The State of the Heathen World Destitute of the Gospel

While it is on all hands admitted that the knowledge of the gospel is highly beneficial, there are many who hold that it is not indispensable to salvation. This opinion is opposed to the whole testimony of the Scrip- ’ tures, whether they refer to the way of salvation, or to the condition of all who are strangers to the gospel. From every part of the word of God, it is obvious that salvation comes to none of the human race in any other way than through the kowledge, more or less clear, of the Messiah, before or after his advent. “Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved.” Multitudes, however, are unwilling to admit that salvation should be so limited in its extent as to be confined to those who have enjoyed the advantage of a revelation with respect to the Messiah. They have, therefore, endeavoured to show that the benefits of Christ’s death may be available to those whom they term the virtuous in all nations, even although they have heard nothing of the revelation of mercy. Some commentaries on the Epistle to the Romans appear to have this object chiefly in view, and labour to prove that the faith through which a sinner is saved may be found in the heathen, as well as in the Christian. Faith, they attempt to show, is not the belief of the truth respecting the Messiah, or the belief of any particular truth, but a general reliance on God, so far as he is known, and a desire to discover and to obey his will. Even were this a just account of saving faith, it would not avail one of all the heathen world. There is not, of all the sons of Adam, any one who naturally desires to know and to do the will of God. But this account of faith is utterly unscriptural and false. It is faith in God, as manifested in the Messiah, to which salvation is attached, and this is so clear from every part of Scripture, that he may run that readeth.

Some who reject with abhorrence the error for which Dr Macknight contends, which represents saving faith, as altogether abstracted from the belief of the gospel, and as applicable to Heathens as well as to Christians, are yet unwilling to abandon the idea of the salvation of Pagans. While they allow that this is not positively taught in the Scriptures, they allege that there is nothing said to the contrary. The extending or not extending of the salvation of Jesus to nations that have not heard of him, is, as they think, a matter on which the Scriptures are silent — a deep mysterious point which the human mind cannot determine. But whatever may be the truth on this subject, it presents no mystery. It is a matter of divine testimony as simple as any thing that can be testified. The mysterious doctrines of Scripture continue to be mysterious even after they are most clearly revealed. But in this point there is no mystery. If the Scriptures declare that some Heathens may be saved without any knowledge of a Saviour, the truth is to be received on the divine testimony. If they teach the contrary, they must be submitted to vdth humility. If nothing be either said or implied on the subject in the language of Scripture, then nothing can be decided, not because the matter is mysterious, but because there is no evidence. But that the Scriptures are not silent on this subject, and that they declare the

VOL. III. R condemnation of unenlightened heathens in the most express terms, appears as clear as language can make it. To allege that the thing is undecided by the divine testimony, is to shut our eyes against the plainest revelation.

Immediately after the entrance of sin, animal sacrifices were instituted as the principal type or representation of the way of salvation announced in the first promise, which was to be effected by him who was to put away sin by the sacrifice of himself. The history of Cain and Abel, the two men first born in the world, evidently proves that it was only in virtue of that great sacrifice afterwards to be offered, that God holds communion with guilty man. Cain offered to God the fruits of the earth, but by not presenting an animal in sacrifice, he showed that he had no respect for that atonement which the sacrifice of animals was appointed to prefigure. This proved that he did not believe the truth exhibited in that institution, and his oblation was rejected. Abel, on the other hand, offered of the firstlings of his flock, thus solemnly acknowledging that he was a sinner, and approaching God in the way appointed to represent the atonement to be made for sin, Heb. xi. 4; for “it is the blood that maketh an atonement for the soul,” Lev. xvii. 11; “and without shedding of blood is no remission,” Heb. ix. 22. At the very opening of the Scriptures, then, the manner of deliverance from sin and Satan, and of acceptance by God, was indicated in a promise and illustrated by an example.

All who beHeved in the first promise were justified by faith, as we see by various examples contained in the 11th chapter of the Epistle to the Hebrews, and became heirs of the righteousness which is by faith. By the covenant with Abram, and by means of the Mosaic dispensation, a further discovery was made respecting the accomplishment of that promise. But, although the Israelites were bound to receive men of eveiy nation who desired to unite with them, no command to this purpose was given to the Gentiles. If the Gentiles retained and believed the ancient tradition of the first promise, or believed in the righteousness of which Noah was a preacher, it was as efficacious for their salvation, as these had been in the beginning. Melchisedec was a “priest of the Most High God.” Jethro, the father-in-law of Moses, although he did not join himself to Israel, was an accepted vorshipper of God, as we learn by the communion which Moses and the Princes of Israel had with him in sacrifice. Rahab was justified by faith, before being united to Israel. The Magi who came from the East adored the promised Messiah as soon as he appeared in the world, and were honoured to be the first heralds of his appearance to Israel.

In setting apart the nation of Israel, and confemng on that people peculiar privileges, it was not the design of God to exclude the rest of the world from communion with himself, but to preserve the true light “till the seed should come to whom the promise was made.’’’ And it was always a truth, that with God there is no respect of persons, but that, in every nation, he who feared him and wrought righteousness was accepted of him. For, “in Jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love.” Of this truth, the example of Abraham is recorded in the Scriptures as a proof, since he was justified by faith before he was circumcised.

In order to prove, from the Scriptures, that men may be saved without the knowledge of the revelation of mercy in the gospel, communicated either orally or in writing before or after the coming of Christ, it is customary to appeal to the case of Cornelius. But to such an opinion, no countenance is given by what is said of that centurion in the Acts of the Apostles, which is entirely consistent with every other part of Scripture. As, however, very mistaken notions of Cornelius are entertained by many, it is proper to consider at some length what is recorded concerning his history.

CASE OF CORNELIUS.

