a number, as that of those to whom the gospel is preached; accordingly many of them have asserted, that the Heathen, as well as Christians, are put into a salvable state by the death of Christ, so that they shall be saved if they live according to the dictates of the light of nature, though they know nothing of Christ and the gospel. But, in order to their maintaining this argument, they have some great difficulties to surmount, inasmuch as, while they attempt to aggrandize the mercy of God, they seem to overthrow the necessity of divine revelation, as well as run counter to the sense of many scriptures.

Therefore some who have asserted universal redemption, have not extended the universality of it any farther, than to those who are favoured with the gospel; but either leave it, as a matter which we know nothing of, and ought not to enquire into, or else they seem to suggest, that the dark traditional knowledge of the gospel, which they suppose, some of the Heathen have had, was sufficient to lead them to a small degree of faith in Christ; or, since that cannot well be defended, others have supposed, that God may lead many of the Heathen into the knowledge of Christ, before they go out of the world, by some secret methods, not to be discerned by us. These are not willing, with the Deists, to set aside the necessity of divine revelation; whereas others, who do not suppose it necessary to salvation, but only to our farther improvement in the way thereunto, and therefore conclude, that Christianity is only a brighter, or clearer way to heaven; these are, more especially, opposed in this answer we are explaining.

I am sensible that this subject, we are entering on, has been treated with more reflection and censure than many others; and we are hereby supposed to conclude, that the divine dispensations are too severe, and that that goodness and mercy, which is his nature and delight, is not sufficiently advanced and magnified; and that it is a sour and ill-natured way of reasoning, to suppose that any are put under a necessity of perishing, for want of a divine revelation, and that it does not become us to pass a damnatory sentence on any, more especially on so great a part of the world, as that is, who know nothing of Christ, and the way of salvation by him. It is necessary for us therefore to premise,

1. That we pretend not to pass a judgment concerning the final state of particular persons, by concluding, that they, who are now strangers to Christ, and his gospel, shall always remain so; for we know not when, to whom, or by what means, God may reveal Christ, to those who now sit in darkness, and are unacquainted with the way of salvation by him. And as for the possibility of God’s revealing Christ, in a secret way, to those who do not sit under the sound of the gospel, we will not deny it; however, we cannot infer the certainty of events, from the possibility thereof, and therefore we must have a clearer proof hereof, before we can believe it.

2. God might justly have excluded the whole race of mankind from a possibility of attaining salvation, as well as the fallen angels; for there was nothing out of himself that moved him to have compassion on those who are the heirs of salvation, any more than others.

3. We are far from supposing that the Heathens shall be condemned for not believing in Christ, whom they never heard of, or not complying with the gospel-overture, which was never made to them. Invincible ignorance, though it be an unhappiness, and a consequence of our fallen state, is not a crime; therefore,

4. The Heathen shall be judged by the law of nature; and, if the apostle’s words, As many as have sinned without law, shall perish without law, Rom. ii. 12. be applicable to them, which, I think, no one will deny; yet their condemnation cannot be equal to that of those, who neglect and despise the great salvation offered to them in the gospel.

5. The Heathen, who have had no other light but that of nature, cannot be exculpated from the charge of many actual sins committed by them; in which respect they have rebelled against the light they have been favoured with. All of them, indeed, have not contracted the same degree of guilt with those whom the apostle describes, who committed sins contrary to nature, being filled with all unrighteousness, fornication, covetousness, maliciousness, wickedness, chap. i. 25, 26. & seq. and many other sins of the blackest nature, and therefore all of them are not liable to the same condemnation. And, indeed, some of the Heathen moralists have been a blessing, in many respects, to the age in which they lived, who, by their writings and example, have endeavoured to reform it from vice and immorality; and it is certain, that they shall not be punished for crimes which they have not committed: but whether the best of them shall be saved by the merits of Christ, though destitute of faith in him, is the question under our present consideration. To conclude that their good works have merited salvation, is not only contrary to the analogy of faith, but it is more than what can be said concerning the best works that were ever performed by Christians; and to argue, as many do, from the goodness of God, that they shall be saved, is certainly an inconclusive way of reasoning, unless we had some intimation of his purpose relating thereunto. If God has determined so to do, we must have recourse to his revealed will, and prove, from scripture, that there are promises of eternal life made to those who have no interest in Christ, and some ground, at least, to conclude, that some shall be happy in beholding his glory in another world, who have had no communion, by faith, with him in this. These things must first be proved, before we can see reason to deny what is contained in this answer, which we proceed to consider. Accordingly it is observed,

