THE 
 
 NATURE AND EXTENT 
 
 OF THE 
 
 <fmsttan 
 
 WITH REFERENCE TO THE 
 
 EATHEN 
 
 EDWARD WILLIAM GRINFIELD, M.A. 
 
 " It cannot be imagined, that none can have the benefit of the General Redemption, 
 but those, who have been made acquainted with it in the present life." Bishop Butler. 
 
 " Firmly believe and doubt not at all, that not only all Pagans, but also all Jews, He- 
 retics and Schismatics, who end the present life without the Catholic Church, shall go 
 into the eternal fire, which is prepared for the devil and his angels." 
 
 Bishop Beveridge on the 18th Article, from St. Augustine. 
 
 LONDON: 
 
 PRINTED FOR C. & J. RIVINGTON, 
 
 ST. PAUL'S CHURCH-YARD, 
 AND WATERLOO -PLACE, PALL-MALL. 
 
 1827. 
 

 LONDON: 
 PRINTED BY R. GILBERT, 
 
 ST. JOHN'S SQUARE. 
 
 V .3 V 
 
TO THE 
 
 INCORPORATED SOCIETY 
 
 ilroiiagattoit of t\)t e<o0jjl in foreign 
 
 THIS ATTEMPT TO COMBINE 
 
 CHRISTIAN ZEAL WITH CHRISTIAN CHARITY, 
 
 is 
 
 MOST RESPECTFULLY INSCRIBED, 
 
 AS 
 
 AN ACKNOWLEDGMENT 
 
 OF THE 
 
 WISDOM AND DISCRETION 
 
 OF ITS 
 
 MISSIONARY EXERTIONS. 
 BATH, Jan. 1, 1827. 
 
Is Virtue, then, unless of Christian growth, 
 Mere fallacy, or foolishness, or both ? 
 Ten thousand sages lost in endless woe, 
 For ignorance of what they could not know ? 
 That speech betrays at once a bigot's tongue 
 Charge not a God with such outrageous wrong ! 
 Truly, not I the partial light men have, 
 My creed persuades me, well employ 'd, may save; 
 While he, that scorns the noon-day beam perverse, 
 Shall find the blessing, unimproved, a curse. 
 Let Heathen worthies, whose exalted mind, 
 Left sensuality and dross behind, 
 Possess, for me, their undisputed lot, 
 And take, unenvied, the reward they sought. 
 But still, in virtue of a Saviour's plea, 
 Not blind by choice, but destin'd not to see ; 
 Their fortitude and wisdom were a flame 
 Celestial, though they knew not whence it came ; 
 Derived, from the same source of light and grace, 
 That guides the Christian in his swifter race : 
 Their judge was conscience, and her rule their law, 
 That rule, pursu'd with rev'rence and with awe, 
 Led them, however fait' ring, faint, and slow, 
 From what they knew, to what they wish'd to know. 
 
 COWPER. 
 
PREFACE. 
 
 THE subject of the present work has long 
 and anxiously engaged the attention of the 
 author. It was originally suggested to his 
 mind, when occupied with his treatise on 
 " the Connection of Natural and Revealed 
 Theology ;" but, from the extreme delicacy, 
 as well as magnitude of the argument, it 
 has been often laid aside, and as often 
 resumed, under the conflicting feelings of 
 its difficulty and its importance. 
 
 At length, the conviction of his duty 
 has overcome these doubts and hesita- 
 tions ; and whatever be its reception, it is 
 given to the public, as the honest and 
 deliberate sentiments of one, who has de- 
 voted his days and nights to its constant 
 meditation. 
 
vm 
 
 According to the most received compu- 
 tation, the population of the world is 
 supposed to be as follows ; 
 
 Pagans 482,000,000 
 
 Mahommedans . . 140,000,000 
 
 Christians .... 175,500,000 
 
 Jews 2,500,000 
 
 Total 800,000,000 
 
 Assuming these proportions, the whole 
 number of Christians, at the present time, 
 constitute about one-fifth of the human 
 race. But the world, having existed four 
 thousand years before the Christian era, 
 and none, but the Jews, till that time, 
 having been favoured with a Divine revela- 
 tion, it becomes extremely hazardous, if not 
 impossible, to estimate the amazing majo- 
 rity of the Heathen, as compared with mem- 
 bers of the Jewish, or Christian Church. 
 Perhaps, it would not be an exaggeration, 
 if it were stated, as not less than an hundred 
 to a unit. 
 
IX 
 
 On the supposition, that Christianity is of 
 Divine authority, a dispensation proceeding 
 from the Creator, the Redeemer, and the 
 Judge of the world, this is certainly a very 
 startling consideration; and, accordingly, 
 it has always been adduced by unbelievers, 
 as presenting one of the strongest objec- 
 tions against its credibility. It is the object 
 of the present work, to show, from a large 
 induction of Scriptural facts, that this ob- 
 jection is altogether invalid, and that it 
 does not apply to the scheme of Redemp- 
 tion through Jesus Christ. 
 
 But though, on the principles of this 
 work, the most plausible objections of 
 unbelievers are refuted, yet it is addressed 
 peculiarly to those, who, not only profess to 
 believe in revelation, but, who profess their 
 attachment to the doctrine of Universal 
 Redemption, as relative to the members 
 of the Church ; whilst they doubt or deny 
 its effects on those, who are ignorant of 
 the revelation. 
 
 The question, then, is, if we admit that 
 
Christ died, as the Saviour of the world, 
 whether we can exclude the great majority 
 of mankind, in all ages, from the benefit 
 of his atonement ; and whether it be not, 
 in fact, subversive of his Divinity to make 
 the supposition. But there is another 
 consideration, of scarcely less importance, 
 which is, whether, if we assume as granted, 
 that God conducts himself on the princi- 
 ples of equity and impartiality towards 
 professing Christians, we can admit, that he 
 has acted, on opposite principles, towards 
 those, to whom the knowledge of the reve- 
 lation has been denied. 
 
 In this question, the Calvinist, it is 
 plain, enjoys a decided superiority over 
 those, who profess to believe in the doctrine 
 of Universal Redemption, but, who confine 
 its effect to the members of the Christian 
 Church. Their system is horrible, but it 
 is consistent ; we may denounce it as in- 
 credible, but we cannot charge it with 
 contradiction. The Calvinist may, at 
 least, boast of this advantage, that his 
 principles extend over the whole world; 
 
XI 
 
 and that, whether with relation to Pagans, 
 or Christians, the reign of arbitrary power, 
 and of infinite irresponsibility is main- 
 tained. He rests his system solely on 
 the edict of Omnipotence: " Sic volo, 
 sic jubeo, stat pro ratione voluntas." 
 But, not so the professor of Universal 
 Redemption. He is continually enlarging 
 on the love, the mercy, the equity of God, 
 whilst he supposes that these attributes 
 have lain dormant for ages with regard to 
 the great majority of mankind. He ad- 
 mits, that God is infinitely good and 
 gracious to all who call upon him within 
 the pale of Christendom ; but he thinks 
 the same affirmation cannot be made, 
 respecting those, to whom the tidings 
 of the Gospel have not been addressed. 
 A system thus fraught with inconsistence, 
 doubt, and perplexity, cannot possibly 
 stand its ground against the close and 
 well-compacted scheme of the Genevan 
 reformer. And, accordingly, the doctrines 
 of Calvinism, somewhat softened and dis- 
 guised, have been making rapid progress, 
 amongst all classes and conditions of the 
 
Xll 
 
 community. Its truth is either openly, or 
 tacitly admitted, in nearly all our missionary 
 exertions. The Heathen are continually 
 spoken of, as perishing, without any possi- 
 bility of escape ; their eternal happiness 
 is represented, as depending, on " the hope 
 forlorn," of converting them before they 
 die ; we are urged and exhorted to be 
 kinder than Providence, and more liberal 
 than Grace ; and after all, we are sur- 
 prised, that the sentiments and principles 
 of Calvinism should be gaining ground 
 amongst us. 
 
 Nor is this language confined to a few 
 rash and unauthoritative writers, it is used 
 by the gravest, and most learned of our 
 advocates. What are the usual expres- 
 sions on this subject ? " We must leave 
 them to the ' uncovenanted mercies ' of 
 God, ' Scripture is silent concerning them/ 
 'we dare not decide, where revelation is 
 silent/ " &c. But is not this giving up the 
 cause of universal redemption ? As to 
 the ' uncovenanted mercies' of God, I 
 know of nothing in Scripture to authorize 
 
Xlll 
 
 the term. If the world has been redeemed 
 by Christ, then, the covenant of God 
 in Christ extends to " all the families of 
 the earth." If this earth be the Media- 
 torial kingdom of Christ, then are all hu- 
 man beings, " Barbarians, Scythians, bond 
 and free," without distinction, his subjects. 
 There is here no room for neutrality, and 
 " he who is not for us, is against us/' To 
 say, that the Scriptures are silent, on a 
 point, which involves the whole character 
 of our religion, is to affirm, what is, in the 
 highest degree, improbable. But it is to 
 place this question beyond all dispute, that 
 I have brought the whole volume of Scrip- 
 ture to bear on its decision. 
 
 Without wishing, then, to make any 
 direct attack on the principles of Calvinists, 
 (for the rejection of the Heathen forms a 
 component part of their system,) I address 
 my labours chiefly to those, who believe, 
 or profess to believe, that Christ has died 
 for the sins of the whole world; and, upon 
 their principles, I undertake to show, from 
 
XIV 
 
 the whole history and tenor of the Bible, 
 that the Heathen have been rendered 
 capable of salvation, through the death of 
 Christ ; and that this is not a matter of 
 doubtful speculation, nor of curious enquiry, 
 not a hint to be hitched in a parenthesis, 
 nor a conjecture to be whispered in an 
 interrogation; but, that it is plainly de- 
 clared in the Word of God; that it is 
 involved, in all the promises and prophecies 
 of the Old Testament, and is deducible 
 from the actions of Christ, and the doc- 
 trines of his apostles. 
 
 But, whilst I thus profess to advocate 
 the doctrine of universal redemption, in its 
 largest, most comprehensive, and, as it 
 appears to me, its only true and intelli- 
 gible signification, as it relates to all man- 
 kind ; let me not be thought to overlook 
 the importance of the revelation of Chris- 
 tianity, nor to underrate the duty of en- 
 deavouring to spread this knowledge over 
 Heathen countries. Born and educated 
 amongst a class of Christians, who, above 
 
XV 
 
 all others, have been distinguished for 
 their missionary exertions; I should, in- 
 deed, do the greatest violence to my prin- 
 ciples, if I did not disclaim, in the most 
 public and unreserved manner, the most 
 distant desire to diminish that zeal for 
 the conversion of the Heathen, which 
 so honourably distinguishes the present 
 age. The command, to preach the Gospel, 
 is unquestionably divine, and, so far as 
 it can be carried into effect, it is the para- 
 mount duty of all Christians, to give it their 
 assistance and support. But, such a com- 
 mand requires no false exaggerations to 
 render it binding on all, who love and value 
 the knowledge of Christ. There is nothing, 
 in the present argument, which can tend 
 to render a Christian careless or indif- 
 ferent to the advantages which he enjoys ; 
 it merely intimates, that our advantages, 
 arising from the scheme of redemption, are 
 not altogether exclusive. Even so it is, 
 as Bishop Butler has observed, in our 
 providential treatment. It is our duty, as 
 far as we have the power, to spread the 
 blessings of knowledge and civilization 
 
XVI 
 
 over countries which are less favoured 
 than our own ; but we are not at liberty 
 to infer, that savages and barbarians are 
 excluded from the divine care and super- 
 intendance. Analogy, part ii. ch. vi. 
 
 Nor, is there any thing in the present 
 work, which should lead any one to repre- 
 sent it as a question of comparative indif- 
 ference, whether Christianity be received, 
 or rejected by those, to whom it is , ad- 
 dressed. As every one, on the principle 
 of this argument, will be treated " accord- 
 ing to that which he hath ;" so, the know- 
 ledge of the Infidel and the ignorance of 
 the Pagan must form the exact antipodes 
 to each other. Grotius has long since 
 remarked, that the evidence for Christian- 
 ity was, in this view, a touchstone to try 
 the sincerity of our minds ; and that, per- 
 haps, amidst the diversified modes of pro- 
 bation, that which peculiarly belongs to 
 literary men, is the degree of calmness 
 and attention, with which they estimate the 
 doctrines and evidences of the Christian re- 
 velation, and the integrity with which they 
 
XV11 
 
 bring them to operate on their hearts and 
 lives. 
 
 To conclude, it is the general object 
 and design of the present work to shew, 
 that the principles of Christianity, as a 
 divine dispensation, coincide with the 
 acknowledged principles of moral science ; 
 that, as a scheme of mercy, it has provid- 
 ed for the wants of mankind in all ages 
 and countries of the world ; that its sys- 
 tem is adapted to the endless diversities of 
 our characters and conditions ; and that, as 
 we shall all appear before the judgment 
 seat of Christ to receive according to things 
 done in the body, whether they be good 
 or evil; so, Christ, in his office, as our 
 Creator, Redeemer, and Judge, bears the 
 same universal and impartial relation to all 
 mankind, whether they are acquainted or 
 not with the history of our redemption. 
 
 " And now," to use the language of our 
 great advocate for the Liberty of Prophecy- 
 ing, " if men will still say, I persuade to 
 indifferency, there is no help for me, for I 
 
 a 
 
XV1H 
 
 have given reasons against it ; I must bear 
 it as well as I can ; I am not yet without 
 remedy, as they are ; for patience will 
 help me, and reason will not cure them ; 
 let them take their course, I will take 
 mine." Bishop Taylor. 
 
CONTENTS. 
 
 PAGE 
 
 Preface > 
 
 Preliminary Observations 
 
 PART I. FROM THE CREATION TO THE FLOOD. 
 
 SECTION 
 
 I. The Creation of Man 17 
 
 II. The Fall of Man 20 
 
 III. The Promise 23 
 
 IV. CainaridAbel 25 
 
 V.Enoch 30 
 
 VI. TheFlood 32 
 
 Summary of the Argument 35 
 
 PART II. FROM THE FLOOD TO MOSES. 
 
 VII. Preliminary Observations ... 37 
 
 VIII. The Covenant with Noah 39 
 
 IX. Shem, Ham, and Japheth 43 
 
 X. The Confusion of Language 46 
 
 XI. The Call of Abraham ..... 54 
 
 XII. The Covenant renewed 58 
 
 XIII. The Destruction of Sodom 60 
 
 XIV. Abraham and Abimelech 63 
 
 XV. Ishmael * 65 
 
 XVI. Jacob and Esau 68 
 
 XVII. Joseph and Pharaoh 72 
 
 a 2 
 
XX 
 
 SECTION PAGE 
 
 XVIII. Intermarriages of the Patriarchs 74 
 
 XIX. Summary of the Argument 76 
 
 PART III. THE JEWISH ECONOMY. 
 
 Preliminary Observations. 79 
 
 XX. Moses and Jethro 84 
 
 XXI. The Law of Proselytes 89 
 
 XXII. The Moral Law 92 
 
 XXIII. The Ceremonial Law 95 
 
 XXIV. Sins of Ignorance 97 
 
 XXV. Sacrifice 99 
 
 XXVI. The Jews Trustees for the Gentiles 103 
 
 XXVII. The Law and the Promise 107 
 
 XXVIII. The Gibeonites Ill 
 
 XXIX. Ruth, the Moabitess 113 
 
 p XXX. David and Uriah ., 115 
 
 XXXI. Solomon's Prayer 117 
 
 XXXII. Queen of Sheba * 119 
 
 XXXIII. Job 121 
 
 XXXIV. The Psalms 123 
 
 XXXV. Elijah and the Widow 125 
 
 XXXVI. Naaman 127 
 
 XXXVII. The Samaritans 139 
 
 XXXVIII. Solomon and Hiram 131 
 
 XXXIX. Proverbs and Ecclesiastes 133 
 
 XL. Prophetic Descriptions of Christ's Kingdom 1 35 
 XLI. Intimations of God's Mercy towards the 
 
 Heathen 139 
 
 XLII. Prophetic Descriptions of Christ -. 143 
 
 XLIII. Nineveh 145 
 
 XLIV. Nebuchadnezzar and Belshazzar ...... 147 
 
 XL V. Cyrus ..,. 149 
 
 XLVI. The Jewish Dispersions 151 
 
 Summary of the Argument 154 
 
XXI 
 
 PART IV. THE LIFE OF CHRIST. 
 