We are informed. Acts, x. that Cornelius lived in Cesarea, in the neighbourhood of Jerusalem; that he was a devout man, and one that feared God, who gave much alms to the people, aid prayed to God alway; that his prayers and his alms came up for a memorial before God; that he was a just man, and of good repm-t among all the nations of the Jews; and that he was acquainted with the word which God sent unto the children of Israel after the baptism of John, preaching jieace by Jesus Christ. — After all this, although Cornelius was a Gentile, and uncircumcised, it would be contrary to the whole tenor of Scripture had he not been accepted of God, who is equally the God of Jews and of Gentiles. But his acceptance with God is in perfect conformity to all that the gospel declares concerning the salvation of men.

lst, Cornelius was a devout man {eva-erjs). Acts, x. 2, that is, godly, pious. — This word is found only in three other passages in the New Testament — in the same chapter, verse 7, where it characterises one of the servants of Cornelius; and again, in the book of Acts, xxii. 12, where it is applied to Ananias, who is expressly called “a disciple,” and who received from the Lord the singular honour of being charged with his first message to the Apostle Paul. Finally, this expression is employed in the 2d Epistle of Peter, ii. 9, where that Apostle designates by this epithet the servants of God, whom he knoweth how to deliver out of temptations, and who are there opposed to the unrighteous. The application, therefore, of this epithet to Cornelius, is of itself sufficient to determine his character as one who was justified by faith; for we know, that all those who are justified, are, till the moment of their justification {a(Te(3r)s) ungodly Rom. vi. 5, which is the opposite of (eucre/S^s) godly.”^ Here, then, we have full proof that Cornelius was a justified believer.

2{^, Cornelius was one that feared God. — When the Scriptures make use of this expression, it always respects the true God; Cornelius, therefore, is here represented as fearing Jehovah, the God of Israel. It is the ■cliaracter of all who are wicked, or in their unregenerated state,” there is no fear of God before their eyes.’’’ On the other hand, it is a promise made by God to all his people, that he will put his fear in their hearts; Jeremiah, xxxii. 40. It is declared to the praise of the churches in Judea, that they walked in the fear of the Lord, which is connected with the comfort of the Holy Ghost; Acts, ix. 31. It is by grace that the children of God seme him acceptably with reverence and godly fear; Heb. xii. 28. There is not a

* See Titus, ii. 12, acreeia, ungodliness, in opposition to which the gospel teaches to live eucr6/3(0$’, godly; and see 2 Tim. iii, 12.

more definite characteristic of a believer than the lear of God.

3d, Cornelius ave much alms to the people. — This declaration concerning him is made in connexion with that of his fearing God; and immediately afterwards it is noted, that this service was accepted of God, proving that it was good in his sight. But no work is recognised in Scripture as good and acceptable to God, except it proceeds from faith. The expressions, good works and icell-doing, are not emi)loyed in the New Testament to signify any moral virtue practised by those who do not believe the gospel, nor any works, but such as are the fruits of the Holy Spirit. The only passage which appears an exception to this is, Rom. xiii. 3. The children of God are saved by grace through faith. They are the workmanship of God, created in Christ Jesus unto good works, which God hath before ordained that they should walk in them. In the same chapter of the Epistle to the Hebrews, where the Apostle says, that without faith it is impossible to please God, he refers to the memory of those who through faith wrought righteousness.

Ath, Cornelius prayed to God alway. — Men may worship an unknown God, or a God of their own imagination, but they cannot pmy to the true God, without believing in him as he hath revealed himself to man. Without faith, it is impossible to please him; for he that Cometh to God must believe that he is, and that he is a rewarded’ of them that diligently seek him. And this last proposition no one can believe without express Divine testimony; for there is no other means of knowing this fact. Nor can we believe that God is what he really is, without the knowledge of that revelation of his character which he has vouchsafed. Faith is not a conjecture, or a doubtful opinion, but a persuasion and cordial reception of the truth of what God has declared. On this subject, the wisest of the ancient philosophers were entirely ignorant.* The world by wisdom knew not God. — How a sinner qoy.^ be justified, a subject on which the works of creation, and the work of the law written in the heart, are silent; how such an one could approach to God, who is holy; what communion could be established with him; and, above all, on what foundation man could hope for a reward from God — are questions which none but God could answer. The things of God knoweth no man hut the Spirit of God. How, then, shall they call on him in whom they have not believed? Besides, in order to be heard as was Cornelius, a man must ask in faith, nothing wavering: for he that wavereth is like a wave of the sea, driven with the wind and tossed; for let not that man think that he shall receive any thing of the Lord. But how sh<dl they believe in him of ichom they have not ^leard? Rom. X. 14.

5th, The prayers and alms of Cornelius came up for a memorial before God: — Did ever the prayers and the alms of an unbeHever go up before God for a memorial? Is not the sacrifice of the wicked an abomination in his sight? t Here, then, we have a proof that Cornelius worshipped in the faith of the promised

* “I think,” says Seneca, “we are not only blind to true wisflom, but are very dull and slow of apprehension in those things which seem to be discerned and understood.”

*)- “Until Christ’s righteousness be imputed to you by faith,”” says Mr Romaine, vol. vi. 175, “your prayers are an abomination, and your fancied good works are nothing but sin.” After quoting the 13th article of the Church of England, he proceeds;” We

Mediator; for no man can come to the Father but by him. This is a solemn truth, declared by Jesus Christ himself, and strikingly held forth in all the ceremonial observances of the Old Testament. But if Cornelius was accepted by God on account of his alms and prayers, without faith in the Messiah, then it follows, that, being ignorant of God’s righteousness, and going about to establish his own righteousness, he had attained to righteousness by the works of the law and not by faith, in direct opposition to all the Apostle Paul has declared in respect both to Jews and Gentiles. Besides, it is twice intimated, that Cornelius, on praying to God, had respect to the instituted worship at Jerusalem. It is said that he prayed at the ninth hour, which was the hour of prayer in the temple, Acts, iii. 1, and the time of the evening sacrifice. What reason can be assigned for this, but his faith in the Messiah? The Temple of Jerusalem was a redoubt not but the best of them — works done before the grace of Christ — are only so many splendid sins. They may adorn a man’s outward conversation, may gain him the honour of men, but in the eyes of God they are of no price, because they flow from an unregenerate heart. So that works done before we receive Chrisfs righteousness, can do nothing towards meriting it, and works done after receiving it, can add nothing to it. It is a free gift, therefore; works done before cannot merit it. It waits for no qualification, no condition in the receiver, because it is given to the most unworthy, and is given to supply the want of all qualifications and conditions — it is given to the unrighteous and to the ungodly. And it wants no works done after receiving to add to it, because it is infinitely perfect. It is the righteousness of God, and will prove itself to be from God by its fruits, which fruits evidence us to be righteous, but do not make us so; for if they were to make us righteous but in part, that would be going about to establish our own righteousness, and not submitting to the righteousness of God.”