I. That they who never heard the gospel, and neither know nor believe in Christ, cannot be saved. This supposes, that faith and salvation are inseparably connected; and, though it be particularly applied to those who are destitute of the gospel; yet it is levelled against all, who presumptuously expect salvation, without ground, who remain in a state of unbelief and impenitency, whether they have the means of grace or no. And here let us consider that many who are called Christians, though they know little more than the bare name of Christ, yet they doubt not but that they shall be saved by his merits, and so live and die in this fatal mistake, how vile soever their conversation has been, as the prophet Isaiah says, Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope, Isa. lvii. 10. or like the person whom Moses speaks of, who, when he heareth the words of this curse, yet blesseth himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst, Deut. xxix. 19. It is too notorious to be denied, that a great part of men though grossly ignorant, and openly profane, who live without God in the world, notwithstanding, expect to be saved; and it is one of Satan’s great engines, by which he endeavours to banish all religion out of the world, by persuading his deluded subjects that all things shall go well with them, though they make no pretensions to it. This presumption is rather founded in stupidity, than supported by arguments, and is a great instance of the alienation of the mind and affections from God, and shows how deceitful and desperately wicked, the heart of man is, when destitute of divine grace.

But what shall we say of those who pretend to defend this, and thereby put a sword into the hands of those who adhere to them, to destroy themselves? This the Deists do. And, inasmuch as their method of reasoning is subversive of the Christian religion, and of faith in Christ, as connected with salvation, I cannot omit to mention it in this place. These pretend not to be Atheists, though they express not a due veneration for the divine Majesty, that they may not be excluded from the society of mankind, who have some degree of abhorrence of Atheism impressed on their nature. They talk, indeed of God, and of natural religion, but make revealed the subject of their scorn and ridicule. If they read the scriptures, it is apparently with a design to burlesque them, and charge them with inconsistency and self-contradiction. When they speak of revelation, or the gift of prophecy, they give it no better a term than enthusiasm; and, when they mention the failings, recorded in scripture, of those who were otherwise holy and excellent men, they take occasion maliciously to reproach them, and insinuate, that they were vile persons, guilty of the most enormous crimes, and yet were saved: and wickedly infer from thence, that there is nothing solid and substantial in religion, but that persons may be as safe and happy without it, as with it. If they refer to the brightest and most excellent part of the character of the saints recorded in scripture, this they suppose to be the effect of implicit faith, and to take its rise from priest-craft. And our Saviour himself is not only divested by them of his glory, but reckoned, as, they suppose, Moses was of old, a designing person, who brought a new set of notions into the world to amuse and confound it. As for his miracles, which none but the blinded Jews, and they who are equally prejudiced against Christianity, never pretended to contest, much less to vilify, these they treat with the utmost scorn and contempt, as a late writer has done, whose blasphemy has been made manifest, by those who have wrote in defence of this part of our religion.

But inasmuch as persons, who are not disposed to indulge so great a degree of profaneness, have been sensible that this is not a right method to extirpate Christianity, since it cannot but be treated with the utmost abhorrence, by those who read the scripture with any religious design; there are others who, though they speak of God, yet glorify him not as God. These will, indeed, allow him to have some divine perfections; but they cast a reproach on his providence, and suppose, that he is too great to be affected with, or concerned about the actions and behaviour of so mean a creature as man. And as what we call sin, can be no disparagement to his glory, so he is too good and pitiful to his creatures, to punish them, at least, with eternal torments for it; so that if they allow the soul to be immortal, and capable of happiness in another world, which all of them, without exception, do not; yet they suppose that God made no creature to be for ever miserable. And as for those laws which he has given to mankind, which are enstamped on their nature, and contain nothing but what might have been known without revelation, these they pretend to be designed only to keep the world in order, to promote the interest of civil society, to prevent men from murdering one another, disturbing the tranquillity of the government in which they live, or invading the property of others; which is not doing as they would have others do to them. And as for the punishment of sin; that is no farther to be regarded, than as vice and immorality render persons obnoxious to bodily diseases, some marks of infamy, which custom has annexed thereunto, or the lash of human laws. This is all the scheme of religion, that some among the Deists endeavour to propagate; and every thing that is built more immediately upon divine revelation, they not only reckon unnecessary, but enthusiastic, and no other than a contrivance of some, who, with a view to their own interest, endeavour to puzzle the world with mysterious doctrines, which neither they, nor their votaries understand.