 SECTION PAGE 
 
 Preliminary Observations 157 
 
 XL VII. St. John's Declarations concerning the 
 
 Messias 162 
 
 XL VIII. The Angelic Mission 165 
 
 XLIX. The Eastern Sages 167 
 
 L. The Ministry of St. John 169 
 
 LI. The Object of Christ's Mission 171 
 
 LIT. The Woman of Samaria 174 
 
 LIII. The Nobleman's Son 176 
 
 LIV. Christ's Reflections on the Widow of Sa- 
 
 repta and Naaman 178 
 
 LV. " Love your Enemies" 180 
 
 LVI. The Fowls of the Air 182 
 
 LVII. The Roman Centurion 185 
 
 LVIII. Chorazin and Bethsaida 188 
 
 LIX. The unpardonable Sin 191 
 
 LX. The Canaanitish Woman 193 
 
 LXI. " They glorified the God of Israel" - - 195 
 
 LXII. Impartial Retribution 197 
 
 LXIII. The little Child 199 
 
 LXI V. The lost Sheep 207 
 
 \ LXV. The many and few Stripes 209 
 
 LXVI. The grateful Samaritan 211 
 
 LXVII. The Pharisee and the Publican 216 
 
 LXVIII. The Blind have no Sin 219 
 
 LXIX. The Widow's Mite 221 
 
 LXX. TheTalents 223 
 
 LXXI. Christ the Judge of all 225 
 
 LXXII. " Forgive them, they know not what they 
 
 do." 227 
 
 LXXIIL The Baptismal Command 229 
 
 Summary of the Argument 237 
 
XX11 
 PART V. THE APOSTOLIC WRITINGS. 
 
 SECTION 
 
 Preliminary Observations. 247 
 
 LXXI V. " Through Ignorance ye did it. " 254 
 
 LXXV. Cornelius 257 
 
 LXXVI. Providence and Grace 259 
 
 LXXVII. Salvation is a free Gift . . 261 
 
 LXXVIII. Uncovenanted Mercies 263 
 
 LXXIX. St. Paul at Athens 266 
 
 LXXX. St. Paul at Melite 269 
 
 LXXXI. Retributive Justice 272 
 
 LXXXII. None righteous 275 
 
 LXXXIII. The God of the Jews and the Gentiles 278 
 
 LXXXIV. " Christ died for the Ungodly." 281 
 
 LXXXV. Redemption co-extensive with the Fall 284 
 
 LXXXVI. Sins of Infirmity 286 
 
 LXXXVII. The whole Creation 288 
 
 LXXXVIII. All may be saved 290 
 
 LXXXIX. The Immutability of God 292 
 
 XC. " Praise Him all ye Gentiles." 294 
 
 XCI. " Who maketh thee to differ ?" 296 
 
 XCII. "The last shall be first" 298 
 
 XCIII. Christ the Judge of all - 300 
 
 XCI V. The love of Christ - 802 
 
 XCV. Accepted according to ability ........ 304 
 
 XC VI. The blessing of Abraham 306 
 
 XC VII. The promise to Abraham -.....*. 308 
 
 XCVIII. The revelation of the mystery. 311 
 
 XCIX. Christ the Creator 313 
 
 C. Christ the Redeemer 315 
 
 CI. " I did it ignorantly" 317 
 
 CII. " Those that are without" 319 
 
 CIII. " Pray for all men" 321 
 
 CIV. " The Saviour of all men" 323 
 
xxm 
 
 CV. The humanity of Christ 325 
 
 CVI. The divinity of Christ 327 
 
 CVII. Faith of various kinds 329 
 
 CVIII. " Honour all men" 331 
 
 CIX. The intercession of Christ 333 
 
 CX. The multitude of the redeemed 335 
 
 Summary of the Argument 337 
 
 A general review of the evidence for the 
 salvability of the Heathen, with obser- 
 vations on its reference to some import- 
 ant controversies * 340 
 
 Appendix I. Containing the opinions of 
 eminent writers on the subject of Hea- 
 then salvability 383 
 
 Appendix II. Review of Edwards's His- 
 tory of Redemption 425 
 
TABLE 
 
 OF THE 
 
 PRINCIPAL TEXTS OF SCRIPTURE, 
 
 TO 
 
 ILLUSTRATE THE ARGUMENT FOR HEATHEN SALVABILITY, 
 WITH THE SECTIONS TO WHICH THEY RELATE. 
 
 PART I. Gen. i. 27 ; Acts xvii. 26. sect. i. 
 
 Gen. iii. 15. 24. Rom. iii. 23 ; 1 Cor. xv. 22. sect. 
 
 II. HI. 
 
 Gen. iv. 1 7 ; 1 John iii. 12. sect. iv. 
 Heb. xi. 5, 6. sect. v. 
 Gen. vi. 3 6. sect. vi. 
 
 PART II. Gen. ix. 8, 9 19 ; Heb. xi. 7. sect. vm. 
 Gen. ix. 8 ; xv. 16 ; Deut. ix. 4. sect. ix. 
 Gen. xi. 1,2. 5. 7 ; Deut. xxxii. 8. sect. x. 
 Gen. xii. 1 3 ; Acts xiv. 16 ; Gal. iii. 17 ; Gen. 
 
 xii. 3. sect. xi. 
 
 Gen. xviii. 18 ; Gal. iii. 19. sect. xn. 
 Gen. xviii. 20. 32. 1 Cor. iv. 5 ; sect. xin. 
 Gen. xx. 1 10 ; xxvi. 28. sect. xiv. 
 Gen. xvi. 10 ; Gal. iv. 22; Gen. xvii. 20, 21 ; xxi. 
 
 20; xxv. 17, 18. sect. xv. 
 Gen. xxxi. 44 51 ; Malachi i. 1 3 ; Rom. ix. 
 
 10. 12; Gen. xxxiii. andxxxv. 29. sect. xvi. 
 Gen. xii. 38, 39. Ezek. xx. 5 10. sect. xvii. 
 Gen. xii. 45; xlviii. 20 ; Exo4- " 21. sect, xvm* 
 
XXVI 
 
 PART III. Exod. xviii. 1. 12. 27. sect. xx. 
 Exod. xii. 49. sect. xxi. 
 
 Rom. ii. 14. Exod. xix. 5 ; sect. xxn. and xxm. 
 Numb. xv. 29; John ix/41. sect. xxiv. 
 Exod. xxxiv. 15 ; Jonah i. 15. sect. xxv. 
 Dent. ix. 1 5 ; Heb. xi. sect. xxvi. 
 Rom. Hi. 1, 2. sect. xxvii. 
 Josh. ix. 16 27. sect. xxvm. 
 Ruth ; Deut. xxiii. 7, 8. sect. xxix. 
 2 Sam. xi. xii. sect. xxx. 
 2 Chron. vi. 32, 33. sect. xxxr. 
 2 Chron. ix. 1 12 ; Matt. xii. 42. sect. xxxn. 
 Job xxxiv. sect. xxxm. 
 Psalms passim, sect, xxxiv. 
 
 1 Kings xvii. 12 22. Luke iv. 25. sect. xxxv. 
 
 2 Kings v. Luke iv. 27. sect, xxxvi. 
 
 2 Kings xvii. 24. 33. 41. Exod. ix. 20. sect. 
 
 XXXVII. 
 
 2 Chron. ii. 3. 9. 12 ; Isa. xxiii. 1 Kings iv. 10. 
 
 sect, xxxviii. 
 
 Prov. xxii ; Eccles. iii, 10, &c. sect, xxxix. 
 Isa. xlix ; Iii. 10, &c. ; Ezek. xvii. 23 ; xxxiv. 
 
 23 ; Luke ii. 29. sect. XL. 
 Gen. xviii. 23 25 ; Psalm xcvi ; Jer. xviii. 7 
 
 10, &c. sect. XLI. 
 
 Isa. ix. 6, 7 ; xxxii ; Ixi. sect. XLII. 
 Jonah iii; Matt. xii. 41. sect. XLIII. 
 Dan. iii ; v. 22 30. sect. XLIV. 
 Ezra i ; Isa. xliv. 28, &c. sect. xxv. 
 Isa. Ixvi. 19; Ezek. xx. 7 10. sect. XLVI. 
 PART IV. John i. 1 9, 10. sect. XLVII. 
 Luke ii. 13, 14. sect* XLVIII. 
 Matt. ii. 2. sect. XLIX. 
 Matt, iii ; Luke iii. 8. sect. L. 
 John iii. 16, 17. sect. LI. 
 John iv. 20 42 sect. LII. 
 
xxvn 
 
 PART IV. John iv. 4653. sect. LHI. 
 Luke iv. 25 27. sect. LIV. 
 Matt. v. 4348 ; Luke vi. 20 36. sect. LV. 
 Matt. vi. 2628. 32. sect. LVI. 
 Matt. viii. 10, 11. sect. LVII. 
 Matt. xi. 20 24; Lukexi. 31, 32. sect. LVIII. 
 Mark iii. 28. sect. LIX. 
 Matt. xv. 24, sect. LX. 
 
 Matt. xv. 31. xix. 2 ; Luke iv. 40. sect. LXI. 
 Matt. xvi. 27. Psalm Ixii. 12. sect. LXII. 
 Matt, xviii. 2. 10, 11 ; xix. 13 15. sect. LXIII. 
 Matt, xviii. 12. 14 ; Luke xv. 110. 32. sect, 
 
 IXIV. 
 
 Luke xii. 48; Rom. xi. 32. sect. LXV. 
 Luke x. 30 ; xvii. 12 18. sect. LXVI. 
 Luke xviii. 9 14; Matt, xxiii. 15. sect, LXVII, 
 Johnix. 41 ; Matt. xxi. 31. sect. LXVIII. 
 Mark xii. 42 ; Luke xxi. 2. sect. LXIX. 
 Matt. xxv. 14 30. sect. LXX. 
 Matt. xxv. 3146. Sect. LXXI. 
 Luke xxiii. 34 ; John xii. 32. sect. LXXII. 
 Matt, xxviii. 1 9 ; 1 Cor. vii. 1 9. sect. LXXIII. 
 PART V. Acts iii. 17. ; 1 Tim. i. 13. ; Luke xxiii. 34, 
 
 sect. LXXIV. 
 Acts x. 2. sect. LXXV. 
 Acts xiv. 16. sect. LXXVI. 
 Acts xv. 11 ; Titus, ii. 11. sect. LXXVII. 
 Acts iv. 12.; Acts xiii. 47.; Isaiah xlix. 6. sect, 
 
 LXXVIII. 
 
 Acts xvii. 16 34. sect. LXXIX. 
 Acts xxviii. 2 6. sect. LXXX. 
 Rom. ii. 6 10. sect. LXXXI. 
 Rom. iii. 10. sect. LXXXII. 
 Rom. iii. 29. sect. LXXXIII. 
 Rom. v. 6 21. sect. LXXXIV. 
 Rom. v. 11 21. sect. LXXXV. 
 
XXV1I1 
 
 PART V. Rom. vii; Heb. vi. 4 6. sect. LXXXVI. 
 Rom. viii. 18 22. sect. LXXXVII. 
 Rom. x. 12, 13. ; Gen. iv. 26. sect. LXXXVIII, 
 Rom. xi. 2932 ; Titus i. 2, 3. sect. LXXXIX. 
 Rom. xv. 11. sect. xc. 
 1 Cor. iv. 7. sect. xci. 
 
 1 Cor. v. 1. sect. xcn. 
 
 2 Cor. v. 10. sect. xcm. 
 
 2 Cor. v. 14 19. sect. xciv. 
 
 2 Cor. viii. 12. sect. xcv. 
 
 Gal. iii. 14. sect. xcvi. 
 
 Gal. iii. 16. sect. xcvu. 
 
 Ephes. iii. 3 9. sect, xcviii. 
 
 Col. i. 17 23. sect. xcix. 
 
 1 Tim. i. 15. sect. c. 
 
 1 Tim. i. 13 ; 1 Cor. ii. 8. sect. ci. 
 
 1 Cor. v. 13.; 1 Tim. iii. 7.; 1 Thess. iv. 
 
 sect. en. 
 
 1 Tim. ii. 1 6. sect. cm. 
 1 Tim. iv. 10. sect. civ. 
 Heb. ii. 16, 17. sect. cv. 
 Heb. viii. 1 . sect. cvi. 
 Heb- xi. sect. cvn. 
 1 Peter ii. 17. sect. cvm. 
 1 John ii. 1, 2. v. 10. sect. cix;. 
 Rev. v. 9; xxii. 12. sect. ex. 
 
LIST 
 
 OF THE 
 
 PRINCIPAL AUTHORS CITED. 
 
 Account of the East India Mission Lond. 1814 
 
 Account of the Danish Mission Lond. 1718 
 
 Agreement of the customs of the East Indians and 
 
 Jews Lond. 1 705 
 
 Balguy's (John) tracts Lond. 1734 
 
 (Thomas) Discourses and Charges . . . .Lond. 1817 
 
 Barclay's Apology. Lond. 1 736 
 
 Barrow's Works, 3 vols. Lond. 1716 
 
 Baxter's Reasons of the Christian religion Lond. 1667 
 
 Universal Redemption. .. . Lond. 1694 
 
 Beveridge's (Bp.) Works, 9 vols Lond. 1824 
 
 Blair's Sermons, 2 vols. 1815 
 
 Brerewood's Enquiries touching languages, &c, 1635 
 
 Butler's (Bp.) Analogy Lond. 1736 
 
 Cambridge Tracts on Predestination Camb. 1719 
 
 Chandler's Sermons, 4 vols. Lond. 1768 
 
 Chillingworth's Works Lond. 1719 
 
 Clarke's Sermons, 11 vols Lond. 1749 
 
 Corpus and Syntagma.Confessionum Genev. 1612 
 
 Crantz's History of Greenland, 2 vols 1767 
 
 Doddridge's Lectures, 2 vols. Lond. 1799 
 
XXX 
 
 Edwards's History of Redemption, by Erskine "Lond. 1823 
 Eveleigh's Damp ton Lectures Oxford 1 794 
 
 Feltham's Resolves. Lond. 1709 
 
 Felton's Vindication of the Christian Faith Lond. 1732 
 
 Foster's Sermons, 3 vols Lond. 1745 
 
 Essays, 2 vols. * Lond. 1805 
 
 Gibson's (Bp.) Pastoral Letters Lond. 1735 
 
 Gill's Body of Divinity, 4to Lond. 1815 
 
 Goodwin's Redemption Redeemed Lond. 1651 
 
 Graves on the Pentateuch, 2 vols Lond. 1815 
 
 Gray's Key to the Old Testament Lond. 1805 
 
 Grove's Sermons, 4 vols Lond. 1747 
 
 Hales's (John) Works, 3 vols Glasgow 1764 
 
 Harris on the Messiah * Lond. 1724 
 
 Heylin's Historia Quinquarticularis. Lond. 1660 
 
 Home's (Bp.) Sermons Lond. 1824 
 
 Horsley's (Bp.) Sermons .Lond. 1826 
 
 Jenkin on the Christian Religion, 2 vols. Lond. 1721 
 
 Jortin's Sermons, 4 vols. Lond. 1771 
 
 Laurence's (Abp.) Bampton Lectures Oxford. 1805 
 
 Law's (Bp.) Theory of Religion Camb. 1 745 
 
 Leland's Deistical Writers, 2 vols Lond. 1 798 
 
 against Tindal, 2 vols. Dub. 1733 
 
 Leslie's Works, 2 vols Lond. 1724 
 
 Limborch's Theologia Christiana Amsterdam 1686 
 
 Locke's Reasonableness of Christianity Lond. 1695 
 
 Mant's (Bp.) Bampton Lectures Oxford 1813 
 
 Newton's (Bp.) Works, 6 vols Lond. 1 787 
 
 8 
 
XXXI 
 
 Paley's Evidences, 2 vols Lond. 1804 
 
 Natural Theology Lond. 1813 
 
 Park's Travels in Africa, 2 vols Lond. 1817 
 
 Pearson (Bp.) on the Creed, 2 vols Oxford 1 797 
 
 Seeker's (Abp.) Sermons, 4 vols Lond. 1770 
 
 Seed's Sermons, 4 vols Lond. 1 747 
 
 Sherlock (Bp.) on Prophecy Lond. 1 754 
 
 Sermons - Lond. 1 764 
 
 Shuckford's Connection of Sacred and Profane history, 
 
 4 vols 1808 
 
 Tatham's Discourses on Divinity. Lond. 1770 
 
 Taylor's (Bp.) Life of Christ, 2 vols. Lond. 1811 
 
 Liberty of Prophecying Lond. 1647 
 
 Tillotson's (Abp.) Works, 3 vols. Lond. 1735 
 
 Tomline's (Bp.) Elements of Theology, 2 vols Lond. 1804 
 Refutation of Calvinism Lond. 1811 
 
 Warburton's (Bp.) Divine Legation Lond. 1765 
 
 Watts's Works, 9 vols Leeds 1812 
 
 Ruin and Recovery of Mankind Lond. 1742 
 
 Whitby on the Five Points Oxford 1816 
 
 N.B. For the sake of compression, I have found it neces- 
 sary to shorten several of the quotations, and occasionally 
 have brought distinct sentences together, to avoid extraneous 
 matter. But, by the foregoing List, it will be easy for the 
 reader to consult the original authors, by whom he will 
 find the topics in general treated at much greater length. 
 