markable type of the Redeemer, and the medium of communication between God and the people of Israel. There alone the appointed sacrifices could be offered, and the prescribed worship rendered to God. When the Jews were at a distance from the temple, they showed their respect for it, by lifting up their hands towards the Holy Oracle. At its dedication, Solomon besought the Lord to hear from heaven the prayers of his people when they spread forth their hands towards that house. Jonas said, in the belly of the fish, “/ will look again toward thy holy temple V Daniel in a distant land prayed, his windows being open in his cham - ber towards Jerusalem; and when, during his prayer, a messenger was sent from Heaven to make known to him that remarkable revelation concerning the birth of the Messiah, it was “about the time of the evening oblation.’’’’ * It was also at the ninth hour, at the time of that oblation, while Cornelius prayed, that an angel brought to him a message from God. In the dedication prayer of Solomon, express mention is made of the stranger who shall pray towards that house.” Moreomr, concerning a stranger that is not of thy people Israel, but cometh out of a far country for thy name’’s sake (for they shall hear of thy great name, and

* It was at the same hour that Elijah offered his prayer and sacrifice; 1 Kings, xviii. 3S. And at the same hour Jesus Christ gave up the ghost •, Matt, xxvii. 46 Luke, xxiii. 44. So exact, in this respect, was the correspondence between the type and what it represented. There is a remarkable coincidence too, between the seventy years at the end of which the temporal deliverance of the Jews was to take place, and the seventy weeks of years when the great deliverance was to come. That space of time — 490 years — includes ten Jubilees, at the last of which, not one nation only, but all the nations of the world should hear the sound of the gospel trumpet.

of thy strong hand, and of thy stretched- out arm), when he shall come and pray towards this house, hear thou in heaven, thy dwelling-place, and do according to all that the stranger calleth to thee for.“” The prayers and alms, then, of Cornelius came up before God, in the name of the same Mediator through whom the prayers and the alms of the people of Israel were accef)ted.

It is said, Acts, x. 31, “Thy prayer is heard.’’ This is conclusive. Not only did the prayers of Cornelius in general find acceptance with God, but the prayer that is here said to be heard must have concerned the Messiah. How otherwise could his vision have been an answer to his prayer “? The direction to send for Peter to make known to him the actual appearance of the Messiah, is stated as the answer to that prayer. But it could not have been an answer to it, unless it had concerned the coming of the Messiah. “Thy prayer is heard, Send, therefore, to Joppa.” The things which he learned by sending to Joppa, were the things which had formed the subject of his supplications. The knowledge of the Messiah, as come in the flesh, was the answer to his prayer. It must then have been the object of it. As believing Jews were now every where looking for the redemption of Israel, what should prevent Cornelius from having the same expectation? What was there known to them that could be unknown to him 1 He lived among them, while many of the Jews themselves sojourned in distant countries. To suppose that Cornelius could not have been saved, without hearing the words of Peter, and that he must have perished had he died previously, is to condemn all the Old Testament saints, without excej3ting Abraham himself. Had the salvation of Cornelius been the only object, this message, this journey of Peter, and his vision itself, were all unnecessary. The grand object of the vision and extraordinary message was to instruct the Apostle, and to reconcile the Jewish believers to the calling of the Gentiles.

6^/z, Cornelius, whom his servant calls “a just many’’ * was” of good report among oil the nation of the Jews.’’’’ The same testimony is given to Ananias; he had “a good report of all the Jews ichich dweW’ at Damascus. Another centurion, who was not an Israelite, was recommended to Jesus, as one who loved their nation, and was worthy; of whom Jesus said” unto the jyeople that followed him, I say unto you, I have not found so great faith; no, not in Israell’ Here is a case parallel to that of Cornelius, decided by the Lord himself. A just or righteous man is the most distinguishing descriptive appellation of a servant of God.

Finally, Peter addressed Cornelius as one who was acquainted with “that word which God sent unto the children of Israel, preaching peace by Jesus Christ!’’’” That word,’’’’ said he, “ye know, which was published throughout Judea, and began from Galilee after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost, and with 2)ower: who teent about doing good, and healing all that were oppressed of the devil; for God was with him,”

* Besides the Lord Jesus, who is the Just One., there are in Scripture nine other persons called just or righteous; Abel, Noah, Abraham, Lot, Simeon, Joseph, John the Baptist, and Joseph of Arinathea, and Cornelius.

Acts, X. 37. On what ground, then, is it asserted that Cornelius was ignorant of the true God 1 Not only the whole tenor of Divine revelation, from beginning to end, forbids us to entertain such an idea; but we find in the narrative itself, accumulated proofs which demonstrate the contrary.

And what is the foundation on which, in the face of all these proofs, the opposite opinion is built? Solely on the declaration of Peter, “0/a truth I perceive thai God is no respecter of persons; hut in every nation he that fear eth him, and vrorketh righteousness, is accepted with him,’’’’ Acts, x. 34. We have already seen who are those that, according to the Scriptures, fear God, work righteousness, and are accepted by him. That God is no respecter of persons is often repeated; Paul affirms it both of Jews and Gentiles. In spite, however, of all that had been said by the prophets, and notwithstanding the express commandment given by the Lord Jesus Christ himself to the apostles to preach the gospel to every creature, the prejudices of the latter were so strongly rooted, as to render a new revelation to Peter necessary, in order that he might be convinced of the duty of announcing the gospel to the Gentiles. A revelation, by the vision he saw, was for this purpose accordingly made; but even then the import of it was not understood by him. Nor did he comprehend it fully till informed by Cornelius of the revelation with which he had also been favoured. Peter had then no further doubt concerning the meaning of the words uttered to him by the voice from heaven,” What God hath cleansed that call not thou common,’’’ and he immediately exclaimed, ‘■^ Of a truth I perceive that God is no respecter of persons: but in every yiation he that fear eth him, and worketh righteousness is accepted icith him’’ Can words be more decisive than these to demonstrate that Cornelius was a converted man before he saw Peter.