It must be supposed, that these men do not think that the knowledge of Christ, or faith in him, is necessary to salvation; yet they doubt not but that it shall go well with them in another world, if there be a future state, which, through the influence of that scepticism, which is, for the most part, a concomitant of Deism, they sometimes question. We shall not make so great a digression from our present subject as to give a particular reply to these assertions, which, though propagated with much assurance, are not pretended to be defended by solid arguments; and, indeed, the whole gospel is a reply to it. Whatever doctrine thereof is maintained by Christians, it will have a tendency to give them an abhorrence of it, and confirm their faith against such attempts, as are used to stagger and pervert it.

Thus concerning the methods that are used, by some, to overthrow revealed religion, and the necessity of faith in Christ to salvation. We shall now proceed to consider on what grounds persons hope to be saved, without the knowledge of Christ, or faith in him. And,

1. Some have no other ground of hope but the goodness of the divine nature; and accordingly they think, that because God delights not in the misery of any of his creatures, but takes all occasions to make himself known, as a God of infinite kindness and compassion, whose thoughts are not as our thoughts, nor his ways as our ways, and will not resent those injuries which we may offer to him, but will lay them under eternal obligations to him, who have, by their sins rendered themselves unworthy to be saved by him; therefore they hope that all things shall go well with them, though they are utter strangers to the way of salvation by a Redeemer, and are altogether destitute of faith in him.

But this we cannot call any other than a presumptuous confidence; it is nothing else but to abuse the riches of God’s goodness, and to claim an interest in it, without ground. It is, indeed, a very great truth that God delights in mercy; and that this attribute cannot be too much admired or advanced by us; but yet it must not be set in opposition to any of his other perfections. He is certainly a just and holy, as well as a merciful God; and therefore we are not to suppose that one of these perfections shall be glorified, to the dishonour of another. Might not fallen angels as well make use of the same argument, and say, that because God is merciful, therefore he will deliver them from those chains of darkness and misery, in which they are held; as that the mercy of God should be presumed to be a foundation of hope, to those who have no ground to conclude their interest in it, as expecting it another way, than that in which he has declared his will to glorify it? And it is certain, that whomsoever God designs to glorify his mercy in saving, he first determines to advance the glory thereof, in making them meet for salvation, by sanctifying or purifying their hearts by faith. To separate these two, is therefore a dishonour to the divine perfections: God never designed to save his people in sin, but first to save them from it, and then to crown the work, which he had begun, with complete blessedness. Therefore the man who lives in all excess of riot, and yet hopes for salvation, must be guilty of a groundless presumption. When we read, in scripture, of God’s extending mercy, we find that there are certain marks and characters annexed, of those persons who have ground to lay claim to an interest in it: thus it is said, The Lord is merciful and gracious, slow to anger, and plenteous in mercy, Psal. ciii. 8. but then it is added, that this mercy is from everlasting to everlasting upon them that fear him; to such as keep his covenant, and to those that remember his commandments to do them, ver. 17, 18. and elsewhere the Psalmist admires the goodness of God, (which is, doubtless, beyond expression wonderful) when he says, O how great is thy goodness, which thou hast laid up, and wrought, in which he speaks of the present displays of goodness, and the future reserves thereof; but it follows, that this belongs only to them that fear him, and to them that trust in him before the sons of men, Psal. xxxi. 19. and elsewhere it is said, All the paths of the Lord are mercy and truth, unto such as keep his covenant and his testimonies, Psal. xxv. 10. that is, to them, exclusively of all others.

Moreover, we never read of God’s glorifying his mercy but in Christ; first, in bringing sinners nigh to him, by his blood, and then in applying redemption purchased by his Spirit: thus the apostle says, God was in Christ reconciling the world unto himself, 2 Cor. v. 19. and then he adds, as an expedient to give sinners a ground of hope, that they have an interest in this privilege, that, in the gospel, he sends an embassy to them, to beseech them, as they value their own souls, to be reconciled to God, by complying with the gospel-overture, and repeating of, and desisting from their rebellion against him. And, when he is represented as the Father of mercies, and the God of all comfort, he is, at the same time, styled, the God and Father of our Lord Jesus Christ, chap. i. 3. to denote, that this mercy is displayed in and through a Mediator; and therefore our hope of attaining it, must be founded in our interest in him, which cannot be considered otherwise, than as including in it the grace of faith. Are they, who have a right to expect salvation, called heirs of God, and joint-heirs with Christ? Rom. viii. 17. They are farther described, as conformed to his image, ver. 29. Have they a right to the inheritance of the saints in light? they are characterized as made meet for it, Colos. i. 12. and when the apostle exhorts persons to look for the mercy of God unto eternal life, he intimates that this would be a presumptuous expectation, were it separate from their keeping themselves in the love of God, Jude, ver. 21.