PRELIMINARY OBSERVATIONS. 
 
 As it is the professed object of the present 
 work to establish that as an essential doc- 
 trine of Christian Theology, which has 
 hitherto been treated by some, as dubious 
 and apocryphal, and by others, as a mere 
 private and curious speculation ; it is expe- 
 dient, that, before we enter on its scriptural 
 evidence, we should distinctly state the 
 nature of the question, the principles on 
 which it rests, and the general opinions 
 which have been entertained concerning it. 
 As to the question, whether the benefits 
 of Christ's Redemption extend to all the 
 individuals of the human race, or whether 
 they are to be confined exclusively to the 
 members of the Christian Church; there 
 can be no enquiry of more real impor- 
 tance, and none which is more intimately 
 
 B 
 
connected with the moral and internal evi- 
 dence for Christianity. It is quite in vain, 
 I apprehend, for men to write or read the 
 most elaborate or ingenious treatises on 
 Natural Theology, or to study the analogy 
 of Natural and Revealed Religion, so long 
 as any doubt remains, whether the great 
 majority of the human race are interested 
 in " the only name which is given under 
 heaven whereby we may be saved." 
 
 It is true, that many have condemned 
 all such enquiries as fruitless, if not pre- 
 sumptuous. Thus the excellent Bishop 
 Home : " To the curiosity, which, negli- 
 gent of its own interest in Christ, is ever 
 anxiously enquiring into the future destina- 
 tion of those who have never heard of him, 
 the proper answer, surely is, "What is 
 that to thee ? Follow thou me." Sermon 
 on the Epiphany, p. 145. But this, it 
 should be remembered, is taking for grant- 
 ed the point, that the Scriptures have left 
 us no information on this interesting topic. 
 Not only so, it is, in some measure, mis- 
 representing the object of enquiry ; which 
 is, not as to the number of the Heathen 
 
who shall be saved, but as to their universal 
 capability of salvation through the Re- 
 demption of Christ. 
 
 For my part, I shall not disguise my opi- 
 nion, that, if there has been but one Re- 
 velation from God to man, that Revelation 
 must, in its virtues and effects, be designed 
 for the common benefit of all ; and that it 
 is quite nugatory to enlarge on the love, 
 the justice, and the equity of God, and then 
 to exclude the great body of mankind from 
 the means of salvation. 
 
 As to its being a merely curious enquiry, 
 I answer, that nothing is merely curious, 
 which concerns our reverence for the Divine 
 Attributes, or which relates to the moral 
 and spiritual happiness of our fellow-crea- 
 tures : 
 
 Homo sum, human! nihil a me alienum puto. 
 
 When I look back upon past ages, and 
 survey the multitudes of millions who lived 
 and died before the Christian era ; when I 
 then contrast the wild wastes of heathen 
 barbarism with the narrow limits of the 
 Christian Church ; when I carry forward 
 
 B 2 
 
my views, and reflect, that, probably for 
 ages to come, the great majority may still 
 remain strangers and exiles from our com- 
 munion ; I feel myself bound, by every tie 
 of nature and of grace, to examine whether 
 the system of the Bible is not built on the 
 history of the world, and whether it is not 
 commensurate with the whole family of 
 mankind. 
 
 And what is it which encourages this 
 cheering expectation ? It is surely this, 
 that, if our Religion has proceeded from 
 the one and only God, it must have been 
 baptized into the divine attributes. If it 
 be divine, it cannot be partial ; if it be 
 celestial, it cannot be local ; if it proceed 
 from Him " with whom there is no variable- 
 ness, neither shadow of turning;" as, it 
 began with the origin of the human race, 
 so must it comprehend all tongues and 
 kindreds and nations and families, even to 
 the end of the world. 
 
 The objections of infidelity can never be 
 effectually refuted, till we take away the 
 matter of such reasoning. No man is 
 bound to believe that of his Maker, which 
 
lie would not dare to impute to any just or 
 benevolent man. If you lay it down as a 
 fundamental doctrine of the Gospel, that 
 none can be saved but through the re- 
 demption of Christ, and that Christ is 
 essentially divine; then, be assured, that 
 either the redemption of Christ must be 
 extended to the whole human race, or that 
 the truth of the Gospel must be established 
 on the sacrifice of all the divine attributes. 
 Hence it is, also, that our controversies 
 with Calvinists have been attended with 
 such dubious and imperfect success. What 
 is it that we have been labouring to prove ? 
 That God's " covenanted" mercies are con- 
 fined to the members of the Christian 
 Church. Now, this is Calvinism in all its 
 force to the great body of mankind ; be- 
 cause it supposes, that God could treat 
 them in the very same manner which the 
 Calvinist supposes that he does treat all 
 but some elect members of the Church. 
 There is no rational hope of success against 
 the Predestinarian, whilst we thus demo- 
 lish the very foundation of Universal Re- 
 
6 
 
 demption. Whilst the battle is fought 
 merely amongst Christians and for Chris- 
 tians, the Calvinists, I think, will always 
 possess a decided advantage ; because you 
 give them up the very point at issue, viz. 
 That God is no respecter of persons, and 
 that he does treat all men with equity 
 and impartiality. 
 
 Let no man, therefore, view this ques- 
 tion respecting the salvability of the hea- 
 then, as a mere question of curiosity ; it 
 stands connected with all our controversies 
 with unbelievers, and with many of the con- 
 troversies amongst ourselves. Thus, if the 
 proper divinity of Christ is to be main- 
 tained against the Socinian, I am of opi- 
 nion, that we must not only " strengthen 
 our stakes, but lengthen our cords." The 
 doctrine of Christ's divinity is most inti- 
 mately connected with the question, whe- 
 ther " he is the Saviour of all men, as well 
 as of them who believe." Once confine 
 the benefits of his atonement to the mem- 
 bers of the Church, and you destroy the 
 foundation of his divinity. Did He create 
 
only the members of the Church ? Is he 
 to be the Judge only of professing Chris- 
 tians ? 
 
 It is surprising that this subject has not 
 been viewed in all the extent of its impor- 
 tance ; but too many are fond of a little 
 corporate religion, and they seem to think, 
 that, in the same proportion as they can 
 prove their privileges to be exclusive, in 
 the same degree do they demonstrate their 
 value. And thus, because there are many 
 valuable privileges annexed to the profes- 
 sion of Christianity, there are not a few 
 who consign the heathen to certain and in- 
 evitable perdition. Others affect to know 
 nothing about their situation, and at the 
 very moment they are advocating the doc- 
 trine of Universal Redemption against Cal- 
 vinists, they confine this Universal Re- 
 demption to the Members of the Christian 
 Church, that is, to about one in a hundred 
 of all who have existed. Others, whilst 
 they avow that there is no salvation, but 
 through Christ, make them over to " the 
 uncovenanted mercies" of God. Now, it 
 is against such wavering, inconsistent, and 
 
8 
 
 contradictory behaviour, that I enter my 
 protest. Let the doctrine of Universal 
 Redemption either be given up, or let it 
 be supported as it relates to all mankind. 
 Let us no longer fight the battle with Cal- 
 vinists, as if we could separate our inte- 
 rests from the great body of our fellow- 
 creatures; and let us found our hope of 
 redemption, not upon any partial or exclu- 
 sive privileges, but on that Covenant to 
 redeem the world which was made with 
 God in Christ from before the foundation of 
 the world, but which has been manifested 
 to us in these last times. 
 
 " I speak of the dispensation of Chris- 
 tianity," says Paley, " as distinct from 
 Christianity itself. The dispensation may 
 already be universal. That part of man- 
 kind which never heard of Christ's name, 
 may, nevertheless, be redeemed. That is, 
 placed in a better condition with respect to 
 their future state by his intercession ; may 
 be the objects of his benignity, as well as of 
 the propitiatory virtue of his passion." Na- 
 tural Theology, p. 530. 
 
 As it is on this important distinction be- 
 
9 
 
 tween the Dispensation of Christianity, and 
 its Revelation, that our present argument 
 is built ; I shall beg leave to point out its 
 truth and reality, and to assign my reasons 
 why the timid and hypothetical language 
 of Paley and other writers, should hereafter 
 be exchanged for a more definite and de- 
 cided avowal. 
 
 And first, as it is the doctrine of Scrip- 
 ture, " that God created all things by 
 Jesus Christ," " that he is the head of all 
 things, and that by him all things do con- 
 sist," it will follow, that this world is the 
 Mediatorial kingdom of Christ, and that, as 
 " the one Mediator between God and man," 
 he bears the same relation to the whole 
 human race. 
 
 On the admission, that Christ is the 
 Creator, the Saviour and the Judge of all 
 men, it will follow, that Christianity, as a 
 system and Dispensation, has always been 
 in the world, and that it is the only channel 
 of communication between heaven and 
 earth. Admitting the truth of these facts 
 and transactions, the consequences arising 
 from them are quite independent of the 
 
10 
 
 knowledge or ignorance of individuals ; the 
 unconsciousness of infancy, and the igno- 
 rance of barbarism cannot affect them any 
 more than they can affect the existence of 
 the Deity. The Gospel is founded on mat- 
 ters of fact, which facts have an unlimited 
 and immutable reference to all men. See 
 Butlers Analogy. Part II. ch. I. Sect. 2. 
 
 Secondly, that the system or dispensation 
 of the Gospel is not dependent on its his- 
 torical Revelation, is plain from the whole 
 series of prophecies and promises concerning 
 it, extending from the creation of the world 
 to the end of time. Whatever might be 
 the knowledge or ignorance of the Patri- 
 archs, and of others under the Jewish 
 economy ; we are expressly told, that they 
 were saved in virtue of those promises 
 which they had not received, but which 
 they beheld afar off. Heb. xi. 
 
 The whole of St. Paul's reasoning con- 
 cerning the priority of the promise to the 
 Jewish law, and of its reference to the Gen- 
 tile world, proceeds on the same distinc- 
 tion. See Gal. iii. 17. 
 
 And here, let me observe, that when the 
 
 2 
 
11 
 
 Scriptures of the Old or New Testament 
 speak of the Gentiles, they speak of " all 
 the families of the earth," and not of the 
 converted Gentiles, or Christians only, as is 
 commonly understood. The Jews, it is 
 true, under the term Gentiles (D*\J ^vi?) con- 
 cealed the bitterest sentiment of reproach. 
 But we are, by no means, authorized to 
 follow them in such narrow prejudices; 
 and indeed, it would be absurd to do so, 
 because we should thus be necessarily re- 
 proaching ourselves. "Is he the God of 
 the Jews only, is he not of the Gentiles 
 also ?" Rom. iii. 29. " When the Gen- 
 tiles which have not the law do, by nature, 
 the things contained in the law ; these, 
 having not the law, are a law unto them- 
 selves." Rom. ii. 14. Under the term 
 " Jew and Gentile," or "Jew and Greek," 
 the whole body of mankind are denoted 
 in the New Testament. Let my reader, 
 therefore, remember, that the term Gentile 
 as opposed to Jew, implies no matter of 
 necessary reproach, but that it merely de- 
 signates a line of descent. 
 
12 
 
 Lastly, that the dispensation of the Gos- 
 pel is independent of its Revelation, is 
 plain from several declarations of Scripture 
 concerning it. Thus St. Paul : " The 
 Scripture foreseeing that God would justify 
 the Heathen through faith, preached the 
 Gospel unto Abraham, saying, In thee 
 shall all nations be blessed." Gal. iii. 8. 
 It is in this sense, termed " the mystery 
 which was hidden in God ;" " the secret pur- 
 pose which was purposed in Christ Jesus 
 our Lord," &c. ; from all which, it is certain, 
 that the existence of the Gospel, as a sys- 
 tem of Divine Mercy and Redemption, is 
 distinct from its knowledge as an outward 
 Revelation, and as a subject of human be- 
 lief. Now, it is upon this distinction, as it 
 regards the Heathen, that our entire argu- 
 ment is built respecting their interest in 
 Christ, as the Saviour and the Redeemer of 
 the world. For, as we believe, that the Pa- 
 triarchs and Jews of old possessed this in- 
 terest, though they knew little or nothing 
 of the peculiar doctrines of Christianity ; 
 so also, is it our purpose to shew, that the 
 
13 
 
 same interest does still extend over the 
 Pagan nations, though they have never 
 heard the name of their Redeemer. 
 
 But, let me again repeat, that it is my 
 object to bring our religion into contact 
 with the whole history of mankind ; not to 
 represent it as if any " could be saved by 
 the law or sect which he professeth *." 
 Still less could I countenance that indefi- 
 nite liberality which derides as matter of 
 indifference what we believe or what we 
 deny 
 
 " For modes of faith, let senseless bigots fight, 
 His can't be wrong, whose life is in the right." 
 
 If this view of Christianity be correct, it 
 has indeed provided every man, whether 
 Christian or Heathen, with the means of 
 salvation. " To some it has given more, to 
 others less to every man according to his 
 ability." But, as it has made every one 
 strictly responsible for what he actually 
 possesses, so far from the knowledge of it 
 being a matter of indifference, it is to those 
 
 * Article xviii. 
 
14 
 
 who enjoy it, the very test and criterion of 
 their trial. If the light which is in them 
 be darkness, how great is that darkness ! 
 
 Nor has our enquiry respecting the sal- 
 vability of the Heathen any connection 
 with the dreams of Universal Restoration. 
 When all men shall stand around the 
 judgment seat of Christ, the Heathen, 
 as well as others, will receive their allotted 
 portions of punishment or reward. This 
 we learn from our Saviour's declaration : 
 " In the day of judgment, it shall be more 
 tolerable for the cities of Sodom and Go- 
 morrah." But there is no authority for 
 supposing their dooms will not be final. 
 Whether this argument be thought true 
 or false, it has no tendency to unsettle any 
 one article of orthodox Christianity; but 
 on the contrary, it lends force and beauty 
 to every doctrine which has been received 
 as such by the Christian Church. 
 
 That the Scriptural evidence for the sal- 
 vability of the Heathen might be seen in 
 all its amplitude and extent, I have ar- 
 ranged my argument under the form of 
 short sections ; each of which is founded 
 
15 
 
 on some clear passage in the Old or New 
 Testament. For this purpose, I have fol- 
 lowed the History of the Bible, from the 
 creation of man, through the Patriarchal 
 and the Mosaic economy, to the life of 
 Christ, and to the age of the Apostles. 
 When the number and variety of these 
 sections, are considered, combining at once 
 the value of incidental allusion, and the 
 force of direct argument ; I hope, it will 
 not be thought that I have laboured in 
 vain. This track, I am aware, has been but 
 little frequented, so little, that I have 
 sought in vain for any professed work of 
 this kind in the English language. 
 
 Avia Pieridum peragro loca, nullius ante 
 Trita solo ; juvat integros accedere fontes 
 Atque haurire. 
 