Peter here takes it for granted that God had before accepted Cornelius, and that if he had not accepted him it might be said he was a respecter of persons. If so, Cornelius must have been a believer in the Messiah. His faith must have been the same with that of Abraham and the believing Israelites. Destitute of faith in the Messiah, God’s rejection of him would have shown no partiality, and the God of the whole earth could not have been said to be a respecter of persons. Cornelius must, in all respects, have been on a level with Jewish believers who had not heard the gospel. Peter also here determines the import of the phrase /mrm God. According to him, it belongs only to the person who is accepted of God. Such a person is accepted by God to whatever nation he may belong. It must imply, then, the knowledge of God in his true character, as the just God and the Saviour. It is here necessarily implied, and was before expressly stated, that Cornelius was s. fearer of God. Here also it is implied that Cornelius was a M^orker of righteousness. But does this character belong to any unconverted man? Can any worker of righteousness perish 1 Here, also, CorneHus is said to be accepted of God before he hears a word from Peter. The news that Peter brought concerning the appearance of the Messiah was indeed glad tidings, but now, though the first time he knew it as an accomplished fact, yet he had previously known it, like Abraham, as a thing to be expected. If Cornelius was a man accepted of God before he saw

Peter, he could not have been ignorant of the hope of Israel. What more could have been said of Abraham himself than that he was accepted of God 1 Did God ever accept any unconverted man?

Not only was Cornelius a man accepted by God before his interview with Peter, but according to the necessary import of Peter’s language, every man of any nation who fears God and works righteousness is accepted by him. Salvation never was confined to the Jews, and those who were incorporated with their nation. To enjoy the ordinances of the Jewish religion, circumcision was absolutely necessary. But to have salvation through Abraham’s seed, it was only necessary to believe the promise made to Abraham about the Messiah. This faith produces the fear of God and works of righteousness in all who receive it. Gentiles as well as Jews. But the true fear of God and works of righteousness are never produced without some knowledge of the grand promise made to our first parents that the seed of the woman should bruise the head of the serpent.

In one word, Cornelius the centurion honoured God, in the same manner as the elders did, who, by faith, “obtained a good report.’’’’ He was acquainted with the worship of the Jews, and was informed of the message which God had sent to Israel, preaching peace by Jesus Christ, although not hitherto addressed to uncircumcised Gentiles. Until Peter was sent to Cornelius, Jesus had not been announced to them as the Saviour. Before his advent it was only necessary to believe in the Messiah to come, the seed of the woman, the promised deliverer; but after he appeared on earth, and was preached to the Gentiles as well as to the Jews, it became indispensable for all who heard of his name, to believe that Jesus was the Christy or Messiah. It is on this account that the Apostle John declares, that “whosoever believeth that Jesus is the Christ, is born of God;” 1 John, v. 1. This implies two things. First, A proper understanding of the character of the Messiah who was to come; and, Secondly, That Jesus, whom the Apostles preached, was he. This could not be known till after he appeared, and was pointed out as “The Son of God.” Accordingly, Cornelius was informed by the angel, that the person of whom he was directed to inquire, would tell him “words whereby he and all his house should be saved.”” This did not prove that he was not till then accepted of God, any more than the apostolic commission proved that none were accepted in Jerusalem previously to their hearing and believing the proclamation concerning the death and resurrection of Jesus Christ. But, as God was about to afford to Cornelius new light, and to give him a new commandment —” This is my beloved Son; hear him,’’’ it was requisite that he should attend to it; just as it is indispensably requisite for eveiy Christian, who is ignorant of any part of the will of God, to obey it as soon as it is made known to him.

It is only necessary to remark further, that when it is said, “The Holy Ghost fell on all them which heard the word,’’ Acts, x. 44, this does not refer to their first receiving the Holy Spirit, but to what Paul calls” the manifestation of the Sjnrit,’’’’ 1 Cor. xii. 7, for it is immediately added, that “they spake with tongues.” It was in the same manner that, on the day of Pentecost, the Holy Ghost was poured out on the apostles, in his miraculous gifts, long after they were the subjects of his internal influence, and after they had received the Spirit from the Lord Jesus Christ, by his breathing on them, John, xx. 22.

Cornelius, then, was a spiritual worshipper of God, under the old dispensation, who, like the Eastern Magi, the Ethiopian Eunuch, and many others, was waiting for that Messiah, who, when he should come, “was to tell his people all things,” and who was “set for the fall and rising again of many in Israel, that the thoughts of many hearts might be revealed.” All in Israel, and others besides, professed to be looking and waiting for the Messiah. But his advent was to be the test of their sincerity. It was to show who should abide the day of his coming, and who should stand when he appeared; for he was to be like a refiner’s fire. The case of Cornelius, therefore, forms no exception to that universal truth which the Scriptures declare of the way in which man shall “be just with God.”