2. Others have no foundation for their expectation of salvation, but by extenuating sin; and are hardly persuaded to confess themselves to be sinners, how vile soever their conversation be: thus it is said, concerning Ephraim, The balances of deceit are in his hand, he loveth to oppress; yet he refused to acknowledge this, and says, In all my labours they shall find none iniquity in me, that were sin, Hos. xii. 7, 8. and, when the prophet Jeremiah exhibits a charge against a degenerate age, and tells them, Thou hast taught the wicked ones thy ways, also in thy skirts is found the blood of poor innocents; what abominable stupidity were they guilty of, when they reply to this, Because I am innocent, surely his anger shall turn from me, Jer. ii. 33-35.

Sometimes they build their hope of salvation, though they cannot exculpate themselves from the charge of sin, on the bare supposition, that some others are greater sinners than themselves: thus the Pharisee pleases himself, that he was not guilty of some notorious sins: that he was no extortioner, or adulterer, nor even as the Publican, whom he looks upon with great contempt, Luke xviii. 11. or if they are forced to conclude themselves to be among the number of the vilest and most notorious sinners, yet they presume that God will not punish them eternally for this, but will make some allowance for the propensity of human nature to sin, or the force of those temptations, which they have not been able to withstand; or, if they are liable to any extraordinary afflictions in this life, they suppose that these are sufficient to compensate for all the sins that they have committed, and therefore their miseries shall not be extended beyond it; so that, that which lies at the root of this presumptuous hope, is a secret denial of the infinite demerit of sin, or that it deserves eternal punishment. Now, that we may shew the vanity of that expectation, which has no other foundation than this, let us consider,

(1.) That to extenuate sin, is an argument that persons are unacquainted with themselves, know not the plague of their own hearts; and therefore it is the most destructive fallacy that men can put on themselves; and it is a sad token that they are given up to judicial blindness: but, when God shall charge sin on the conscience, or, as the Psalmist speaks, reprove them, and set their iniquities in order before their eyes, Psal. l. 21. which he will do, at one time or other, they shall appear to have been self-deceived, and the ground of their hope of salvation, sink under them.

(2.) To suppose that sin does not deserve eternal punishment, is an affront to the holiness of God and a disbelief of those threatenings which are denounced against it. It is, in effect, to deny that sin is objectively infinite, which cannot be done, without denying, in effect, that God is a God of infinite perfection; it is a flying in the face of his justice, and charging him with mal-administration; to such it may be said, as Elihu says to Job, Wilt thou condemn him that is most just? Job xxxiv. 17. or, as God speaks, to reprove and humble him, Wilt thou also disannul my judgment? Wilt thou condemn me that thou mayest be righteous? chap. xl. 8. But since the eternity of the punishment of sin is particularly insisted on, under a following answer,^[250] we shall add no more on that head at present; only let it be considered, that this method of reasoning has a tendency to banish all religion out of the world; and it is never made use of, but by those who make no pretensions to it.

3. If it be reckoned preposterous for any one to found his hope of salvation on the extenuating of his sins, others have a more plausible pretence, when they expect to be saved, because they perform some works that are materially good, though these are not only destitute of the grace of faith, but strangers to the way of salvation by Jesus Christ. If they perform some moral duties, or abstain from some gross enormities, much more if they have a form of godliness, and are reckoned to be religious persons by the world, and, in many instances, are useful to those with whom they converse, they are ready to conclude, that they do, as it were, merit eternal life thereby, and God, for this, becomes a debtor to them; the former sort above-mentioned have too light thoughts of sin; these set too great a value on their duties, which is contrary to what our Saviour says, When ye shall have done all those things which are commanded you, say, We are unprofitable servants, Luke xvii. 10. I would not have it thought that hereby I design to depreciate any moral duties, or virtues, which have in them a degree or excellency, in proportion to their nature: but the only thing that I intend hereby is, that good works which do not proceed from a right principle, and are not performed for right ends, if there be not an internal principle of grace implanted in regeneration, nor faith in Christ, as the main spring thereof, or, if they be put in the room of Christ’s righteousness, and so made the foundation of our justification, or right to eternal life, they are not accepted by God; and that hope of salvation, which is founded thereon, is vain, and unwarrantable.

