the worship of idols, giving with his latest breath, his testimony in favour of the superstition of his country?

God has declared that the heathen world shall perish in their sins. This is expressed in the second chapter of the Epistle to the Romans, in the twelfth 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 fourteenth verse some have attempted to ground the salvation of 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 to have salvation by it, 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 first 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

proceeds to show that man has no righteousness of his own, being both ungodly and unrighteous. This he proves respecting both Jews and Gentiles. And after having fully shown 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 leads him back to the declaration with which he had commenced, respecting the manifestation of the righteousness or conformity to the law which God himself had provided in order to justification which is received by faith. What the passage in question then teaches is, that the Gentiles prove by their conduct that they have a law written in their hearts which renders them fit subjects of judgment. Every man in the world in this way does many of the things of the law. 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 will 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.*

It is alleged that although the apostle's 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 let it be observed that the language of the apostle

*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.

entirely precludes 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." 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 condemnation of the heathen, the grounds of which are shown by Paul in this place, is also 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 in a state of condemnation. This is implied in the empire ascribed to Satan-in the character given to the Gentiles, and of the previous character of believers from among the Gentiles-and in the passages that declare the final doom of idolaters.

First, this is implied 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 imply that the world in general are the subjects and slaves of Satan.

The same thing appears from the character given of the Gentiles, and the previous character of Gentile believers. Matth. 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. 18, "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 demons), 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 not 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 walked 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 deserve 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 nineteenth 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 as without God, or Atheists. 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 henceforth