It is an argument usually adduced in favour of the salvation of the Heathen, that as no revelation of mercy has been vouchsafed to them, their condemnation would be unjust. This objection the Apostle Paul meets, in the beginning of this Epistle to the Romans, and shows, that though they had not a revelation of mercy through a Mediator, they had, in the works of God, a revelation rendering them inexcusable in their guilt.” Because that which may be known of God is manifest to them: for God hath shown it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead;

SO that they are without excuse,” Here the grounds of the just condemnation of the heathen are clearly expressed. Though they had not a revelation of mercy, they had a revelation of Almighty power, and infinite wisdom, against which they transgressed. In all the heathen world, there was not one who worshipped and served God as manifested in creation. If this be so, they are as justly liable to condemnation, according to the light afforded them, as they who obey not the gospel. There will indeed be a great difference in the degree of their punishment, as there is in the degree of their guilt. But all shall be punished according to the revelation afforded them. The heathens will not be condemned for not believing in Jesus, of whom they have not heard, but for not knowing and serving God as manifested in the works of creation and providence. Nor can any of the sages of Greece and Rome be excepted from this condemnation. Not one of them knew as much of God as he might have known from his works, and not one of them served him even to the extent of his knowledge. All of them conformed to the worship of their country, and were thus, without a single exception, idolaters. Some of the best among them, as Trajan and Pliny, the latter of whom was distinguished as a devout frequenter of the temples of the gods, instead of receiving the gospel, when proclaimed in their time, violently opposed it, thus proving their enmity against God, and cruelly persecuted the disciples of Jesus. The sages whom human partiality views as not obnoxious to condemnation as guilty, are evidently exhibited by the Apostle as more deeply criminal, than the most ignorant.” Because that when they knew God, they glorified him not as God, neither were

VOL. III. s thankful, but became vain in their imaginations (or reasonings), and their foolish heart was darkened. Professing themselves to be wise, they became fools.” Here is the divine testimony with respect to the wisdom of the heathen philosophers, which is still the admiration of the world. That wisdom which has rendered them the admiration of ages, is reckoned by God as only a manifestation of their folly. While their wisdom and virtue are of so much account in the estimation of many who profess Christianity, that these are deemed sufficient to give them a title to the favour of God, the Searcher of hearts himself declares them to be fools. And what human vanity now calls the sublime speculations of the illustrious sages of antiquity, Divine Wisdom designates as vain reasonings, the effusion of a foolish and darkened heart. There can be no doubt, from the most express, as well as the implied testimony of Scripture, that the heathen philosophers, instead of being excepted from the condemnation denounced against the Pagan world, were the most guilty of all the heathens. Their greater light only rendered them the more inexcusable in their sin, and their service of false gods. It is the express testimony of God himself, that they are” without excuse.

That no part of the heathen world can be exempted from this condemnation is clear from the fact that the Apostle in the passages quoted from the 1st chapter of this Epistle, is describing the character of all men of all nations, and his conclusion from the whole is, that all are guilty before God, Rom. iii. 19. If any could be exempted from this character, this conclusion would be unsound. To say, then, that there may be an exception in favour of those called “virtuous heathens,” is to make an assertion in opposition to the testimony of God. Whatever might be the virtue of individuals, as far as external conduct was concerned, that virtue had nothing in it that could meet the law and justice of God. They might have done many things good and acceptable to men, but these were not done from the motives that render human actions good in the estimation of God. Not one of their actions could be justly called good, while they are all condemned for not glorifying God as he was manifested in his works. All the heathen world were not equally flagitious in their conduct, but the character ascribed to them by the Apostle applies to them all.

‘’ And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient, being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful. Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.” Here is God’s account of the character of the heathen world. This is a description of the persons that appear to many to be too good to be condemned by God, and whom they argue it would be unjust to condemn. They were, says the Apostle,” haters of God:’

It may be alleged that the benefits of the death of Christ might be extended to heathens. That this might have been the case, had it been the will of God, none should question. But it is a matter of testimony, and the Scriptures affirm most pointedly, that heathens are without excuse in their sin, and perish without remedy. God could have enlightened the heathens, with respect to the way of mercy, as easily without the Scriptures as with them. But this has not been the good pleasure of his will. It is an undoubted matter of fact, that there is nothing to be found in any human records concerning the life of any man who enjoyed no external testimony to the Messiah in which we can discover the least resemblance to the holiness of the truth. The genius by whom Socrates pretended to be instructed, taught him nothing about his lost and ruined condition, nothing about the way of mercy. In his virtue there is nothing like the obedience of a man born of God; and nothing that indicates spiritual life in any part of his character. Could that man have been born of God who died in the worship of idols, giving with his latest breath his public testimony in favour of the superstition of his country? Socrates, then, was not a fearer of God or a worker of righteousness. Instead of dying, as he is usually represented, as a martyr to the faith of the unity of God, he died an idolater, doing homage to the Devil, and not to Jehovah.

God has declared that the heathen world shall perish in their sins. This is expressed in the 2d chapter of the Epistle to the Romans, in the 12th verse, as clearly as language can convey a meaning. “For as many as have sinned without law shall also perish without law.” It might be objected that it would be unjust to condemn men who had sinned without the knowledge of the law which prohibits sin. To this objection the Apostle replies in the 14th and 15th verses that, although the Gentiles had not the written law, they were not without a law. “For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another.”

On this 14th verse, some have attempted to ground the salvation of those whom they call virtuous heathens. They insist that the language implies that some heathens fulfilled the law of nature. But this is altogether unfounded, and entirely at variance with the meaning of the passage. The words do not assert that the persons alluded to keep the law of nature in such a manner as thereby to obtain salvation, for this would be to conclude against what had before been so expressly asserted; and also against the whole scope of the Apostle’s reasoning, which goes to prove the truth of what he had asserted in the 16th and 17th verses of the 1st chapter, — that the gospel is the power of God unto salvation, because therein is the righteousness of God revealed. In order to confirm this declaration, Paul announces that the wrath of God is revealed against all ungodliness and unrighteousness, and then proceeds to show that man has no righteousness of his own, being both ungodly and unrighteous. This he proves in the 1st and 2d chapters, respecting both Jews and Gentiles. And after having fully shown in the 3d chapter, where he includes them both together, that there is none righteous.) no not one, he arrives at the conclusion, that, by the deeds of the law there shall no flesh be justified. This conducts him back to the declaration with which he had commenced, respecting the manifestation of that righteousness or conformity to the law which God himself had provided, in order to justification, which is received by faith. The doctrine, then, of the passage in question, is, that the Gentiles prove by their conduct that they have the work of the law, that is, what the law teaches written in their hearts, which renders them fit subjects of judgment. Every man in the world in this way does many of the things which the law teaches, though not one of them perfectly. There is no man so wicked as not to have done many things because he thought them right, and to have avoided many things because he thought them wrong. The most wicked man on earth Mdll approve of certain things as right, and condemn other things as wrong. And this shows that all men are fit subjects of judgment, because they all have the knowledge of sin,* — a standard of right and wrong in their minds, to which, however, no man acts up.