 But I have diligently sought for such 
 incidental confirmations of my argument, as 
 I could meet with in writers of eminence : 
 and of these a copious list will be found in 
 the Appendix. Still I would beg my rea- 
 der to try the doctrine solely by the force 
 of Scriptural evidence. I am satisfied, that 
 
16 
 
 it will be found amply sufficient to sup- 
 port our conclusions, and it is a mine which 
 I do not pretend to have exhausted, though 
 I have diligently laboured at it. Let us 
 then lay aside all the partiality of precon- 
 ceived opinions; it is to the word and 
 testimony that we appeal, and by that 
 word and testimony we are content to 
 stand or fall. 
 
 As to the opinions which have been en- 
 tertained on this subject, they may be ar- 
 ranged under three classes. First, it has 
 been positively affirmed by some, such as 
 Barrow, Tillotson, &c. : Secondly, it has 
 been positively denied by others, such as 
 Beveridge, and the Calvinistic writers : and 
 Thirdly, it has been neither affirmed nor 
 denied, but either hoped or doubted, by a 
 still greater number. I need scarcely say, 
 that it is to this intermediate class, this 
 work is peculiarly addressed. 
 
THE 
 
 NATURE AND EXTENT 
 
 OF THE 
 
 CHRISTIAN DISPENSATION. 
 
 PART THE FIRST. 
 
 THE CREATION TO THE FLOOD. 
 
 SECTION I. 
 The Creation. B. C. 4000. 
 
 THE History of the Bible commences with 
 an account of the creation of the world ; 
 and it informs us, that from a single pair of 
 human beings, the whole human race has 
 descended. " He hath made of one blood 
 all nations of men to dwell on the face of 
 the earth." 
 
 From the whole of Scripture, it also 
 c 
 
18 
 
 appears, that Adam was treated and con- 
 sidered as the federal head and representa- 
 tive of all his posterity, and that according 
 to his behaviour, he would entail happiness 
 or misery on his descendants. 
 
 If Adam, then, had continued in inno- 
 cence, there is every reason to conclude, 
 that neither Sin or Death would have en- 
 tered into the world; because he was 
 dealt with by his Maker, as the Father of 
 Mankind. For though, as Bishop Butler 
 justly remarks, " the very enquiry what 
 would have followed, if God had not done, 
 as he has done, may have in it some very 
 great impropriety, and ought not to be 
 carried on any further, than is necessary 
 to help our partial and inadequate concep- 
 tion of things ;" (Analogy, part II. ch. 5.) 
 yet, for the sake of trying the force of an 
 argument, we may be allowed to make this 
 natural supposition. 
 
 If, then, all men would have lived by 
 Adam's Innocence, (and this, be it remem- 
 bered, is something more than an hypothe- 
 sis, since all men have suffered by Adam's 
 guilt,) we conclude, by plain and necessary 
 
19 
 
 inference, that all men have been treated 
 on the same universal principles, and that 
 " there is no respect of persons with. God." 
 This argument acquires peculiar force 
 from its connection with the first creation 
 of man, because the first creation has a 
 reference to all that follows. It is like lay- 
 ing the first stone of a building. The 
 whole superstructure must depend on its 
 solidity. The more deeply any man pon- 
 ders the fact, that the whole family of 
 mankind have descended from the same 
 parents, the more fully will he be persua- 
 ded, that all the members of this family 
 have been treated by God with the same 
 impartial equity and justice. See Connec- 
 tion of Natural and Revealed Theology. 
 Part /. Sect. 7. 
 
 c 2 
 
20 
 
 SECTION II. 
 
 The Fall 
 
 THE reasoning, in the foregoing chapter, 
 is amply confirmed by the event which 
 took place soon after the Creation, and 
 whilst only a single pair of human beings 
 existed. Our first parents fell into sin, 
 and thereby brought on themselves and 
 their posterity the penalties of disobedience. 
 In ^consequence, they were driven out of 
 Paradise, compelled to earn their bread 
 with the sweat of their brow, rendered 
 liable to sickness and sorrows, and doomed, 
 after a short interval, to return again to 
 their dust. Gen. iii. 15 24. 
 
 These are effects which have extended to 
 all mankind, they are penalties which are 
 suffered alike by all the nations of the 
 earth. Here, then, " there is no respect 
 of persons," no mark of favouritism or 
 partiality, and the cause which the Scrip- 
 ture assigns is adequate to the effect : " In 
 
21 
 
 Adam all die." " All have sinned, and 
 come short of the glory of God." 
 
 But if all men are thus treated as sinners 
 on account of Adam's fall, surely, a strong 
 inference arises, that, whatever might be 
 the future treatment or experience of 
 man, it would extend to all the posterity 
 of Adam ; and that, if any plan of grace 
 and mercy were designed for our recovery, 
 it would be co-extensive with the wants 
 of the whole human race, and not confined 
 to any exclusive portion. 
 
 Unless the force of this reasoning be 
 admitted, a heavy and, I think, an insu- 
 perable difficulty will always attend on the 
 history of the Fall. That some should be 
 punished for Adam's transgression, and 
 that others should not be punished, may 
 suit the principles of Calvinism ; but the 
 moment it is admitted, there is an end to 
 the doctrine of Universal Redemption*. 
 
 * Bishop Sherlock carries this argument even still 
 further : " God would not have suffered the world to 
 have been filled with weak and miserable creatures, 
 had he not intended them for objects of mercy.'* See 
 his Appendix to the Dissertation on the Fall at the end 
 
22 
 
 This inference is also confirmed by facts. 
 The effects of the Fall, both natural and 
 moral, undoubtedly extend to all nations ; 
 yet there is likewise the same capability 
 of repentance to be discovered in all. 
 Even Greenlanders and Hottentots may be 
 brought to the knowledge of Christ. But 
 if there be this capability in all men for 
 receiving the remedy, then, it is a plain 
 intimation, that the remedy was designed 
 for all ; nor can any man avoid this con- 
 clusion, but by resorting to the doctrine 
 of eternal and irrespective decrees. 
 
 of his Discourses on Prophecy, p. 287. Consult Anno- 
 tations of Natural and Revealed Theology, Part I. 
 Sect. 912. 
 
23 
 
 SECTION III. 
 
 The Promise. 
 
 As punishment had been inflicted on 
 the first pair of human beings in their 
 federal character, as the common progeni- 
 tors of mankind ; so was the hope and 
 promise of its mitigation and pardon con- 
 ferred upon them in the same capacity. 
 " I will put enmity between thee and the 
 woman, between thy seed and her seed. 
 It shall bruise thy head, and thou shalt 
 bruise his heel." Gen. iii. 15.* 
 
 Now, it should be distinctly remembered, 
 that this promise was given at a period, 
 not only when Adam had no children born, 
 
 * If we consider the first Prophecy as the founda- 
 tion of their hopes, in which all the sons of Adam have 
 an interest ; in which the ages yet to come, as well as 
 the present and those already past, are concerned, we 
 shall not wonder to find that the administrations of 
 Providence have in all ages relation to this Prophecy, 
 and shall have, till the end of all things brings with it 
 the appointed time of the full accomplishment. 
 Sherlock on Prophecy, p. 77. 
 
24 
 
 but before any had been begotten by Mm. 
 Hence, Cain and all men have come into 
 the world, not in the state of Adam imme- 
 diately after the Fall, but in the state that 
 he was after he had received the promise- 
 Hence, we infer, that none are born in a 
 state of damnation, but that all are born 
 under the protection of the promise ; i. e. 
 in a solvable condition, and under the 
 covenant of Grace. 
 
 This inference is amply confirmed by 
 the general declaration of Scripture, as will 
 be shown in the progress of our enquiries. 
 For the present, it is sufficient to remember 
 a single passage " As in Adam all die, 
 even so in Christ shall all be made alive." 
 
25 
 
 SECTION IV. 
 
 Cain and Abel. 
 
 THAT our first parents had cheerful hopes 
 of their progeny, is confirmed by the 
 exclamation of Eve on the birth of Cain, 
 her first-born child : " I have gotten a 
 man from the Lord." Gen. iv. 1. words, 
 which however dubious, in their critical 
 meaning, must be interpreted so as to 
 denote the cheerful expectations of Eve. 
 
 That such expectations were not rea- 
 lized, makes nothing against our argument. 
 We do not undertake to prove the actual, 
 but the possible salvation of all men. Now, 
 that Cain was not rendered naturally inca- 
 pable of partaking the promised blessing, 
 is evident from the Divine Remonstrance : 
 " If thou doest well, shalt thou not be 
 accepted ?" Gen. iv. 7. 
 
 Cain and Abel were like any other two 
 children of the same family, one of whom 
 shall turn out well, and the other ill ; one 
 
26 
 
 of whom shall, from his youth, discover 
 wicked, revengeful, malicious propensi- 
 ties, whilst the other is amiable and 
 benevolent. Is there any thing surprising 
 in this contrast ; any thing which obliges 
 us to resort to the solution of a Divine 
 decree ? It seems to be the natural con- 
 sequence of a state of free agency, in which 
 there are contrary and conflicting desires 
 of good and evil " the flesh lusting against 
 the Spirit, and the Spirit lusting against 
 the flesh/' 
 
 " Cain was of that wicked one, and slew 
 his brother. And wherefore slew he him ? 
 Because his own works were evil, and his 
 brother's were righteous." 1 John iii. 12. 
 This is a plain and intelligible account. 
 But it gives no sanction to the doctrine 
 of an eternal and irrespective decree con- 
 cerning him. 
 
 Still further to confirm this reasoning, 
 it should be remembered, that Cain, evil 
 as he was, had ample time granted for 
 repentance ; and that, when remorse had 
 driven him to despair, and his atrocity had 
 exposed his life " to any one who might 
 
27 
 
 find him ;" that a severe denunciation was 
 issued against all who should attempt to 
 slay him. It is unnecessary for us to 
 enquire into the cause of this indulgence ; 
 but it is very important to remember it, as 
 it relates to our general argument. Whe- 
 ther Cain availed himself or not of this 
 mercy, does not affect our conclusion. It 
 is enough that it was offered to him, and 
 as a mark of divine compassion towards the 
 first great moral criminal, it ought to have 
 no small influence on our minds. If it was 
 the suspension of a punishment, because 
 it was the first offence of the kind; then 
 it betokens that very tenderness and for- 
 bearance, on which so great a part of our 
 reasoning must depend, as relating to the 
 acceptance of the more virtuous Heathens. 
 With respect to the sacrificial offerings 
 of Gain and Abel, the main difference as 
 to their acceptance with God, must have 
 arisen from the very opposite tempers 
 and intentions of the respective worship- 
 pers. By faith Abel offered a more ex- 
 cellent sacrifice than Cain, but the supe- 
 riority of his <; faith" was connected with 
 
 1 
 
28 
 
 the righteousness of his works, i. e. with 
 his superior virtue, and moral excellence. 
 His faith, indeed, could only at the best, 
 have been a very imperfect glimpse of what 
 we now mean by faith in Christ; but it 
 was accepted because it was sincere, and 
 was supported by the integrity of his 
 life. 
 
 Hence, I think, it may be inferred, that 
 even the prayers and sacrifices of the Hea- 
 thens, when offered up with such feelings 
 of penitence and trust in God as their situ- 
 ations admit, will not be rejected, because 
 they have no professed reference to a 
 Redeemer of whom they have never heard. 
 It is no doubt in virtue of the one sacrifice 
 on the cross, that all such prayers and 
 offerings can be acceptable ; but, when we 
 reflect, how dim and partial must have been 
 the knowledge of those " who received 
 not the promises, but who beheld them 
 afar off;" I can see no difficulty in believ- 
 ing, that many prayers and offerings of 
 Pagan nations have also been accepted for 
 the sake of " the Lamb who was slain from 
 before the foundation of the world." 
 
29 
 
 There are two instances of Gentile sacri- 
 fice recorded in Scripture, which were cer- 
 tainly accepted, the one is that of Jethro, 
 (see Sect. 20.) the other, that of the mari- 
 ners who took up Jonah, (see Sect. 43.) 
 " Then the men feared the Lord exceed- 
 ingly, and Coffered a sacrifice unto the 
 Lord." ch. i. 16. 
 
30 
 
 SECTION V. 
 
 Enoch. 
 
 BY far the most remarkable event which 
 is recorded of the antediluvian world 
 is the translation of Enoch, who " w r alked 
 with God, and was translated that he 
 should not see death, for he had this testi- 
 mony, that he pleased God." Heb. xi. 5. 
 
 That Enoch's faith could correspond 
 only to the times and circumstances in 
 which he lived, is a self-evident proposi- 
 tion. It was the faith of a patriarch, not 
 of a Christian. He lived and acted like 
 one who believed " that God is, and that 
 he is the rewarder of them who diligently 
 seek him/' Heb. xi. 6. 
 
 But, if this is to be taken as the sum- 
 mary of Enoch's faith and piety, and if 
 he was so strikingly rewarded for acting 
 up to that primitive, but partial light 
 which he enjoyed; does it not show, 
 " that every man is accepted according to 
 the ability which God hath given him ;" 
 
31 
 
 and if so, will it not tend to demonstrate 
 our argument, that even a poor Heathen, 
 acting upon the dictates of his conscience, 
 will be received and pardoned in virtue of 
 " that propitiation which has been made for 
 the sins of the whole world ?" 
 
32 
 
 SECTION VI. 
 
 The Flood. 
 
 WHEN men had multiplied, and had be- 
 gun to spread over the earth, they became 
 extremely vicious, so that all flesh was 
 corrupt, and the earth was filled with vio- 
 lence. 
 
 This extreme and universal wickedness 
 of the antediluvian world is most satisfac- 
 torily accounted for from the great length 
 of their lives, and from the vast strength 
 of their bodily constitutions. Men became 
 giants in crime, as well as in stature, when 
 they could look forward to centuries of 
 indulgence, and when the fears of another 
 life were placed at such an immense dis- 
 tance. 
 
 But, to whatever height their wickedness 
 arose, there is not the smallest authority in 
 Scripture for imputing it to any other 
 source, than their own wilful misconduct. 
 Every rational, and probably many ex- 
 traordinary methods had been used for 
 
33 
 
 their reformation as we may gather from 
 that expression. " My spirit shall not al- 
 ways strive with man." Gen. vi. 3. 
 
 And strong as the Scriptural expressions 
 are respecting their general wickedness, I 
 know not whether we are authorized in 
 concluding, that all men without excep- 
 tion, were equally depraved. If so, it 
 should be remembered, that the descend- 
 ants of Seth must have very suddenly 
 changed their moral characters. Is it pro- 
 bable, for instance, that the children of 
 Enoch derived no benefit from the piety 
 of their parent ? 
 
 Certain it is, such was the reigning 
 corruption, that it was for the good of all 
 such a state of things should be made to 
 terminate. But, we must not construe 
 general expressions too strictly ; still less 
 are we to conclude, that all who perished 
 in the Flood, perished eternally, for this 
 would include infants, and children; a 
 monstrous and incredible supposition, and 
 one, if admitted, which would let in Calvin- 
 ism with all its horrors. 
 
 It is clear from Scripture, that the ante- 
 D 
 
34 
 
 diluvians had ample means afforded for re- 
 pentance. They must have been well ac- 
 quainted with the history of the Creation 
 and the Fall ; they had witnessed the trans- 
 lation of Enoch, Noah had been a preacher 
 of righteousness amongst them for several 
 hundred years, if then they neglected 
 such monitions, it does not affect the argu- 
 ment for their salvability, but it merely 
 shews, they were obstinately bent on their 
 own destruction. To confirm this reason- 
 ing, we need only call to mind the single 
 expression, " It repented the Lord, and it 
 grieved him at his heart." This expression 
 clearly intimates, that " God hath no plea- 
 sure in the death of the wicked, but rather 
 that he should be converted and live." 
 
35 
 
 Summary of the Argument. 
 
 IT has been the tendency of the preceding 
 observations to shew that the treatment of 
 the antediluvian world, so far as we can 
 judge of it from Scripture, was conducted 
 on the principles of impartial justice, that 
 none were excluded from the mercy of God 
 but by a wilful and obstinate perseverance 
 in known and unrepented sin, and that 
 consequently every inference which can be 
 deduced from this history, is in favour of 
 our general argument for the salvability of 
 all nations. 
 