4. There are others, who, as it is expressed in this answer, frame their lives according to the light of nature, or the law of that religion which they profess, and doubt not, but in so doing, they shall be saved. This presumption is defended by many, who call themselves Christians, who suppose, that a person may be saved in any religion, whether true or false: these do not stick to say, that, if they lived at Rome, they would embrace the Popish doctrines; or, if in Turkey, they would profess the Mahometan faith; or, had they been born in India, among the Pagans, they should have ground to conclude that they are in a safe way to heaven. This opinion certainly reflects dishonour on the Christian name; and it savours so much of scepticism, that these must be supposed to conclude, that there is nothing certain in religion; or, as to the different modes thereof, that these are only a political engine, a mere human invention, which stands upon no other basis, but tradition, and has nothing else to propagate it, but implicit faith. This is the notion which they, who set themselves against divine revelation, entertain concerning religion in general; or, if there be any thing in it that escapes their reproach and censure, it is only such maxims as are founded in the laws of nature, viz. that we ought to do to others as we would have them do to us, govern our passions, that they may not be outrageous, and disturb not only our own peace, but that of all civil societies; and that we must not offer injuries, or violence, to those whom we converse with; but rather be gentle, good-humoured, kind, and compassionate to them, and abstain from those enormities, which are abhorrent to nature. This they suppose to be sufficient to denominate any one a good man, who need not entertain any doubt of his own salvation: but this is to set aside all revelation, and disbelieve the demonstrative evidence which we have of the truth of the Christian religion, and it is to cast contempt on that, as unnecessary, which has in it the greatest excellency. It also contains a denial of that which is experienced by all true believers, namely, that revealed religion has the greatest tendency to dispose them to glorify God, and to do good to men; these sensibly find, that they have the greatest comfort, and most solid ground of hope, in a firm adherence thereunto: and laying all the stress of their salvation on what is revealed in the gospel; and desiring to adhere stedfastly, by faith, to Christ, as the only way of salvation.

II. It is farther observed, in this answer, that there is salvation in no other but in Christ. The scripture is very full and express to this purpose; Thus it is said, Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved, Acts iv. 12. and elsewhere the apostle says, Other foundation can no man lay, than that is laid, which is Jesus Christ, 1 Cor. iii. 11. On him the church is built; he is the only Mediator between God and man, the only Redeemer, who purchased salvation for those who shall be made partakers of it: He laid the foundation-stone of this glorious fabric, and therefore we must conclude, that the carrying on of this work belongs to him, till the top-stone is laid, and the work brought to perfection; upon which account he is styled, The Author and Finisher of faith, Heb. xii. 3. Accordingly we may observe,

1. That faith, and all other graces that accompany salvation, have a peculiar reference to Christ: Thus we are said to obtain precious faith through his righteousness, 2 Pet. i. 1. and he is said to dwell in the hearts of his people by faith, Eph. iii. 17, and to increase their faith, Luke xvii. 5. and he is also the Object of faith, as he says, Ye believe in God; believe also in me, John xiv. 1. and this grace is frequently described as a coming to him, chap. vi. 35. and it is such a coming as implies more than an attendance on his ordinances; for it is connected with salvation, which is the meaning of that metaphorical expression, in which it is said, that such shall never hunger nor thirst; by which we are to understand that all their desires shall be fulfilled, and they shall be satisfied with that perfect blessedness, which he will make them partakers of. Besides, it is such a coming to Christ, as is the effect of God’s almighty power; therefore he says, No man can come to me, except the Father which hath sent me draw him, ver. 44.

This will farther appear, if we consider that salvation is founded on Christ’s executing his three offices of Priest, Prophet, and King. The first of these he executes in our behalf; not in us, but for us, whereby faith, and all other graces, are purchased; whereas, in the execution of his other two offices, namely, his Prophetical and Kingly, especially when it is rendered effectual to salvation, his people are the subjects in whom they are executed; the work performed is internal, and the consequence of it is the soul’s giving that glory to him, that is the result thereof; and this cannot be done, without our knowing him to be a Mediator, and, as such, ordained and qualified to execute them. This cannot be known without divine revelation.

Moreover, this is evident, from the apostle’s method of reasoning, in which he considers our calling on the name of the Lord as inseparably connected with salvation, and necessary thereunto, and that this proceeds from faith; for, says he, How shall they call on him, in whom they have not believed? Rom. x. 14. And this faith supposes the preaching of the gospel, which gospel is represented, in many scriptures, as a display of the glory of Christ; therefore it follows, that there is no salvation without divine revelation; or that they, who never heard of Christ, and consequently never believed in him, have no right or claim to it.