It is alleged, that, although the Apostles language shows that all the Gentiles are guilty before God, yet it does not imply that they will be condemned. They may be guilty, yet be saved by mercy through Jesus Christ. But the language of the Apostle entirely pre-

* Were it granted for a moment that this passage teaches that the Gentiles might keep the law of nature in such a way as to have salvation by it, even this view of the matter would contradict the scheme of salvation invented for them by some commentators on this Epistle, through the principle of faith. If they can keep the law of nature so as to have salvation by it, there is no need of salvation by faith, in whatever sense faith is understood.

eludes the possibility of such a supposition. It is not said that they who have sinned without law are guilty without law, but that they shall ‘’perish without law,“” Rom. ii. 12. The language, then, does not merely assert their guilt, but clearly asserts their condemnation. They shall perish. — No criticism can make this expression consistent with the salvation of the Gentiles who know not God,

The truth of that decisive passage, above quoted, with which the Apostle opens his discussion, and on which he grounds all that follows in this Epistle to the Romans, should never be lost sight of. The gospel “is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek; for therein is the righteousness of God revealed from faith to faith.” Here it is asserted that the gospel is the means by which God exerts his power for the salvation of both Jews and Gentiles, because in it is revealed the righteousness he has provided for them, which is received by faith. This, according to Scripture, is the only way in which men are saved.

The condemnation of the heathen, the grounds of which are shown by Paul in this place, is also asserted or implied in many other parts of Scripture. There is the most abundant evidence, from the character given of the Gentile world in many passages, that in the state of nature men are universally under condemnation. This is implied; 1st, in the empire ascribed to Satan; 2d, in the character given to the Gentiles, and in the character given to believers from among the Gentiles before their conversion; and 3d, in the passages that declare the final doom of idolaters.

First, This is imjjUed in the empire which the Scriptures ascribe to Satan. He is called the prince of this world — the god of this world — the spirit that now worketh in the children of disobedience, and he and his angels are called the rulers of the darkness of this world. John, xii. 31; xiv. 30; xvi. 11 2 Cor. iv. 3, 4; Eph. ii. 2; vi. 12. All such passages implythat the world in general are the subjects and slaves of Satan. “We know,” says the Apostle John, “that we are of God, and the whole world lieth in wickedness,” — or in the evil one.

Secondly, The same thing appears from the character given of the Gentiles and the previous character of Gentile believers, Matt. vi. 32, “For after all these ’ things do the Gentiles seek.” Here the Gentiles are supposed to be unconcerned about the things of God, and to be solely intent about the things of this life. Acts, xxvi. 1 8, “To open their eyes, and to turn them ’ from darkness to light, and from the power of Satan * unto God, that they may receive forgiveness of sins, ’ and inheritance among them which are sanctified, by ’ faith that is in me.” Here the Gentiles are supposed not only to be in utter darkness, but to be totally blind, and under the tyranny of Satan, and in the guilt of their sins, 1 Cor. x. 20, “But I say that the things which ’ the Gentiles sacrifice they sacrifice to devils (or de- ’ mons), and not to God.” Here the devil is declared to be the god worshipped by the Gentiles, 1 Cor. xii. 2. “Ye know that ye were Gentiles carried away ’ unto these dumb idols, even as ye were led.” Here the Gentiles, instead of being the worshippers of the true God, are represented as the worshippers of dumb idols, 1 Cor. vi. 16. “What agreement hath the ’ temple of God with idols?” There is an utter inconsistency between idolatry and the service of God, Gal. iv. 8. “Howbeit then, when ye knew not God, ’ ye did service unto them which by nature are no ’ gods.” Before these persons were called by the gospel, they were not serving God according to the light of nature, but doing service to them which by nature are not gods, Eph. ii, 2. “Wherein in time past ye walk- ’ ed according to the course of this world, according to the prince of the power of the air, the spirit that now ’ worketh in the children of disobedience: Among whom ’ also we all had our conversation in times past in the ’ lusts of our flesh, fulfilling the desires of the flesh and ’ of the mind; and were by nature the children of ’ wrath, even as others.” Here sin is designated as the course of this world; and all the Christians addressed are declared to have been previously walking in this course. There was not among them one servant of God, even according to the light of nature. The devil is here spoken of as the spirit that works in the hearts of all till they are made acquainted with the Messiah. Every Christian, not only among the Ephesians, but every Christian to the end of time, till he knows the truth, is thus represented as having his conversation among the children of disobedience, living in the lust of the flesh, fulfilling the desires of the flesh and of the mind. Where, then, are the virtuous heathens living in such a manner as to obtain salvation by their walk according to the light of nature? Eph. ii. 11, 12. “Wherefore remember, that ye being in time past ‘Gentiles in the flesh, who are called Uncircumcision ’ by that which is called the Circumcision in the flesh ’ made by hands; that at that time ye were without ‘Christ, being aliens from the commonwealth of Israel, ’ and strangers from the covenants of promise, having ’ no hope, and without God in the world.” Here all Gentiles unacquainted with the Messiah are supposed to be without Christ. They are aliens from the commonwealth of Israel, and strangers from the covenants of promise. And that this implies not merely that they were excluded from communion with the Church of Israel, but from the whole Church of God, is evident from the 19th verse: “Now, therefore, ye are ’ no more strangers and foreigners, but fellow-citizens ’ with the saints, and of the household of God.” At the time the Apostle wrote, they were no more strangers and foreigners, but they were still equally strangers and foreigners to the Jewish Church and system. In this passage, also, they are represented as

having been formerly without hope, and without God. This is not the character of any who are living in such a manner as to be saved. What can more clearly express the state of all the Gentile nations than Eph. iv. 17-19:” This ‘I say therefore, and testify in the Lord, that ye hence-