 But, as it is not to be disguised that our 
 information respecting the antediluvian 
 race is very scanty, so it is important to 
 remember, that it stands distinct from any 
 necessary connection with the subsequent 
 history of mankind. After the Flood, the 
 human race may be said to have started 
 anew, and such a wide and important 
 alteration arose from the contraction of 
 human life, that it may, perhaps, be better 
 D 2 
 
36 
 
 to commence our argument from the latter 
 period. 
 
 Should any one, then, be dissatisfied with 
 the effect of the foregoing reasoning as it 
 relates to our general subject, let him here 
 pause, and recommence his enquiries, as, 
 if Noah stood in the place of Adam, and 
 as if the history of man had begun from 
 this second era. 
 
 Note. On the subject of the antediluvian period, 
 see Harris on the Messias, Serm. 1, 2. Bishop 
 Conybeare's Sermons, vol. ii. p. 191 241. Bishop 
 Newton s Dissertation on the Creation, &c. p. 159 
 163. Shuckford, vol. i. book 1. ; and Bishop Sherlock's 
 Second Dissertation, with the Appendix, in his Dis- 
 courses on Prophecy. 
 
PART THE SECOND. 
 
 PRELIMINARY OBSERVATIONS. 
 
 SECTION VII. 
 
 WHATEVER may be the diversity of opi- 
 nions respecting those who lived before 
 the Flood, or who were swept away by it, 
 there is scarcely any room to doubt that 
 it was a signal act of mercy to all succeed- 
 ing generations, inasmuch as it has short- 
 ened human life, and thereby enforced 
 every motive for penitence and piety, and 
 in the same proportion, diminished our 
 temptations and incentives to evil. 
 
 When the life of man was protracted 
 through several hunded years, his hopes of 
 reward and fears of punishment were very 
 faint and distant, his terrestrial pursuits 
 and enjoyments grew up amidst centuries 
 of indulgence, the strength of his consti- 
 tution and the violence of his passions* 
 overcame all the dictates of reason and 
 
38 
 
 conscience. Hence, "the wickedness of 
 man was great upon the earth, and the 
 imaginations of his heart were only evil 
 continually." It was to rectify this scene 
 of crime and atrocity, that God thought 
 fit to sweep away the old world, and thus, 
 by contracting the bounds of this proba- 
 tionary existence, to bring us, as it were, 
 into contact with the rewards and punish- 
 ments of a future life. 
 
 On this account, it should be considered 
 that the argument will now assume a far 
 more plain and practical form, because it 
 will become strictly applicable to ourselves 
 and to those who resemble us in every part 
 of the world. By the universality of the 
 Flood, all men were transformed into one 
 common character, they were reduced to 
 the same level and to the same origin. As 
 far as we are concerned, this was a new 
 creation of the world, and it is from this 
 second creation, we undertake to shew 
 that the promise of God in Christ relates 
 alike to all generations, and that all are 
 rendered salvable through the divine 
 mercy. 
 
39 
 
 SECTION VIII. 
 
 The Covenant with Noah. 
 
 " GOD spake unto Noah, and his sons with 
 him, saying, And I, behold I, establish my 
 covenant with you, and with your seed 
 after you." Gen. ix. 8, 9. " By faith, Noah, 
 being warned of God of things not seen 
 as yet, moved with fear, prepared an ark 
 to the saving of his house, by the which he 
 condemned the world, and became an heir 
 of the righteousness by faith." Heb. xi. 7. 
 The covenant which is here spoken of, 
 it is admitted, related solely to a temporal 
 promise ; viz. that there should be no more 
 such a flood upon the earth. But, when it 
 is recollected, that it was made with Noah 
 on behalf of all flesh, it must at least prove 
 that Noah was now dealt with, like Adam be- 
 fore, as the federal head and representative 
 of all his posterity. But, if so, it deserves 
 consideration, whether when he '* became 
 heir of the righteousness by faith," this 
 inheritance did not extend as matter of 
 
40 
 
 title to all his descendants ; in other words, 
 whether the dispensation of grace was not 
 the promised inheritance of all succeeding 
 generations ? 
 
 The least which can be inferred from 
 the terms of the covenant, is this, that 
 the providential love and mercy of God 
 should be extended to all his posterity ; 
 but, when we consider that the distinction 
 between Providence and Grace is a dis- 
 tinction of artifical theology, rather than 
 implying any difference in the Divine mind, 
 we ought to pause, before we attempt to 
 disunite the one from the other. 
 
 It is clearly to be understood also from 
 the expression of St. Paul (Heb. xi. 7.), 
 that Noah acted in confidence of that 
 promise which had been previously given 
 to Adam of a Redeemer ; and if so, the 
 temporal covenant was but a seal to the 
 spiritual blessing, and they are both to be 
 referred to all mankind. This reasoning 
 is still further confirmed by the conside- 
 ration, that the terms of the original 
 blessing (see Gen. i. 28.) were now re- 
 peated to Noah and his sons. " Be fruit- 
 
41 
 
 ful and multiply, and replenish the earth," 
 &c. Gen.ix. 1. And to show that the 
 image of God had not altogether perished 
 in man through the Fall, the crime of 
 murder is prohibited on this very account. 
 " Whoso sheddeth man's blood, by man 
 shall his blood be shed, for in the image 
 of God made he man," ver. 6. 
 
 As these declarations were made " to 
 Noah and his sons, of whom the whole earth 
 was overspread" we are obliged to interpret 
 them in reference to all mankind. And, as 
 it took place at a period when the whole 
 human race consisted of one single family, 
 and when the world was starting, as it 
 were, from a new creation, it seems neces- 
 sary to comprehend all future generations 
 under this general covenant. This cove- 
 nant was the covenant of mercy and of 
 grace through Jesus Christ, being founded 
 on the original promise, " the seed of the 
 woman shall bruise the serpent's head." 
 
 " Noah had not only the temporal cove- 
 nant given to him and his sons, but he was 
 also, as the Apostle to the Hebrews tells 
 us, ' heir of the righteousness which is by 
 
42 
 
 faith.' Ch. xi. 7. If this be the case, then 
 Noah's blessing is like unto Lamech's pro- 
 phecy ; for as Lamech foresaw that Noah 
 should receive from God the covenant of 
 the earth's restoration ; so Noah foresaw 
 that the greater blessing, still behind, even 
 the covenant which restores man to him- 
 self and his Maker, should be conveyed 
 through the posterity of Shem." Sherlock 
 on Prophecy, p. 104. 
 
43 
 
 SECTION IX. 
 
 Shem, Ham, and Japheth. 
 
 THESE were the three sons of Noah, " of 
 whom the whole earth was overspread," and 
 to whom the covenant was given in com- 
 mon with their father. Gen. ix. 8. Of 
 these, Ham, together with his son Canaan, 
 behaved very undutifully to his father, and 
 thereby brought on this part of his de- 
 scendants a remarkable curse, which was 
 fulfilled when the Israelites took possession 
 of their country. 
 
 That this curse had no relation to the sal- 
 vability of the Canaanites is apparent from 
 the terms in which it is expressed. " A 
 servant of servants shall he be unto his 
 brethren." It predicted the course of 
 their future history, that, amidst the 
 various revolutions of nations, it would be 
 the lot of the Canaanites to be the slaves 
 and subjects of others. But, that the 
 Canaanites, as individuals, were treated 
 like the rest of mankind, with respect to 
 
44 
 
 their moral and religious interests, is cer- 
 tain from what we learn of several indi- 
 viduals amongst them. Thus Rahab is 
 numbered amongst those " who obtained a 
 good report through faith." Heb. xi. 31. 
 And we have the example of a Canaanitish 
 woman, who is recorded to have discovered 
 such a degree of faith in Christ as was not 
 to be paralleled even in Israel. 
 
 When the Canaanites fell into gross 
 idolatry and wickedness, they brought on 
 themselves the signal chastisement of 
 Heaven. " It was for the wickedness of 
 this nation they were driven out." Deut. 
 ix. 4. But with what tenderness and long 
 suffering they had been previously treated, 
 may be gathered from the expression,- 
 " the iniquity of the Amorites is not yet 
 full." Gen. xv. 16. 
 
 These remarks are connected with our 
 argument only as they tend to show, that 
 whatever be the outward judgments of God 
 upon sinful nations, they do not exclude 
 individuals from the capability of salvation ; 
 and that, though the conveyance of the 
 promise was confined to the family of Shem, 
 
45 
 
 yet, that the two other sons of Noah (of 
 whom, collectively, " the whole earth was 
 overspread") were equally interested in 
 the effects of the promise. The lineal de- 
 scent could only be conferred on one family; 
 but the consequences of the blessing were 
 bestowed "upon all the families of the 
 earth." 
 
 Corollary. Hence it follows, that Adam 
 and Noah were treated not as individuals, 
 but as the trustees and representatives of 
 all their descendants. 
 
46 
 
 SECTION X. 
 
 The Confusion of Language. 
 
 FOR some time after the Flood, " the whole 
 earth was of one language and of one 
 speech," and all mankind dwelt together, as 
 one vast family, in the plains of Shinar. 
 Gen. xi. 1, 2. 
 
 If, then, it had been the wish and design 
 of Providence that all men should have 
 kept up this intimate connexion with each 
 other, and thereby have preserved a gene- 
 ral uniformity in their opinions on moral 
 and religious subjects, nothing would have 
 tended more to ensure this result, than 
 thus leaving them to converse with each 
 other in one original and universal lan- 
 guage. 
 
 But, so far was this from being the wish 
 or design of God, that, when they had 
 multiplied so as to form separate tribes 
 and nations, a supernatural effect was pro- 
 duced, so that they might no longer " be 
 
 3 
 
47 
 
 one people, nor all have the same lan- 
 guage." v. 6. 
 
 I do not stop to make any curious enqui- 
 ries as to the object for which they had met 
 to build the tower of Babel. Whatever it 
 might be, it was evidently made use of as 
 the occasion for their dispersion. Nor is 
 it necessary for us to determine, whether 
 all, or only the majority of the human race 
 were engaged in this mighty attempt. I 
 wish to avoid every thing which is merely 
 curious and critical, and to keep to the 
 plain facts of the history. " The Lord 
 said, Behold the people is one, and they 
 have all one language. Go to, let us go 
 down, and there confound their language, 
 that they may not understand each other's 
 speech. So the Lord scattered them 
 abroad from thence upon the face of the 
 whole earth." Gen. xi. 5 7. 
 
 Hence, it is plain, that the diversity of 
 manners and opinions which characterizes 
 the different nations of the world has 
 resulted, in a great measure, from an im- 
 mediate exercise of Divine power. For 
 it can require no deep research into the 
 
48 
 
 history of mankind to know, that, from a 
 difference of language, a difference of 
 opinions will naturally arise, and that when 
 nations are separated from each other by 
 seas and mountains, they will necessarily 
 fall into very different modes of thinking 
 on moral and religious subjects. 
 
 ft He hath made of one blood all the 
 nations of men to dwell on the face of the 
 earth, and hath determined the times 
 appointed, and the bounds of their habi- 
 tation." Acts xvii. 26. Moses having 
 given an account of the sons of Shem, 
 Ham, and Japheth, concludes : " These 
 are their sons after their families, after 
 their tongues, in their lands, and after 
 their nations, and by these were the na- 
 tions of the earth divided after the flood." 
 Gen. x. 32. And with an express reference 
 to this event, he speaks of the time " when 
 the Most High divided to the nations their 
 inheritance." Deut. xxxii. 8. 
 
 It was, therefore, not only by the per- 
 mission, but by the immediate power of 
 God, that mankind were thus scattered far 
 and wide upon the face of the earth ; 
 
49 
 
 that the sons of Japheth went northward to 
 the isles of the Gentiles and peopled 
 Europe ; that Shem peopled Asia and the 
 east; and that Ham was the father of Africa. 
 But if this arose from the will and council of 
 the Most High, and if these were the dis- 
 pensations of his Providence, are we not to 
 infer, that the dispensations of his grace 
 have been accommodated to the same 
 variety of tongues, and kindreds, and 
 nations ? 
 
 As this is a very important step in our 
 argument, I trust we may be allowed to 
 consider it with that attention which it 
 deserves. How is it that it is generally 
 treated ? It is thus : A revelation, it is 
 said, had been originally given to all, and 
 that, if men, as they migrated to a distance 
 from Shinar, forgot this revelation, it was 
 their own fault, and they must abide the 
 consequences. And these are the argu- 
 ments by which grave divines have at- 
 tempted to answer the objections of unbe- 
 lievers ! 
 
 But, surely, this is not only insulting 
 reason, it is misrepresenting the whole 
 
 E 
 
50 
 
 record of Scripture. So far as we can 
 depend on the account of Moses, it was 
 plainly the design and intention of God> 
 that mankind should not retain this uni- 
 formity of manners and sentiments ; but, 
 that by breaking them into separate com- 
 munities, and by dispersing them over 
 different countries and climates, they 
 should be made to differ from each other 
 by an indefinite diversity of customs and 
 opinions. 
 
 If there had been any wish, on the part 
 of God, that all men should have retained 
 the same worship and the same creed, 
 then, he would have kept them united in 
 one family, and they could have all con- 
 versed together in one language. If he 
 had wished them all to retain the same 
 traditionary knowledge, then, this disper- 
 sion had not taken place. But, to suppose 
 that he first gave them a revelation, and 
 then scattered them abroad, so that they 
 naturally forgot it, and afterwards punished 
 them for their ignorance of this revelation ; 
 these are such glaring absurdities, that one 
 is almost ashamed to recount them. 
 
 3 
 
51 
 
 The Scripture evidently records the dis- 
 persion of mankind, as the immediate act 
 of God for the purpose of scattering the 
 nations on the face of the earth ; and from 
 this act, the endless diversities of national 
 manners and customs have originated. 
 Some of these tribes went into cold, barren, 
 and inhospitable regions : hence arises 
 savage barbarism. Others, in time, formed 
 mighty empires ; hence the wars and stra- 
 tagems of more civilised society. But, 
 whatever might be these diversities, they 
 were plainly designed by Providence for 
 the exertion and formation of the human 
 character under every possible variety of 
 circumstance and condition. 
 
 Such are the elements of a state of trial 
 and probation. " There is no situation in 
 which a rational being is placed, from that 
 of the best instructed Christian, down to 
 that of the rudest barbarian, which affords 
 not room for moral agency, for the acqui- 
 sition, exercise, and display of voluntary 
 qualities to the good and bad. This 
 observation applies to every condition ; to 
 the whole range of the scale ; not excepting 
 E 2 
 
52 
 
 even its lowest extremity. Savages appear 
 to us all alike ; but it is owing to the 
 distance at which we view savage life, that 
 we perceive in it no discrimination of 
 character. I make no doubt, but that 
 moral qualities both good and bad are 
 called into action as much, and that they 
 subsist in as great a variety in these inar- 
 tificial societies, as they are, or do, in 
 polished life." Paleys Natural Theology, 
 p. 529. 
 
 If we connect this sage observation with 
 the original dispersion of mankind, and 
 with the known consequences which have 
 arisen therefrom, we shall perceive how 
 little the designs and intentions of God 
 have been attended to by many who have 
 affected to follow the history of the Bible. 
 To what are we to trace the origin of 
 Pagan barbarism? Surely to this very 
 event, which is here spoken of in Scripture 
 as the immediate act of God. Had there 
 been any wish or design that all men 
 should have partaken of the knowledge of 
 the revelation, then, this dispersion had 
 never been brought about. 
 
53 
 
 What, then, is the result of our inquiries ? 
 It is this: that as Providence has not 
 merely permitted, but, in some measure, 
 caused this diversity in the manners, 
 opinions, and circumstances of mankind, it 
 is to be taken as an intimation, that this 
 variety forms the ground-work of our moral 
 treatment, and that it is altogether ab- 
 surd to suppose any individual will be 
 punished for being that which his Maker 
 formed and intended him to be. The 
 savage, whose ancestors had found their 
 way to Nova Zembla, might just as rea- 
 sonably be punished for not knowing the 
 use of letters, as for not believing in a 
 Saviour of whom he has never heard. But 
 that savage is still answerable to his Maker 
 for his knowledge of good and evil ; and 
 when the secrets of all hearts shall be 
 disclosed, he will stand before the judg- 
 ment-seat of Christ to receive for the 
 things done in his body, whether they be 
 good or evil. " He hath determined the 
 bounds of their habitation." Acts xvii. 26. 
 
