Jansenists in France in the latter part of the seventeenth century, and may be also inferred from the dominant influence of the Jesuits, whose theology has been of a more Pelagian cast.

For convenience of reference the following documents are subjoined :

-A Translation of the Lambeth Articles, as approved by Archbishop Whitgift and other bishops.1

I. God from eternity has predestined some to life, and some He has reprobated to death.

II. The moving or efficient cause of predestination to life is not the foresight of faith, or of perseverance, or of good works, or of anything which is in the persons predestinated, but it is the sole will of God who is well pleased.

III. The number of the predestinated is predefined and certain, it can be neither increased nor diminished.

IV. Those who are not predestinated to salvation, of necessity will be damned on account of their sins.

V. True, living, and justifying faith, and the sanctifying Spirit of God, is not extinguished, falleth not away, vanisheth not away in the elect, either finally or totally.

VI. A man truly faithful, i.e. endued with justifying faith, is certain with the full assurance of faith, of the remission of his sins, and his eternal salvation through Christ.

VII. Saving grace is not given, is not communicated, is not granted to all men, by which they may be saved if they will.

VIII. No man can come unto Christ unless it shall have been given to him, and unless the Father shall have drawn him. And all men are not drawn by the Father, in order that they may come to the Son.

IX. It is not placed in the will or power of each man to be saved.

1 Strype's 'Whitgift.'

An abstract of the Five Points of Arminianism, condemned by the Synod of Dort.1

I. That God from all eternity decreed the salvation of all those whose faith in Christ He foresaw would endure to the end; and the everlasting punishment of those whose ultimate unbelief He foresaw.

II. That Jesus Christ made a full atonement for all; which, however, must be appropriated by faith.

III. That true faith cannot be the growth of our natural free will; that, therefore, regeneration and renewal, the operation of the Holy Ghost, are necessary.

IV. That this divine grace is the source of all which is good in man; but that it may be resisted by the sinful will, and be ineffectual.

V. That those who are endued with true faith have sufficient grace to give them final victory; but that the question whether they may, nevertheless, fall away finally, has not yet been sufficiently cleared up from Holy Scripture.

This last question was afterwards answered by the Arminians in the affirmative. The Third Article was also taught in a manner that approached to Pelagian opinions.

1 Mosheim, 'Cent. XVII.' sec. ii. pt. ii. c. iii. 4.

ARTICLE XVIII.

Of obtaining eternal Salvation only by the Name of Christ. They also are to be had accursed that presume to say, that every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.

De speranda æterna salute tantum in nomine Christi.

Sunt et illi anathematizandi, qui dicere audent unumquemque in lege aut secta quam profitetur esse servandum, modo juxta illam et lumen naturæ accurate vixerit, cum sacræ literæ tantum Jesu Christi nomen prædicent, in quo salvos fieri homines oporteat.

NOTES ON THE TEXT OF ARTICLE XVIII.

They also are to be had accursed: Latin, Sunt illi anathematizandi.' The mode of expression is derived from the ancient usage of synodical condemnation by the word anathema.

The copulative particle also involves some little grammatical difficulty. But it seems to connect this Article with the Sixteenth. The text remains scarcely varied from the Fortytwo Articles.

The Article consists of a proposition which is condemned, to which is added a clause indicating the reason of that condemnation, and the Scripture ground on which it is based. Hence the mode of dealing with this Article by Scripture proof will be manifest.

OBSERVATIONS ON ARTICLE XVIII.

This Article is not in debate between ourselves and any section of the Christian Church. Latitudinarians may call it in question; but no sect can deny it which believes in the efficacy of the death of Christ.

It is manifest that the Article had in view some unbelievers of the age of the Reformation. That this was so appears from the contemporary' Reformatio Legum’( ch. xi.):

-‘Horrible and vain is the audacity of those who contend that men may hope for salvation in every religion and sect which they may profess.'

The subject of the possibility of salvation for a heathen is generally noticed under this Article. Most of the commentators seem to agree that the Article does not absolutely pronounce upon that point. It asserts that none can be saved but by Christ. But it is silent on the question which was touched upon with some degree of hope by some of the early Fathers, how far it may be conceivable that some who have never heard of Christ may be saved by Him. The first two chapters of the Epistle to the Romans will naturally be referred to on this subject. The Judge of all the earth' has himself assured us that there will be discrimination at the last between the ignorant and the enlightened sinner. He tells us that eternal justice will not involve all in one indiscriminate ruin. That servant, which knew his Lord's will, and prepared not himself, neither did according to His will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes.' Consistently with that absence of detail and circumstantiality which it has been the will of God should characterise all revelations of the course of His final justice, what more distinct utterance could we have? We may add, what further revelation are we entitled even to desire?