* forth walk not as other Gentiles walk, in the vanity

* of their mind; having the understanding darkened, being ahenated from the life of God through the igno- ’ ranee that is in them, because of the blindness (hard- ’ ness) of their heart: Who being past feeling, have ’ given themselves over unto lasciviousness, to work all ’ uncleanness with greediness.” Believers are here warned not to walk as other Gentiles in the vanity of their mind. This implies that all unenlightened Gentiles walk in the vanity of their mind. Their understanding is said to be darkened, and themselves to be alienated from the life of God, through their ignorance, occasioned by the hardness of their hearts. Can men be in the way of salvation yet be alienated from the life of God, past feeling, and working all uncleanness M’ith greediness? 1 Thess. i. d, “For they themselves ’ show of us what manner of entering in we had unto ’ you, and how ye turned to God from idols, to serve ’ the living and true God.” These believers were all formerly the worshippers of idols. None of them were walking according to the light of nature, 1 Thess. ii. 16. “Forbidding us to speak to the Gentiles that they ’ might be saved.” Here it is implied that, in order to be saved, the Gentiles must hear the gospel, 1 Thess. iv. 5. “Not in the lust of concupiscence, even as the ‘Gentiles which know not God.” Here it is implied that all unenlightened Gentiles live in the lust of concupiscence. This is ascribed to their not knowing God, and it is implied that nothing but the knowledge of God can deliver from this state. 1 Peter, iv. 3, “For ’ the time past of our life may suffice us to have wrought * the will of the Gentiles, when we walked in lascivi- ’ ousness, lust, excess of wine, revellings, banquetings, ’ and abominable idolatries.” Here all the unenlightened Gentiles are supposed to be living in a course of sin. No such characters are to be found among them as persons serving the true God according to the light of nature.

Thirdly, The condeynnation of the heathen world is implied in the denunciations of wrath against all idolaters. In the 1st Epistle to the Corinthians, it is declared that idolaters shall not inherit the kingdom of God. If this be one of the true sayings of God, how can Socrates, or any other heathen, enter the heavenly Jerusalem. Idolatry, although a species of worship, is declared, Gal. v. 19, 20, to be one of the works of the flesh that excludes from heaven. This shows that idolatry does not originate in want of evidence of the God of creation, but in the corruption of the heart. It is then without excuse. It is asserted, 2 Thess. i. 8, that the Lord Jesus will be revealed to take vengeance on all them that know not God, as well as on them who believe not the gospel. This implies the condemnation of all in every age, who did not know God as revealed in the promise of the Messiah. It is to be observed, however, that many in the early ages of the world were acquainted with the original promise made to our first parents, who were not acquainted with the Scriptures. And many in every age might have been acquainted with the coming of the Messiah, who had no communion with Israel, All idolaters are said, Kev. xxi. 8, to have their portion in the lake that burneth with fire and brimstone. And in Rev. xxii. 16, idolaters are declared to be “without” the city. Since, then, all heathen nations have been idolaters, and not one exception among their wise men is to be found who did not conform to the worship of idols, and since all idolaters are to be condemned, every hope that is entertained in their favour is a hope in rebellion against the will and the truth of God.

The same awful truths are declared throughout the whole Old Testament Scriptures respecting idolaters and those who know not God. Psalm, lxxiv. 20, “Have respect unto the Covenant; for the dark places ‘■ of the earth are full of the habitations of cruelty;” Ps. xcvii. 7, “Confounded be all they that serve graven * images, that boast themselves of idols;” Ps. lxxix. 6, “Pour out thy wrath upon the heathen that have not ’ known thee, and upon the kingdoms that have not ’ called upon thy name.” In Jeremiah, x. 25, the same threatening is repeated. Job, xviii. 21, “Surely ’ such are the dwellings of the wicked, and this is the ’ place of him that knoweth not God.” Proverbs, xxix. 18, “Where there is no vision the people perish.” The same representations as those contained in the above passages, of all who are ignorant of God’s way of salvation, is uniformly given throughout the Scriptures. It is held forth in the whole Mosaic dispensation, and in all that is said to Israel respecting the surrounding nations.

Upon the whole, nothing can be more clearly taught in the Bible, than that, since the entrance of sin into the world, there never has been any real religion or any saving relation formed between God and man, except by the revelation, more or less distinct, oral or written, of mercy through the atonement of the only begotten Son of God. Jesus Christ is the way and the truth, and the life; no man cometh to the Father but by him. ‘’ No man knoweth the Father but the Son, and he to ’ whom the Son will reveal him.” All immediate friendly intercourse between God and man has since the fall been cut off; and it is only through faith in the one Mediator that it is restored. The efficacy of the obedience of the Son of God unto death, reached back to the period when, according to the first annunciation of mercy, it was declared that the seed of the woman should bruise the serpent’s head.* The meaning of this promise, as well as of the threatened punishment of transgressors, was afterwards unfolded

* In this annunciation the human race was divided into two companies, — the one called the seed of the woman, the other the seed of the serpent.

with increasing clearness. Noah was a preacher of righteousness, 2 Peter, ii. 5 — of the everlasting righteousness of God to be wrought by the Messiah, which is received by faith; so that, at the renovation of the world after the flood, the way in which man should be “just with God” was proclaimed by the second parent of the human race, as it had been intimated to Adam at the beginning. If, therefore, in any age or nation this great truth has been forgotten and lost, it has been owing to the ungodliness of mankind rejecting the counsel of God against themselves. The wisest among the heathen, as has been already remarked, are described by the Apostle as “haters of god,” who “did not like to retain God in their knowledge,’” and who not only were filled with all unrighteousness,’’ and guilty of the greatest immoralities, but had arrived at the very last limits of wickedness and moral degradation — “having pleasure in them that do them.”

In the Westminster Confession of Faith, Larger Catechism, Question 60, it is asked, “Can they who have never heard the gospel, and so know not Jesus Christ, nor believe in him, he saved by their living according to the light of nature?” Answer — “They ’ who, having never heard the gospel, know not Jesus * Christ, nor believe 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 l)ther, but ’ in Christ alone, who is the Saviour only of his body ’ the church.”