54 
 
 SECTION XL 
 
 The Call of Abraham. 
 
 IT was not till about three hundred years 
 after the dispersion at Babel, that its natu- 
 ral effects began to be felt by the growth 
 of error and idolatry in the east. Whilst 
 then, it was the general plan of Providence 
 " to suffer all nations to go on in their own 
 ways,"(-4cfoxiv. 16.) it pleased God to select 
 Abraham as the trustee and depository of 
 that promise which had been given before 
 to Adam and Noah, on behalf of all 
 mankind. 
 
 Yet, as the Bible was designed, not for 
 a general history of the world, but for a 
 record of the promise, it now chiefly con- 
 fines its notice to that single family from 
 whom the Redeemer should afterwards 
 descend. The affairs of other nations are 
 mentioned only incidentally, and as they 
 happen to come in contact with this pecu- 
 liar family. But, we are not to infer from 
 this silence, that those nations were for- 
 
55 
 
 gotten or neglected. They were fulfilling 
 their several destinies, as allotted by 
 Providence ; the call of Abraham was 
 given on their account ; and the subsequent 
 series of God's dealings with the Jews had 
 reference to the welfare and salvation of 
 the Gentiles " of whom the whole earth 
 was overspread." 
 
 " To Abraham and his seed were the 
 promises made. He saith not unto seeds, 
 as of many ; but as of one, and to thy seed 
 which is Christ/' Gal. iii. 16. It was not, 
 then, to the Jewish nation, but to Abraham's 
 seed, i. e. to Christ, as the Saviour of the 
 world the promise was given. And it was 
 given to Abraham whilst he was yet uncir- 
 cumcised, that is, before he was taken 
 into the Jewish covenant ; whilst he was a 
 Gentile, like one of those " of whom the 
 whole earth was overspread." 
 
 " And this, I say, that the covenant 
 which was confirmed before of God in 
 Christ, the law, which was four hundred 
 and thirty years after, cannot disannul, that 
 it should make the promise of no effect." 
 
56 
 
 Gal. iii. 17. But unless we compute this in- 
 terval from the first call of Abraham, whilst 
 he was in Ur of the Chaldees, we cannot 
 make out this number of years. Abraham, 
 therefore, was called in his Gentile con- 
 dition, and before he was taken in to any 
 national connexion with God, and he was 
 called in this state, to show that all the 
 nations of the earth were alike interested 
 in the promised blessing. 
 
 " In thee shall all the families of the 
 earth be blessed." Gen.xii.3. Consider 
 the time and circumstances at which the 
 promise was made ; consider Abraham as 
 dwelling in the midst of Gentile nations, 
 and say, w r hether it must not be so inter- 
 preted as to comprehend all the Gentiles 
 both before and after the birth of Christ. 
 " The families of the earth" here alluded 
 to, are plainly the same as those which the 
 historian had just before enumerated. 
 " These are the families of the sons of 
 Noah, after their generations, in their na- 
 tions, and by these were the nations divided 
 in the earth after the flood." Gen. xi. 32. 
 
57 
 
 The call of Abraham was, in a great mea- 
 sure, rendered necessary on account of the 
 miraculous dispersion at Babel ; and if so, 
 it must have reference to all, " because the 
 Lord did there confound the language of 
 all the earth, and from thence did the Lord 
 scatter them abroad upon the face of all 
 the earth." Gen. xi. 9. 
 
 Note. Upon the call of Abraham, see Bishop Sher- 
 lock's fifth Discourse on Prophecy; Bishop Newton s 
 Posthumous Works, vol. ii. Dissertat. ix. x. ; Shuck- 
 ford, vol. i. book v. " The call of Abraham, and the 
 law of Moses consequent to it, were not intended as 
 general calls to mankind, but were subservient to some 
 other view and design of Providence, viz. the general 
 restoration of mankind from the curse of the Fall.'* 
 See Sherlock, p. 108, 109. 
 
58 
 
 SECTION XII. 
 
 The Covenant renewed. 
 
 THE first and original promise was given 
 to Abraham as a Gentile, whilst he was 
 yet uncircumcised, and on behalf of all the 
 families of the earth. But, to carry this 
 universal promise into effect, he was after- 
 wards taken into a peculiar and privileged 
 connexion with God, as the father of the 
 Jewish nation. To this end, he received 
 the seal of circumcision, and was promised 
 the land of Canaan, as the allotted inheri- 
 tance of his posterity. 
 
 Now, that this temporal and national 
 covenant was made with Abraham as the 
 channel and instrument of the original 
 blessing, is plain, both from the Scripture 
 narration, and from St-. Paul's reasoning con- 
 cerning it. " That Abraham should become 
 a great and mighty nation" was secondary 
 and subservient to the promise " that in 
 him all the nations of the earth should be 
 
59 
 
 blessed." Gen. xviii. 18. The more limited 
 and local covenant was so far from inter- 
 fering with the previous and universal pro- 
 mise, that it was necessary to its fulfilment 
 and completion. But it was given only 
 " till the seed should come to whom the 
 promise had been made." Gal. iii. 19. It 
 was only the casket for the preservation 
 of the jewel. By remembering clearly 
 this distinction, our argument will proceed 
 without embarrassment or confusion. 
 
 " The great article of the covenant most 
 evidently regarded the whole race of man, 
 and was to grow, in fulness of time, into 
 a blessing upon all the nations of the earth. 
 He and his posterity were the depositories 
 of these hopes ; or, to use the words of 
 St. Paul, this was the Jews chief advan- 
 tage above others, ' That unto them were 
 committed the oracles of God/ ' Bishop 
 Sherlock on Prophecy, p. 126. 
 
60 
 
 SECTION XIII. 
 
 Sodom and Gomorrah. 
 
 THE destruction of the cities of the plain 
 was an awful manifestation of the divine 
 justice against enormous sins, but it forms 
 no argument against the natural salvability 
 of their wretched inhabitants. " Because 
 the wickedness of Sodom and Gomorrah 
 is very great, and because their sin is very 
 grievous, I will go down and see whether 
 they have done altogether according to 
 the cry of it which is come unto me." 
 Gen. xviii. 20. 
 
 These words clearly imply the following 
 particulars : First, that the inhabitants of 
 these cities were far greater sinners than 
 those around. Secondly, that they were 
 punished for the excess and enormity of 
 their wickedness, and not for the common 
 frailties of human nature. 
 
 Abraham probably was not fully aware 
 of the pitch of their depravity, he thought 
 there might be some good individuals 
 
61 
 
 living amongst them. He implores God, 
 that if there were any righteous, the city 
 might be spared on their account. The 
 divine answer is very affecting, that * c if 
 there were only ten righteous in the city, 
 God would not destroy it for their sake." 
 ver. 32. 
 
 The natural impression arising from this 
 whole narrative is this, that all men are 
 not regarded by God as such incorrigible 
 sinners as to demand their necessary de- 
 struction, that Heathen nations have proba- 
 bly some individuals amongst them who are 
 " righteous" when compared to others, and 
 that on account of these, they are spared ; 
 and that " intercession for all men," whe- 
 ther good or bad, Pagans or Christians, is 
 acceptable in the sight of God, whether 
 it be availing or not to their final pardon. 
 
 And this impression is confirmed by the 
 declaration of Jesus, " that it shall be 
 more tolerable even for the cities of So- 
 dom and Gomorrah in the day of judg- 
 ment," than for those who heard and 
 rejected the tidings of the Gospel; a 
 declaration, which, whilst it assures us 
 
62 
 
 that every degree of merciful allowance 
 will be made for partial ignorance, conveys 
 a clear and decisive confirmation, that our 
 privileges are but another name for our 
 obligations, and that not a shadow of un- 
 due preference will be shown to those who 
 have enjoyed the fairest opportunities of 
 religious improvement. " Therefore judge 
 nothing before the time, till the Lord 
 come, &c., and then shall every man have 
 praise of God." 1 Cor. iv. 5. 
 
 The question which Abraham here asks, 
 " Shall not the Judge of all the earth do 
 right," and the reply which God returns, 
 form the fullest vindication of our argu- 
 ment respecting the Heathen ; as it clearly 
 establishes the correspondence of the 
 Divine attributes with our own conceptions 
 of moral equity. 
 
63 
 
 SECTION XIV. 
 
 Abraham and Abimelech. 
 
 As Abraham journeyed toward the south, 
 he came into the country of Abimelech, 
 and fearing, lest the beauty of Sarah might 
 expose him to danger, he disguised her as 
 his sister. Abimelech, the prince of the 
 country, on this took Sarah as his intended 
 concubine. But God came to Abimelech, 
 and warned him of his danger. So far was 
 the Gentile chieftain from slighting this 
 monition, that he is represented as pleading 
 with God on the innocence of his motives, 
 and God said unto him, " Yea, I know 
 that thou didst it in the integrity of thy 
 heart," &c. Gen. xx. 10. 
 
 The apology which Abraham offered is 
 very remarkable, " because I thought surely 
 the fear of God is not in this place." v. 11. 
 He hastily concluded, that all were equally 
 wicked, but the integrity of the Gentile 
 rebuked even the Father of the faithful 
 for his want of charity ; leaving us a me- 
 
04 
 
 morable caution, that we also should not 
 pass indiscriminate censures on all who are 
 not of Abraham's seed. See also Gen. xxvi. 
 28, 29. 
 
 Amidst the numerous crimes and vices 
 of Heathen nations, there are some green 
 spots, like the oasis in the desert. The 
 continence of Scipio, and the chastity of 
 Alexander are too well known to require a 
 formal relation. In Valerius Maximus are 
 many beautiful examples of Heathen vir- 
 tue. " The negro women," says Park in 
 his travels in Africa, " are very cheerful 
 and frank ; but they are by no means given 
 to intrigue. We hear that instances of 
 conjugal infidelity are not common." Vol. i. 
 p. 407. " One of the first lessons in which 
 the Mandingo women instruct their chil- 
 dren is the practice of truth." He then 
 refers to the story of a youth who had been 
 murdered by a Moorish banditti, and the 
 mother's only consolation in her distress 
 was this, " that her boy had never told a 
 lie." Vol. i. p. 402. 
 
65 
 
 SECTION XV. 
 
 Ishmael. 
 
 "ABRAHAM had two sons, the one by a 
 bondmaid, the other by a free woman. 
 But he who was of the bond woman, was 
 born after the flesh ; but he of the free 
 woman, was by promise." Gal. iv. 22. 
 
 There was here doubtless a marked 
 difference and distinction, and the peculiar 
 blessing was all on the side of Isaac, as be- 
 ing the child by whom the promise should 
 be fulfilled. But the question is, whether 
 there is any thing to be deduced from Scrip- 
 ture against the solvability of the offspring 
 of Hagar ? 
 
 So far is this from being the case, that 
 we must arrive at quite another conclusion. 
 " The angel of the Lord said unto Hagar, 
 Return unto thy mistress, and submit 
 thyself under her hands I will multiply 
 thy seed exceedingly that it shall not be 
 numbered for multitude," Gen. xvi. 10., 
 
66 
 
 and " thou shall call his name Ishmael (i. e. 
 God shall hear,) because the Lord hath 
 heard thy supplication/' v. 11. But this was 
 clearly meant for a consolation and a bles- 
 sing; and such a passage could never 
 have been recorded in Scripture, if we 
 were authorized to infer, that the numerous 
 posterity of Ishmael had been cut off from 
 the means of salvation. 
 
 Nor is this all, we have the prayers of 
 Abraham on behalf of Hagar's child. " And 
 Abraham said unto God, O that Ishmael 
 might live before thee." " As for Ishmael," 
 replies God, " I have heard thee, behold, 
 I have blessed him, and will make him 
 fruitful, and will multiply his seed exceed- 
 ingly. Twelve princes shall he beget, and 
 I will make him a great nation, but my 
 covenant will I establish with Isaac." Gen. 
 xvii. 20. Gen. xxi. 20. 
 
 The blessings which are here mentioned, 
 it is granted, are principally of a temporal 
 nature, but such blessings would have been 
 the greatest curses on the horrible suppo- 
 sition, that all his descendants bad been 
 excluded from the possibility of obtaining 
 eternal happiness. 
 
67 
 
 As to the character which is given of 
 Ishmael and his posterity, " he shall be a 
 wild man, his hand shall be against every 
 man, and every man's hand against him," 
 &c. ver. 12., whilst it forms a prophetic 
 description of the character and manners 
 of the Turks and Arabians, it deter- 
 mines nothing whatever against their sal- 
 vability. Such as they are, they will be 
 judged according to their means of know- 
 ledge. The inhabitant of the desert will 
 not be condemned for his want of civiliza- 
 tion, nor will the child, who has been 
 educated in the errors of Mahometanism, 
 be punished for his want of Christian bap- 
 tism. It should be remembered that the 
 death of Ishmael is mentioned in Scripture 
 with all the circumstances of that of a pious 
 patriarch. " These are the years of the life 
 of Ishmael, one hundred and thirty seven 
 years, and he gave up the ghost, and died, 
 and was gathered unto his people, he died 
 in the presence of all his brethren." Gen. 
 xxv. 17, 18. 
 
68 
 
 SECTION XVI. 
 
 Isaac, Jacob, and Esau. 
 
 " ISAAC married Rebekah, the daughter of 
 Bethuel, the Syrian of Padan Aram, the 
 sister of Laban the Syrian." Gen. xxv. 20. 
 That these individuals retained some 
 knowledge of the true God is plain, from 
 their answer respecting the marriage, 
 " the thing proceedeth from the Lord." 
 Gen. xxiv. 50. It is from such incidental 
 circumstances, that we are led to judge 
 favourably of the religious condition of these 
 Gentile nations in those early ages. A still 
 more decisive inference may be drawn from 
 the covenant made between Jacob and 
 Laban, in which " the God of Abraham, 
 and the God of Nahor, the God of their 
 father/' is invoked to judge between them. 
 Gen. xxxi. 44 53. 
 
 Rebekah had twin-born sons, Esau and 
 Jacob, the blessing of the descent was 
 given to the latter, and there is every 
 
69 
 
 reason to think, that it was decided in 
 favour of the more virtuous and pious. But 
 though the preference was shown to Jacob, 
 there is nothing in Scripture which should 
 lead us to suppose that either Esau or his 
 descendants were excluded from the bene- 
 fits of the promise ; but merely, that they 
 were not chosen as the line by which it 
 should be accomplished. 
 
 The expressions of Malachi, ct> Was not 
 Esau Jacob's brother ? saith the Lord ; yet 
 I loved Jacob, and hated Esau," chap. i. 3. 
 are thus commented on by St. Paul : 
 66 When Rebekah had conceived by one, 
 even our father Isaac, (the children being 
 not yet born, neither having done good or 
 evil, that the purpose of God according to 
 election might stand, not of works, but of 
 him that calleth.) It was said unto her, 
 " the elder shall serve the younger." Rom. 
 ix. 1012. 
 
 Here the distinction is clearly made to 
 depend, not on their election to eternal 
 life, but on the distinction as to the tem- 
 poral promise relating to the land of 
 Canaan, and to the line of the promised 
 
70 
 
 seed. It is admitted, even by Mr. Scott, 
 " that the apostle in thus adducing the case 
 of Isaac and Ishmael, and of Esau and 
 Jacob, did not decide as to the eternal 
 state of either." See his notes on Rom. ix. 
 6 9. x. 14. But if so, the argument 
 respecting the salvability of Heathen na- 
 tions remains quite untouched by any of 
 these providential appointments. God is 
 the judge who appointeth the bounds of 
 all our habitations. To the seed of Isaac, 
 he assigns the land of Canaan, he makes 
 Esau the father of the Edomites, the Moab- 
 ites and Hagarens ; but he judges all accord- 
 ing to the circumstances in which he has 
 placed them, and this again reduces every 
 thing to an impartial distribution. It is 
 thus that " every valley shall be exalted, and 
 every hill shall be made low, the rough 
 ways smooth, and the crooked straight, 
 and that all flesh shall see the salvation of 
 our God." 
 