We might also observe the account which the same apostle gives of that worship, which is necessary to salvation, when he says, Through him we have access, by one Spirit, unto the Father, Eph. ii. 18. To have access to God, is certainly necessary to salvation; and this is by a Mediator, which is elsewhere called, Coming to God by him: But this cannot be done without the knowledge of him, as the way to the Father, and that faith in him, which is founded thereon. Moreover, salvation is to be considered as a promised blessing, founded in the covenant of grace, and therefore they, who are strangers to this covenant, have no right to lay claim to the promises thereof, which are no where contained but in divine revelation, and accordingly they are said to be yea and amen in Christ, to the glory of God, 2 Cor. i. 20. Therefore, what hope can there be of obtaining these promised blessings, without the knowledge of Christ?

2. It farther appears, that there is no salvation without faith in Christ, as founded in divine revelation, inasmuch as there is no justification without it. Justification is inseparably connected with salvation by the apostle, when he says, Whom he justified, them he also glorified, Rom. viii. 30. To separate these two, is to suppose, that a person may expect salvation, without being delivered from the guilt of sin, and the condemning sentence of the law; or to have a right to eternal life, without being able to plead any righteousness that is worthy of God’s acceptance, which is certainly to build our hope on a sandy foundation, and is contrary to those scriptures that set forth the impossibility of our being justified by the works of the law, or the necessity of faith in Christ’s righteousness, in order to our claiming this privilege. This the apostle Paul frequently inculcates; therefore it follows, that no one can plead any thing done by him, as the matter of his justification, though he could say, as that apostle did, touching the righteousness that is in the law, I am blameless, Phil. iii. 6. and elsewhere he says, Though I know nothing by myself, yet I am not hereby justified, 1 Cor. iv. 4. If the best saint in the world must have something, to support his expectation of being discharged from condemnation, that is infinitely more valuable than any act of his own obedience; then certainly that obedience, which is performed, according to the dictates of the light of nature, without divine revelation, is far from being a sufficient foundation to support a person’s hope of justification and salvation: But such who are destitute of the gospel, have nothing else to plead; therefore we must conclude, as it is expressed in this answer, that they, who never heard the gospel, and believe not in Christ, cannot be saved.

3. This may be also inferred, from those scriptures that set forth the pernicious consequence of unbelief, as it is said, He that believes not is condemned already, and shall not see life, but the wrath of God abideth on him, John iii. 18, 36. and elsewhere, If ye believe not that I am he, ye shall die in your sins, chap. viii. 24. And inasmuch as faith is founded on divine revelation, there are other scriptures that represent those who are destitute of it, as being in an hopeless state: thus the apostle tells the church at Ephesus, that when they were Gentiles, and consequently strangers to the gospel, they had no hope, being without God in the world, Eph. ii. 12. so that, whatever knowledge they had of a God by the light of nature, or whatever blessings they received from common providence, they had not such a knowledge of him, nor such an interest in him, as gave them hope of salvation. The apostle does not speak of them as being in an hopeless state, because their conversation had been more vile than that of other Gentiles, as acting contrary to the dictates of the law of nature; but he speaks of them as Gentiles, that is, without the light of divine revelation; and therefore what he says, concerning them is applicable to all the Heathen, as such.^[251]

Again, it is farther observed, in scripture, that, before Christ was preached to the Gentiles, they were not the objects of his special care and goodness, but, in this respect, neglected by him; accordingly it is said, that, in times past he suffered all nations to walk in their own ways, Acts xiv. 16. and elsewhere these are called, Times of ignorance, which, it is said, God winked at, chap. xvii. 30. as it is in our translation: but this is not so agreeable to the sense of the Greek word,^[252] as if we rendered it, during the times of this ignorance, God having overlooked them, that is, the Gentiles, hath now commanded all men every where to repent; and, if they were disregarded by him, they could not be supposed to be the objects of his special grace, or to have a right and title to salvation.

Moreover, the apostle Paul, when speaking of some among the Heathen, who excelled others in wisdom; notwithstanding being destitute of gospel light, he casts the utmost contempt on those attainments in the knowledge of divine things, which they gloried in, as being insufficient to salvation; and therefore he says, that whatever they knew of the perfections of the divine nature, so far as they may be known without divine revelation, yet by wisdom they knew not God; and therefore he says, Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world? 1 Cor. i. 20.