The 18th Article of the Church of England is as follows: — “They also are to be had accursed, that pre- ’ sume to say, that every man shall be saved by the ’ law or sect which he professeth, so that he be dihgent ’ to frame his life according to that law, and the light ’ of nature. For holy Scripture doth set out unto us ’ only the name of Jesus Christ, whereby men must ’ be saved.”

It may aj)pear to some, that though the above doctrine is true, as it is very offensive to the world, and even not quite agreeable to many Christians themselves, it would be more prudent to pass it over in silence. It may seem a curious question rather than a doctrine which is for edification. But this, as it respects any part of the Word of God, is a most ungodly sentiment. It is the wisdom of man opposed to the wisdom of God. It blasphemously suyposes that God teaches what his people should not learn — it charges the Scriptures with inconsistency.

But it is not a question of curiosity, it is a truth calculated to produce the most powerful influence on the mind of every believer. It strikes down man to the dust, and exhibits God as a sovereign. This doctrine, which the carnal heart of man cannot bear, meets us in the Scriptures at every step; and accompanies the whole procedure of Jehovah, both in his providence and in his grace. What God in so many ways teaches concerning himself. Christians ought not to hide in their representations of his character. The wisdom that conceals any part of the divine character with a view to recommend it, is akin to that blasphemy which charges God with the same, as a blemish. Christians ought to take their views of God from his own revelation of himself, and not from the conceptions which their depraved minds would suggest. To hide what God is, or to represent him in any point of view as what he is not, is to deny Jehovah, to be ashamed of Christ, and to form to ourselves an idol of our own imagination. Let it be remembered that this is a part of the divine testimony of which Christians are not to be ashamed. Jesus Christ has declared not only that he will be ashamed of that man who is ashamed of him, but of all who are ashamed of his word. It is at our peril, then, if we are ashamed of any part of the divine testimony as far as we know it. Let it further be remembered, that every doctrine contained in the Scripture is of a practical nature, and of practical importance.

The human mind is fruitful in the invention of excuses for the heathen, while God most unequivocally declares that they are without excuse. Is this a light matter 1 Is it safe to join issue in a cause against the Most High 1 That we should feel for the condemned heathen is highly proper. If the misery of any creature occasion us no pain, we are deficient in love, and guilty before God. Nor does it appear that acquiescence in the Divine will implies that in this life at least we should not have a wish that all men might be happy. This seems to be clearly intimated in the conduct of Paul before Agrippa. “I would to God that not only thou, but all that hear me this day, were both almost and altogether such as I am, except these bonds.” He had no reason to believe any such thing. But it would have given him great satisfaction had it been true. Jesus Christ also, who in the highest degree possessed all the sympathies of our nature without sin, wept over Jerusalem when he announced its impending fate. But while Christians ought to feel for the misery of every fellow-creature, they should beware of manifesting their love to them by calling in question the word or the justice of Jehovah. It is enough to know that, although we are unable to fathom the Divine counsels, the Judge of all the earth vnll do right.

Those, however, who contend for the truth as declared in the Scriptures on the subject in question, are often considered to be deficient in charity. The heathens in the same way charged the Christians in the first ages as haters of mankind, because they would not grant that all religions were equally safe and good. The same spirit often manifests itself in the disapprobation of the conduct of those who faithfully declare doctrines that are generally offensive. But it is not a christian spirit that would induce us, out of complaisance to men, to hide or avoid any thing taught by the Spirit of God; or to express hopes, or at least to suppress fears, respecting those whom the Scriptures condemn. Charity or love does not require us to believe, contrary to evidence, that all is well with our neighbours, or to say that it is so; but it prompts us to neglect no means in our power to do them good. The spirit of the gospel is a spirit of love and of a sound mind, and these ought never to be separated. We should speak the truth in love; but love without truth, like fajth without works, is dead, Spurious charity* aims at extending the em —

* Charity, taken in its true sense, renders the duties of Christians at once clear, intelligible, and compatible with one another. If we take it in a different acceptation, we shall immediately perceive a constant opposition between it and zeal for the service of God; and in the same measure in which we abound in the one, in the same degree shall we be necessarily restrained in the other. But if we view Christian charity in its true light, as meaning sincere love for its object,instead of there remaining any opposition, we shall perceive the most complete harmony betwixt these duties. Far from opposing or limiting each other in their VOL. Ill, T pire of the gospel, by hiding some of its characteristic features, and hopes to make it agreeable to the world, by suppressing part of its testimony. This is injurious to the character of Divine revelation, and ought to be loudly denounced as one of the means by which Satan, under the appearance of an angel of light, endeavours to turn men from the truth. The spirit that dictates such a course may dignify itself with the appellation of a christian spirit, and may be hailed and admired as such by the world, but will for ever find its condemnation in the example of our Lord and his Apostles. The Apostle John, who speaks so much of the imjDortance of charity, and who was himself so bright an example of that heavenly grace, employs the strongest expressions to show the hatefulness and the danger of error. And what is his definition of charity? “This is love, that we walk after his commandments.” Had the truth respecting the condition of heathens not been kept so much in the background, from a fear of giving offence; had not Christians shut their eyes to the doctrine of Scripture on the subject, they would not have satisfied themselves without making earlier and more vigorous efforts, to proclaim in the benighted regions of the world, the unsearchable riches of Christ.

This doctrine is calculated greatly to enhance the value of the gospel in the esteem of Christians, reminding them that the knowledge of it is indispensable in order to their being saved, and exciting within them the most lively gratitude. When so many milhons of

exercises, they will reciprocally fortify and mutually direct in their application. In order to possess just ideas of different duties, we must always consider the relations they bear to each other.

the human race are suffered to live in ignorance of the way of salvation, what thanks are due to God on the part of those whose lot has been cast in a land of light! It is likewise calculated to awaken the most ardent zeal for the dissemination of the gospel. If men might be saved through Christ by the law of nature, what encouragement would there be for any extraordinary exertions for this object 1 The view, then, which is here given of the subject, is the only one which stimulates zeal for the spreading of the glad news of salvation. If the gospel is the only medium of communicating to men the salvation that is in Jesus Christ, let Christians do all that lies in their power for its diffusion, till the knowledge of God shall cover the earth as the waters cover the sea.