 Nor is there any thing in Scripture, 
 which should make us judge harshly re- 
 specting the eternal condition of Esau as an 
 individual. His resentment against Jacob 
 
71 
 
 soon passed away, and when he met him 
 " he ran to meet him and fell on his neck 
 and kissed him." Gen. xxxiii. They ap- 
 pear always to have lived on terms of 
 friendship, and they both joined in paying 
 the last duties to their beloved father. 
 " Isaac gave up the ghost and died, and 
 was gathered unto his people, being old 
 and full of days, and his sons Esau and 
 Jacob buried him/' Gen. xxxv. 29. 
 
 " The promise of Grace/' says Bishop 
 Hooper, " appertaineth to every sort of 
 men in the world, and comprehendeth 
 them all, howbeit, within certain limits and 
 bounds, the which, if men neglect or pass 
 over, they exclude themselves from the 
 promise in Christ. Thus Cain was no more 
 excluded, till he excluded himself, than 
 Abel ; Saul, than David ; Judas, than Pe- 
 ter ; Esau, than Jacob." 
 
72 
 
 SECTION XVII. 
 
 Joseph and Pharaoh. 
 
 IN the account of the first Pharaoh's deal- 
 ings with Joseph, the Egyptian monarch 
 appears to have acted with the strictest 
 honesty and integrity, and as a reward he 
 was supernaturally apprized of the famine 
 which should come upon his land. When 
 he exclaims concerning Joseph, cc can we 
 find such a man as this, a man in whom 
 the spirit of the Lord is ?" Gen. xli. 38, 
 he seems to have been actuated by a 
 spirit of real piety. Hard it would be, 
 indeed, to question the salvability of a 
 monarch who could come to this pious 
 resolution : " forasmuch as God hath 
 showed thee all this, there is none so dis- 
 creet and wise as thou art ; thou shalt be 
 over my house, and according to thy word 
 shall all my people be ruled, only in the 
 throne will I be greater than thou." v. 39. 
 There are frequent allusions in Scripture 
 
73 
 
 to the tenderness with which God treated 
 the Heathen nations who beheld his judg- 
 ments on the Israelites. " In the day that 
 he lifted up his hand to bring them forth 
 of the land of Egypt, he commanded them 
 to cast away the idols of the Egyptians, 
 but they did not. Then I said, I would 
 pour out my anger against them in the 
 midst of the land of Egypt. But I 
 wrought for my name's sake, that it should 
 not be polluted before the Heathen 
 amongst whom they were." Ezek. xx. 
 5 10. This tenderness towards the Egyp- 
 tians and other Heathen nations, can be 
 explained only on a desire not to aggravate 
 their sins, and this affords us no slight 
 ground for our general argument. " In 
 whose sight I made myself known unto 
 them (the Heathen), by bringing them 
 forth out of the land of Egypt." ver. 9. 
 " I will be sanctified in you before the 
 Heathen." ver. 41. 
 
74 
 
 SECTION XVIII. 
 
 Intermarriages of the Patriarchs with 
 Gentiles. 
 
 IN support of the argument for the salva- 
 bility of Heathen nations, it is of impor- 
 tance to recollect the frequent alliances 
 which the patriarchs formed with Gentile 
 families. Isaac and Jacob married, indeed, 
 their cousins ; but Joseph married Asenath 
 the daughter of an Egyptian priest, ( Gen. 
 xli. 45.) by whom he had Ephraim and 
 Manasseh: and so far was this Egyptian 
 alliance from interfering with their privi- 
 leges, that Jacob when dying adopted 
 them amongst the tribe of Israel. " In thee 
 shall Israel bless, saying, God make thee 
 as Ephraim and Manasseh." Gen. xlviii. 20. 
 Moses also, as we shall hereafter observe, 
 married the daughter of Jethro, the priest 
 of Midian. Exod. ii. 21. And so far were 
 the patriarchs from shunning an intercourse 
 with the neighbouring nations, that they 
 
75 
 
 seem to have lived on the most friendly 
 terms with them, and to this day, their 
 names are highly venerated in every part 
 of the East. 
 
 The inference which hence arises as to 
 the solvability of Heathen nations, is too 
 obvious to require any observation. 
 
 Note. On the state of religion amongst the eastern 
 nations in the ^patriarchal age, see Shuckford, vol. i. 
 254 73. His general conclusion is, there was a uni- 
 versal agreement about religion in Abraham's time: 
 " Even the Canaanites gave him no kind of disturbance 
 during all the time he sojourned amongst them; and 
 we have no reason to suppose they differed from him 
 in their religion. When he came into the land of the 
 Philistines, he found Abimelech, a good and virtuous 
 king," &c. p. 278. See also Bishop Newton's Posthu- 
 mous Works, vol. ii. Dissertat. ix. x. Sherlock on Pro- 
 phecy, Discourse iv. v. 
 
76 
 
 SECTION XIX. 
 
 Summary of the foregoing Argument. 
 
 FROM the preceding sketch of patriarchal 
 history, it appears, that the original dis- 
 persion of mankind after the Flood arose in 
 consequence of an immediate exertion of 
 divine power, and that from this diversity 
 of language, the diversity of manners and 
 customs, of national and religious distinc- 
 tions necessarily followed. From the dis- 
 persion of mankind at Babel, the greater 
 part of our social and national varieties 
 have unquestionably arisen. 
 
 It appears, also, that about three hun- 
 dred years after this event, God was pleased 
 to select Abraham as the trustee of that 
 promise which had been made to Adam on 
 behalf of all his descendants; but that 
 neither Abraham, Isaac or Jacob seem to 
 have drawn any unfavourable conclusions 
 on this account against the rest of man- 
 kind. They lived on terms of friendship 
 
77 
 
 and hospitality with their neighbours, 
 many of whom seem to have been emi- 
 nent for their honesty and integrity, and 
 to have been actuated by the love and fear 
 of God. 
 
 In the absence of all contrary evidence, 
 this must be allowed to form no slight 
 testimony in favour of our argument for 
 the salvability of Heathen nations. It 
 cannot be expected, that the Bible should 
 enter into professed or minute declarations 
 respecting those who had not the benefit 
 of the Revelation, and to whom such de- 
 clarations w r ould be of no advantage ; but, 
 if it describes the patriarchs in these early 
 times, as forming marriages and alliances 
 with the neighbouring nations, and as con- 
 ducting themselves towards all men as 
 their brethren; then, there is no founda- 
 tion for any harsh decisions concerning the 
 rest of the world. The advantages and 
 privileges enjoyed by Abraham and his 
 family, seem not to have suggested to them 
 any thing unfavourable to others, and these 
 advantages, if our argument be correct, 
 were for the benefit of all, and were ulti- 
 
78 
 
 mately designed for the use of all the 
 families of the earth. 
 
 The distinction between the promise to 
 Abraham, " that in him all the families of 
 the earth should be blessed/' and the tem- 
 poral covenant made with him respecting 
 the land of Canaan, is clearly pointed out 
 by Shuckford, who adduces an apocryphal 
 writer to confirm his opinion : " With 
 Isaac did He establish likewise (for Abra- 
 ham, his father's sake) the blessing of all 
 men, and the covenant." Eccles. xliv. 22. 
 vol. ii. p. 214, 
 
PART THE THIRD. 
 
 Jewish Economy. 
 
 PRELIMINARY OBSERVATIONS. 
 
 We are now arrived at that period of the 
 world, when the promise, which had been 
 originally given to Adam, and which had 
 been subsequently repeated to Noah and 
 Abraham, was henceforth to assume a 
 national and civil form, by being incorpo- 
 rated with the laws and ceremonies of the 
 Jewish people. As in the patriarchal age, 
 the form of the promise assumed that of a 
 domestic blessing conferred on a particular 
 family, so now, when it became national, it 
 was invested with the appearance of a civil 
 and ecclesiastical polity. But the original 
 blessing and promise was still the same 
 amidst all these varieties ; and whether 
 primitive, patriarchal, or Jewish, the form 
 of the revelation might vary, yet the sub- 
 stance remained the same. " God, who 
 at sundry times, and in divers manners, 
 
 1 
 
80 
 
 spake in times past unto the fathers by the 
 prophets, hath, in these last days, spoken 
 unto us by his Son." 
 
 But, however grand and pleasing it is 
 to generalize and to glance " from the 
 beginning to the end/' yet, when we con- 
 fine our attention to a single part, we must 
 be content with that particular evidence 
 which is peculiar to the period. As such, 
 I would now solicit my reader to consider 
 the hind of evidence which may be natu- 
 rally expected from this portion of the 
 Bible history. 
 
 First, then, it must be admitted, that, 
 however universal the blessing and promise 
 might be, abstractedly considered, yet, that 
 when it was made to assume a civil and 
 national form, it would, in a great measure, 
 appear, for the time, to be national and 
 exclusive. If the Jews were selected as 
 the guardians and trustees of the promise, 
 then, it is clear, that, though they were 
 selected for the common benefit of all, yet, 
 that they would appear like a peculiar and 
 privileged people. Many of their rites and 
 ceremonies would be given for the very 
 
81 
 
 purpose of keeping them thus distinct and 
 separate ; and, on many occasions, they 
 would be naturally led to value themselves 
 on those peculiar distinctions by which 
 they were distinguished from the rest of 
 mankind. 
 
 But, on the other hand, it must be ad- 
 mitted, that, if the original promise still 
 held good to all, and that if the Jews were 
 nothing more than the channels and in- 
 struments for carrying this promise into 
 effect, this object would be kept in view 
 amidst all their national privileges and local 
 advantages. 
 
 Keeping these two considerations con- 
 stantly before us, we shall here find exactly 
 that kind of evidence for our argument 
 which might be expected from the circum- 
 stances of a temporary and intermediate 
 national dispensation. To have given a 
 professed and formal recognition of the 
 universality of the covenant as it respected 
 all mankind, would have defeated the very 
 purposes of the Jewish polity; and as 
 such, it cannot be here expected. But, if 
 numerous facts are incidently arising which 
 
 G 
 
82 
 
 clearly point to this conclusion; if the 
 principles of their laws, and the predic- 
 tions of their prophets alike designate the 
 same final purpose; if their national pros- 
 perity and adversity be made altogether 
 subservient to the developement of this 
 plan ; then, is every thing contained in 
 our argument which can be reasonably 
 demanded. It connects the peculiar pur- 
 poses of the Jewish Law with the general 
 purposes of the Universal Promise. 
 
 All that I would beg of my reader, is to 
 lay aside the influence of preconceived 
 opinions. Our appeal is " to the word 
 and to the testimony;" not to the systems 
 of artificial theology. " lliacos intra 
 muros peccatur et extra." Some, whilst 
 admitting in theory the doctrine of univer- 
 sal redemption, have confined its benefits 
 to the members of the Christian church ; 
 others, in their zeal for missionary under- 
 takings, have first admitted the abstract 
 principle, and then have denied its prac- 
 tical application. Some, from the appre- 
 hension of infidel indifference; others, 
 from the feelings of ecclesiastical privilege, 
 
83 
 
 have shut the gates of mercy on mankind ; 
 but, whatever be the party or preposses- 
 sions of my reader, let him now grant his 
 Bible a free and unbiassed hearing. 
 
 If this argument be valid, the covenant 
 of God in Christ was not given to Adam, 
 to Noah, or to Abraham, as individuals ; it 
 was not given exclusively to the members 
 of the Jewish or the Christian church ; but 
 it was given to these on behalf of all 
 mankind. As the trusteeship of the 
 promise, before its fulfilment, was confided 
 to patriarchs and to the members of the 
 Jewish church ; so now, since its fulfil- 
 ment, it is confided to Christians. But 
 the promise, in its nature and effects, is 
 still Catholic or universal, and it belongs 
 " to all the families of the earth." 
 
 " The Jewish separation," says War- 
 burton, " was made for the sake of the rest 
 of mankind in general, though one people 
 became the honoured instrument, in reward 
 of their forefathers' virtues." Div. Leg. 
 book v. sect. i. p. 136. 
 
84 
 
 SECTION XX. 
 
 Moses and Jethro. B. C. 1490. 
 
 ABOUT two hundred years after Joseph's 
 decease, Moses was born, and as the 
 Egyptians then began to feel jealous and 
 uneasy at the rapid increase of the 
 Israelites, they tried, by every kind of 
 cruelty, to keep down their numbers. 
 Moses had been providentially preserved 
 by Pharaoh's daughter ; but, on a dispute 
 arising between an Egyptian and an 
 Israelite, Moses slew the Egyptian ag- 
 gressor, and made his escape into the land 
 of Midian. There, he formed an alliance 
 with Zipporah, the daughter of Jethro, 
 priest of Midian, a fact which seems to 
 intimate that the patriarchal religion was 
 not yet extinct in those regions. 
 
 When the Israelites quitted Egypt, 
 Jethro, for some time, detained his 
 daughter ; but, at length, he became con- 
 vinced, that God had miraculously inter- 
 posed to rescue Moses and the Israelites 
 
85 
 
 from tlieir Egyptian bondage. Accor- 
 dingly, he followed them into the wilder- 
 ness, and brought Zipporah and her two 
 sons with him. Moses received him with 
 the utmost respect. And Jethro said, 
 " Blessed be the Lord God who hath 
 delivered you out of the hand of the 
 Egyptians ; and now I know that the 
 Lord is greater than all gods. And Jethro 
 took a burnt- offering and sacrifices for God. 
 And Aaron came, and all the elders of 
 Israel, to eat bread with Moses's father-in- 
 law." Exod. xviii. 1 12. Jethro then gave 
 Moses some advice respecting the admi- 
 nistration of justice amongst the people ; 
 and afterwards he departed and went his 
 way into his own land. ver. 27. 
 
 The inference which hence arises, is 
 clearly in favour of our general argument 
 for the salvability of Gentile nations. 
 Jethro, it is probable, was neither better 
 nor worse than many other Midianitish 
 priests ; but, such as he was, he appears to 
 have publicly officiated in his sacerdotal 
 character in the midst of the Israelitish 
 camp. 
 
86 
 
 This fact is important, since it is in 
 direct opposition to those who imagine, 
 that, because the Divine Being was pleased 
 to be called the God of Abraham, Isaac, 
 and Jacob, in his tutelary relation to the 
 Israelites, he had cast off his care and 
 love for the other nations of the earth. 
 
 Here also is an example of a Gentile 
 sacrifice which was acceptable unto God, 
 and which appears to have been offered 
 after the institution of the Passover. I do 
 not wish to press this fact beyond what it 
 will naturally bear ; but it seems to inti- 
 mate, that a sacrificial offering would not 
 always be rejected because it was not 
 offered up by the tribe of Levi. Though 
 heathen sacrifices had no express and 
 acknowledged reference to the Redeemer, 
 yet, if they served " as a remembrance of 
 sin," and were offered up with penitential 
 feelings ; I think, we may infer, they were 
 accepted by Him who " will not quench 
 the smoking flax, nor break the bruised 
 
 reed." 
 
 With respect to the origin of sacrifice, 
 it is my fitm conviction, that it was of 
 
87 
 
 Divine appointment; but, as this contro- 
 versy is not connected with the argument 
 for the salvability of heathen nations, I 
 shall leave the reader to follow his own 
 opinions concerning it. 
 
 In this, and the following sections, we 
 have argued from particulars to universals, 
 and have brought forward individual exam- 
 ples in support of our general conclusion 
 for the salvability of the Gentiles, in all 
 ages of the world. But, it is fair to ap- 
 prise my reader, that others have adopted 
 quite an opposite method, and have treated 
 these examples only as exceptions to the 
 general rule. " Thus," Bishop Andrews 
 quaintly observes, " A little wicket there 
 was left open, whereat divers Gentiles did 
 come in. Many a ' venit ' there was. 
 Venit Job in the patriarch's day ; venit 
 Jethro in Moses's, Rahab in Joshua's, 
 Ruth in the Judges' time. Ittai (the king 
 of Gath's son) in David's; the queen of 
 Sheba in Solomon's ; the widow of Sarepta 
 in Elias's ; Naaman, the Syrian, in Elisha's 
 time. Each of these in their times had 
 
88 
 
 the favour to be let in. This was but a 
 venit, a little wicket for one or two/ 
 Sermon on the Nativity. But I appeal from 
 Andrews's learning to Bacon's logic. The 
 only question then is, Is our induction 
 sufficiently extensive ? 
 