Object. 1. It is objected, that it is contrary to the goodness of God to condemn persons for invincible ignorance, as that of the Heathen must be supposed to be, since it was impossible for them to know the way of salvation by a Redeemer.

Answ. To this it may be replied, that we must distinguish between God’s condemning persons for not knowing the gospel, which is to condemn them for invincible ignorance, and his not giving the gospel to a greater part of the world, (as a necessary means of grace and salvation) whom he designed, as we before observed, to overlook, and suffer to walk in their own way. If the goodness of God had laid a natural obligation on him, without an act of his sovereign will, to bestow the means of grace, or the knowledge of the way of salvation on them, then it would have been contrary to his divine perfections to have denied the gospel to any, and so to condemn them who are ignorant thereof. It is one thing for God to leave them in their fallen state, the result whereof would be their not knowing the way of salvation; and another thing for him to condemn them for this, as though there were no other reason obliging him to inflict this righteous judgment on them.

Object. 2. It is farther objected, that the apostle says, in Rom. i. 19. That which may be known of God, is manifest in them; for God hath shewn it unto them; and, in chap. ii. 14, 15. When the Gentiles which have not the law, that is, any other law than that of nature, do, by nature the things contained in the law; these having not the law, are a law unto themselves; which shew the work of the law written in their hearts, their consciences also bearing them witness, and their thoughts the mean while accusing or else excusing one another. From hence it is argued, that the Gentiles have sufficient knowledge of the divine law, to bring them into a state of salvation; their consciences are said to excuse them, that is, not to charge guilt upon them; therefore they are justified by walking according to the dictates of the light of nature.

Answ. 1. As to what the apostle said, in the former of these scriptures, that that which may be known of God, is manifest in them, or shewed to them; he does not speak of those things which are to be known of God, that have an immediate reference to salvation; nor does he say, that every thing necessary to be known of him, in order thereunto, is manifest in them; but, that of God which is known by them,^[253] is from him as the God of nature, he has shewn it to them, that is, he has given them sufficient light to discover his eternal power and Godhead, in a way of reasoning from the things that are made, as he adds, in the following words; but the eternal power and Godhead may be known by those who are destitute of that knowledge, which is necessary to salvation.

2. As to the other scripture, mentioned in the objection, in which the Gentiles are said to do by nature the things contained in the law; he does not infer from thence that they are the servants of God, or willing subjects to his government, or, indeed, that they fulfil the law of nature; and therefore we cannot suppose that he concludes them justified thereby, which is contrary to the whole tenor of the apostle’s doctrine, in other parts of his writings. It is true, he says, that their consciences sometimes excuse, as well as, at other times, accuse them; yet it must be considered, that conscience may excuse, or plead not guilty, with respect to the charge of some crimes, which are committed by others, when, at the same time, this does not exempt them from the guilt of sin in general, or give them a right and title to eternal life. The apostle therefore designs only to shew how far the corruption of men may be restrained, by their attending to the dictates of the light of nature, whereby a great deal of sin and guilt might be prevented; but he does not determine that God has any farther design of grace toward them; for, if he had, he would have given them the means of salvation; and if he has not said that he will save them, without giving them these means, we have no ground to assert that he will; for this is to conclude, without sufficient evidence from scripture.

Object. 3. It is said, in Rom. ii. 4. that the goodness of God leadeth to repentance; but repentance is certainly connected with salvation; therefore the goodness, or bounty of God, which persons, who have no other right but that of nature, have some knowledge of, may lead them to salvation.

Answ. It is evident that the apostle, in this scripture, does not speak to the Gentiles, but to the Jews; for, having considered the vile abominations which were practised by the Gentiles, in the foregoing chapter, in this he reproves the Jews, when he says, in ver. 1. Thou art inexcusable, O man, that judgest, and yet dost the same things; and, in ver. 17. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God; therefore, if the apostle is speaking to them, when he says, The goodness of God leadeth thee to repentance, we are not only to understand hereby the bounty of common providence, or those effects of the divine goodness, which are known and experienced by the whole world; but the goodness of God, which they had experienced, who were the peculiar objects thereof, and favoured by him, above all the rest of the world, to whom pertained the adoption, the glory, the covenants, and the giving the law, and the service of God, and the promises as we read, in chap. ix. 4. therefore certainly they were highly to blame, that they were not hereby led to repentance.

Object. 4. It is farther objected, that the apostle, in disputing with the Athenians, in Acts xvii. 27. put them upon seeking after God, if haply they might feel after him, and find him; whereas, if it were impossible to find God, that is, the way of acceptance in his sight, by the light of nature, it would have been a preposterous thing for the apostle to have put them upon seeking him; therefore it follows, that they are not destitute of all means of grace, or without a possibility of salvation.

Answ. To this it maybe replied, that, if by seeking the Lord, the apostle means enquiring into the way of salvation by a Redeemer, and pressing after faith in him; as it is said, Seek and ye shall find; knock, and it shall be opened unto you, Matt. vii. 7. and, If thou seek him, he will be found of thee, 1 Chron. xxviii. 9. this does not argue, that the Heathen, before the gospel was preached to them, in seeking, might find the way of salvation: For,

1. Though he be speaking to the Heathen, yet they are considered, at this time, as having the gospel preached to them by him, and therefore not destitute of the external means of grace, which he advises them to attend to, in hope that their endeavours might be succeeded.

2. If, on the other hand, he speaks to them without regard to the privilege they then enjoyed, and so inform them what they might attain to, without divine revelation, which is the only sense that seems, in the least, to favour the objection; then, by seeking the Lord, we must understand their enquiring into the divine perfections, so far as the knowledge thereof is attainable by the light of nature; and the consequence of it would be their attaining such a degree thereof, as would discover the absurdity of that idolatry that they were guilty of, which the apostle is arguing against. And we may observe, that he makes use of such a mode of speaking, as is very agreeable to this sense of the text, when he says, If haply ye might feel after him; which is a metaphor, taken from those who are endeavouring to find their way in the dark, in which they feel after things which they cannot see, and sometimes they find them. And, when he concludes, that haply, or, peradventure, you may find him, this implies, that though the Heathen, by the light of nature, had some means of attaining such a measure of knowledge, as would have given them a full conviction that there was but one God, and that this God ought to be worshipped in a way agreeable to his divine perfections, and consequently that they ought not to think that the God-head was like to gold or silver, or stone, graven by art and man’s device, which would have effectually confuted that gross idolatry, which they were charged with; yet some did not attend to the light of nature, so far as this amounts to, which was the case of those whom he was disputing with; and therefore his design is to reprove their idolatry, and persuade them to seek after that knowledge of God, which would have induced them to forsake it; so, that, in that part of his argument, he does not seem to proceed any farther than this; and therefore, when, in another part of it, he treats of that knowledge of God, which is more immediately connected with salvation, he speaks of Jesus and the resurrection, though they treated it with ridicule and contempt; therefore it does not follow, that the Heathen, by the light of nature, had a sufficient discovery of the way of salvation.

Object. 5. There is another objection against the doctrine we are maintaining, taken from some instances of those who are supposed to have been destitute of divine revelation, as living without the pale of the church, and yet recommended in scripture, as men excelling many others in grace, concerning whom there is no reason to doubt, but that they were in a state of salvation; such as Melchisedeck, Job, and his friends, with whom the dispute was held, mentioned in the book of Job; and, in the New Testament, the Centurion concerning whom our Saviour says, Verily, I have not found so great faith, no not in Israel, Matt. viii. 10. and Cornelius, whom we read of in the Acts of the Apostles; these were all supposed to be in a state of salvation, and yet reckoned among the Heathen.

Answ. 1. As to Melchisedeck, we have, under a foregoing answer^[254], given our sentiments who he was, which, if what was there observed be true, will render this objection of no force: but, inasmuch as it is founded on the commonly-received opinion, namely: that he was a priest and a king in the land of Canaan, we may add, that this will make very little to their purpose; for, it is certain, he was not an idolater, or a stranger to revealed religion; and therefore it cannot be argued, from hence, that they, who are so, may be in a state of salvation.

2. As for Job, and his friends, mentioned in that book which goes under his name, it is certain, that they were well acquainted with the revealed will of God, as appears from the subject-matter of that book; and to say, that they were out of the pale of the church, as they did not descend from that branch of Abraham’s family, from which the Israelites came, this will not do much service to their argument, unless it could be proved that they were strangers to the faith, and way of salvation, that was professed by the church. We have, under a foregoing answer^[255], considered them, as living before the scriptures were committed to writing, and also before the distinction between the Jew and Gentile was much known in the world, or, at least, before the true worshippers of God had universally apostatized to idolatry; and therefore, though many other nations were idolaters, and, probably, some were so in the country where they lived, yet it does not appear that they were so; therefore this cannot be brought, as an argument, to prove, that such who are destitute of the knowledge of the true God, as founded on divine revelation, may be in the way of salvation.

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.