 It should also be distinctly understood, 
 that the method which Bishop Andrews 
 here employs, is no other than the Cal- 
 vinistic method of personal election. If, 
 then, this course be followed with respect 
 to the individuals here mentioned, there 
 can be no valid objection to its exercise 
 under the revelation of Christianity. Hence 
 it appears, that the doctrine of Heathen 
 salvability is indissolubly connected with 
 the doctrine of Universal Redemption, as 
 regards the members of the church. 
 
89 
 
 SECTION XXI. 
 
 Jewish Proselytes. 
 
 THE Mosaic institutions were, in a great 
 measure, national and exclusive, because 
 they could not otherwise have answered 
 the purpose of keeping the Jews separate 
 and distinct from all other nations. But 
 to show that this principle was carried no 
 further than the necessity of the case re- 
 quired, " the stranger" was allowed when 
 circumcised to join himself to them. " One 
 law shall be to him who is home-born, and 
 unto the stranger which sojourneth among 
 you." Exod. xii. 49. 
 
 It is impossible to read this liberal 
 regulation, and not to perceive that it 
 altogether destroys the harsh suspicion 
 which would insinuate that the Gentiles 
 were incapable of partaking the Divine 
 mercy. If there had been any thing in 
 God's covenant with Abraham which had 
 confined the blessing to his natural de- 
 scendants, then, no stranger or proselyte 
 
90 
 
 could have been permitted to join himself 
 to the people of Israel. This law of the 
 stranger, it should be remembered, was 
 coeval with the Jewish economy ; it was 
 not an adventitious addition of later 
 times, but it formed part of the original 
 institution of Moses. As sjich, I appre- 
 hend that it places the argument for the 
 salvability of the Heathen on the most 
 solid and substantial ground, because it 
 evinces the natural capacity of all mankind 
 for partaking in those privileges, which, for 
 especial purposes, had been communicated 
 only to the Jews. 
 
 " The stranger," it is true, was obliged 
 to be circumcised, ere he could partake of 
 those peculiar advantages which were an- 
 nexed to the Mosaic economy. So also, 
 when the Heathen are brought to a know- 
 ledge of the Gospel, they must submit to 
 baptism, before they can be considered 
 members of the Christian Church. But, 
 the argument still holds good, that there 
 is a natural and inherent capability in all 
 mankind for receiving such privileges. If, 
 then, there were nothing which could be 
 
91 
 
 esteemed essentially exclusive, even in the 
 nature of the Mosaic laws, how much 
 stronger does the same argument appear, 
 when applied to the terms of the Christian 
 dispensation. Hence it is, that our defi- 
 nitions of the Christian church accord so 
 little with its geographical extent. " Cre- 
 dimus, unam esse ecclesiam Dei, eamque 
 non, ut olim apud Judseos, in unum ali^ 
 quern angulum aut regnum conclusam ; 
 sed Catholicam atque universalem esse, et 
 diffusam in totum terrarum orbem, ut 
 nulla nunc natio sit quae possit vere con- 
 queri se exclusam esse," &c. Juelli Apolog. 
 p. 25. Edit. Cant. 1692. 
 
 To perceive the incorrectness of this 
 statement, even at the present time, it is 
 only to remember, that the whole number 
 of Christians is estimated at two hundred 
 and twenty-eight millions ; whilst the num- 
 ber of Jews, Mahommetans, and Pagans, 
 forms an aggregate of six hundred and 
 twenty-two millions ! 
 
92 
 
 SECTION XXII. 
 
 The Moral Law. 
 
 THE foregoing argument is still further 
 confirmed by the consideration, that the 
 moral part of the Mosaic economy, (and 
 it might be added also, of the Christian 
 religion) is essentially the same as that 
 which is written on the hearts of all man- 
 kind, and that when "the Gentiles who 
 have not the (written) law, do by nature the 
 things contained in the law, these, having 
 not the law, are a law unto themselves." 
 Rom. ii. 14. 
 
 But, as neither Jews nor Gentiles can 
 live up to the full requirement of this law, 
 and as all feel and acknowledge that no 
 man living can be justified by fulfilling its 
 demands, may we not deduce the inference 
 that all, whether Jews or Gentiles, are 
 viewed by God as being under the same 
 moral condition ? " By the law (whether 
 written or unwritten,) is the knowledge 
 of sin," but " by the works of the law no 
 
93 
 
 flesh can be justified." Hence, whilst the 
 morality of the law forms the rule of life, 
 and whilst it constitutes the test and cri- 
 terion of our characters, it still leaves all 
 men, whether Jews or Gentiles, alike de- 
 pendents and supplicants on the divine 
 mercy. 
 
 If such then be the universal obligation, 
 yet the universal inability of individuals of 
 all countries and of all ages, may we not 
 infer, that the whole body of mankind are 
 living under the same religious dispensa- 
 tion ? What that dispensation is, the Scrip- 
 tures declare, when they set forth Christ, 
 as " the only name given under heaven 
 whereby we may be saved," and as " the 
 eternal purpose" for which the world was 
 made. The title to salvation being thus 
 provided for all, its terms and condi- 
 tions must vary with the knowledge and 
 ignorance of individuals, but the title is 
 universally the same. That charter which 
 extends to all is the charter of mercy and 
 grace. Since " all have sinned, and all have 
 come short of the glory of God," whether 
 we be Jews or Gentiles, bond or free, we 
 
94 
 
 must be saved, not in virtue of our righte- 
 ousness, but in virtue of that divine Re- 
 deemer, who, by " his one oblation of him- 
 self, once offered, hath made a full, perfect, 
 and sufficient sacrifice, oblation, and satis- 
 faction for the sins of the whole world." 
 
 The common solution of Calvinists, that 
 the moral law is written on our hearts to 
 render all men without excuse, and that 
 hence, the Heathen will be condemned for 
 not living up to that standard, to which 
 the most advanced Christian cannot attain, 
 is so replete with refined injustice and 
 doctrinal barbarity, that it cannot impede 
 the course of our argument. 
 
 " There can be nothing/' says Barrow, 
 " in the mysteries of predestination and 
 providence, which really subverts an as- 
 sertion so often clearly expressed, and so 
 well grounded in reason, or in the con- 
 sideration of God's nature, attributes, ordi- 
 dinary way of acting, &c. And whatever 
 expressions are repugnant thereto in sound, 
 it yet must stand, that God is impartially 
 merciful, benign, just/' &c. vol. ii. p. 310. 
 
95 
 
 SECTION XXIII. 
 
 The Ceremomial Law. 
 
 IF any additional evidence be required to 
 show the national and exclusive nature 
 of the Jewish Ritual, it may be found in 
 the variety and multiplicity of its cere- 
 monial institutions. Whatever appears 
 strange or singular in those ceremonies or 
 sacrifices, may be accounted for, as Spen- 
 cer has shown at large, from the desire to 
 keep them a separate and peculiar people. 
 But, admirably as such a scheme was 
 adapted for the purposes of the Mosaic 
 economy, it could not possibly have been 
 intended for the general use of mankind. 
 Thus, an institution which demanded a 
 personal appearance three times a year in 
 the Jewish Temple, could not be designed 
 for those who had emigrated to the north 
 of Europe, or to the interior of Africa ; but 
 this is a very important consideration, 
 because it clearly shows, that, whilst the 
 Jews were chosen as the trustees for pre- 
 
96 
 
 serving the Scriptures, and for carrying on 
 the purpose of God, yet that Judaism was 
 never intended for a universal religion. 
 
 But if the design of the Mosaic Eco- 
 nomy were not universal, it acquits all 
 the Heathen who lived before the Chris- 
 tian era of any guilt on that account. As 
 the ceremonial law was a fence to keep 
 the Jews apart from the rest of mankind, 
 so it is plain, that those nations could 
 not be punished for not overleaping the 
 boundaries which Providence had assigned 
 them. 
 
 Bishop Warburton has illustrated this 
 argument with his usual sagacity (Div. 
 Leg. book v. sect, ii.), and has pointed 
 out a passage of Scripture which connects 
 the national with the universal design of 
 the Jewish Dispensation : " If ye will obey 
 my voice, and keep my covenant, then ye 
 shall be a peculiar treasure to me above 
 all people : for all the earth is mine." 
 Exod. xix. 5. 
 
97 
 
 SECTION XXIV. 
 
 Sins of Ignorance. 
 
 WITH reference to our general reasoning 
 for the merciful treatment of Heathen 
 nations, it is of importance to remember, 
 there was an express law of atonement 
 prescribed to the Jews for all sins of igno- 
 rance. " Ye shall have one law for him that 
 sinneth through ignorance, both for him 
 that is born amongst the children of 
 Israel* and for the stranger that sojourn- 
 eth amongst them." Numb. xv. 29. 
 
 If there be any inference to be drawn 
 from such a regulation, it leads us to the 
 conclusion, that sins of ignorance are gra- 
 ciously dealt with by God ; and that they 
 are always pardoned by Him on account of 
 that propitiation which has been made for 
 the sins of the world. But this is a reflec- 
 tion which carries with it strength and 
 credibility to our whole argument. Dark as 
 the moral situation of the Heathen may be 
 abstractly considered, it should always be 
 
98 
 
 viewed in relation to the mercy of God 
 in Jesus Christ. It is cheering to reflect, 
 that, the beams of the Sun of Righteous- 
 ness cannot suffer any eclipse from the 
 clouds of error or ignorance, that even the 
 gloom of Paganism, so far as it was in- 
 voluntary, becomes transparent through 
 mercy ; and that ages of ignorance may 
 thus have been permitted to manifest the 
 extent of that divine love which surpasses 
 all understanding. " If ye were blind, ye 
 should have had no sin." John ix. 41 . 
 
 " It is a duty," says Tillotson, " incum- 
 bent on all mankind, to believe in the Son 
 of God, where he is sufficiently manifested 
 and revealed to them; but those who 
 never heard of him, nor had any oppor- 
 tunity of coming to the knowledge of him, 
 shall not be condemned for this infidelity, 
 because it is impossible they should believe 
 on him of whom they have never heard'' 
 Serm. Ix. vol. 2. 
 
99 
 
 SECTION XXV. 
 
 Jewish and Gentile Sacrifices. 
 
 THE Jews were expressly forbidden to 
 have any intercommunity of worship with 
 other nations, and particularly not to share 
 in their sacrifices. This prohibition was 
 given to preserve them from idolatry, and 
 to " prevent their going after other gods." 
 Exod. xxxiv. 15. Deut. vii. But the in- 
 ference which has been hence drawn, that 
 all Gentile sacrifices were alike unaccep- 
 table to God, is by no means founded on 
 any Scriptural authority. 
 
 Whether sacrifice were of human or 
 divine origin, it has formed an essential 
 part of the religious worship of all nations, 
 and was prevalent long before the Mosaic 
 ritual. If its origin was divine, (as I 
 firmly believe,) then its observance could 
 not be blamed, and even its corruptions 
 admitted of the same apologies as other 
 errors. But if its origin was human, still 
 it is clear, that it was afterwards sanc- 
 
 H2 
 
100 
 
 tioned by Divine authority. We have 
 noticed (see Sect. 20.) the sacrifices of 
 Jethro, the priest of Midian ; and another 
 instance of a Gentile sacrifice which ap- 
 pears to have been accepted, occurs in 
 Jonah, i. 15. " So the men (the sailors,) 
 feared the Lord greatly, and offered sacri- 
 fices unto the Lord." 
 
 The severity with which all Gentile 
 sacrifices have been condemned, arises from 
 the supposition, that no sacrifice could be 
 acceptable which had not a typical relation 
 to the sacrifice of Christ. But however 
 true this may be, considered abstractedly, 
 yet if this typical knowledge be considered 
 as indispensable to the acceptance of the 
 sacrifice, it would be very difficult in that 
 case to advocate the cause even of the Jew- 
 ish or Patriarchal oblations. 
 
 The truth is, that, whether in sacrifice 
 or in any other act of religious worship, 
 the Scripture always represents the Deity, 
 as accepting the worshipper according to 
 that which he hath the means of perform- 
 ing. Hence the prayers, fastings and repen- 
 tance of the Ninevites, brought down upon 
 
101 
 
 them the mercy of God, though it is by no 
 means clear, that they gave up all the 
 idolatries and superstitions of their coun- 
 try. 
 
 Since " the blood of bulls and goats 
 could never put away sin," their accept- 
 ance, whether from Jews or Gentiles, must 
 always have depended as to their positive 
 merit on the atonement of Christ, and as ta 
 their relative merit, on the disposition of 
 the worshipper. But, that feelings of peni- 
 tence may have sometimes been mingled with 
 Gentile sacrifices, cannot well be doubted 
 by any one who reads the histories of 
 Pagan nations. 
 
 " And now, O man, what doth God 
 require of thee but to love mercy, to do 
 justice, and to walk humbly with thy God." 
 The frequent and strong expressions which 
 we meet with in the Old Testament re- 
 specting the inutility even of those sacrifices 
 which had been immediately appointed by 
 God, when not accompanied with the 
 motives of penitence and piety, are calcu- 
 lated to mitigate all harsh decisions re- 
 specting the offerings of Gentile worship- 
 
102 
 
 pers. Since it could only be in virtue of 
 the future and unknown Oblation on the 
 cross, that any Levitical sacrifice could 
 have been accepted ; jsince patriarchs and 
 prophets, if they beheld at all, beheld very 
 indistinctly the import of such types and 
 shadows ; since infants even now partake of 
 these benefits without any consciousness of 
 their existence, why should we hesitate to 
 admit, that even Heathen sacrifices, when 
 accompanied with prayer and penitence, 
 have been accepted for the sake of " the 
 Lamb slain from before the foundation of 
 the world;" and that the incense even of 
 Pagan gratitude and praise may have been 
 received by him " who will not quench the 
 smoking flax, nor break the bruised reed." 
 But why should we dwell on merely 
 probable reasoning, when the Arabian Magi 
 came and presented gold and frankincense 
 and myrrh, to the new-born Redeemer of 
 the world ? The sacrifices of Balak and 
 Balaam seem also to afford an indirect 
 attestation of this argument. 
 
103 
 
 SECTION XXVI. 
 
 The Jews chosen as Trustees for the 
 Promise. 
 
 IT has been often urged by unbelievers 
 as an insurmountable objection to the Bible 
 that God should have manifested such a 
 strong partiality towards one people, whilst 
 he was indifferent to the other nations; 
 and this objection, it must be owned, has 
 received too much countenance from the 
 sentiments of many Christian writers. But, 
 upon our principle, there is no foundation 
 whatever for this charge in the records 
 either of the Old or New Testament *. 
 
 When the Israelites were about to pass 
 over Jordan to take possession of the land 
 of Canaan, they were expressly informed, 
 that it was not out of any favour to them, 
 or on account of their own merits, that they 
 were distinguished above other nations. 
 
 * See this argument developed in Bishop Sherlock's 
 Sixth discourse on Prophecy, and Warburton's Div. 
 Leg. Appendix, vol. ii. 
 
 i 
 
104 
 
 Deut. ix. But the reason assigned is, that 
 " God might perform the promise made 
 unto Abraham, Isaac, and Jacob," v. 5. 
 Now, what this promise was, and how it 
 had regard to all the families of the earth 
 has been already shown, and therefore we 
 need not repeat the argument. 
 
 The Jews, then, were selected as the 
 guardians and trustees for carrying this 
 promise into effect, and this was the origin 
 and end of the Jewish economy. Who- 
 ever wishes to see this subject treated with 
 the authority of an apostle, and with the 
 liberality of a philosopher, should study 
 the epistle to the Hebrews, and that to 
 the Galatians. " To Abraham and his seed 
 were the promises made," &c. and then St. 
 Paul infers, that the covenant which had 
 been made with Abraham four hundred 
 and thirty years before the law was pub- 
 lished on Sinai, could not possibly have 
 been annulled or abrogated by that latter 
 and more confirmed revelation. 
 
 All this seems perfectly plain and intel- 
 ligible, yet it is commonly interpreted, as 
 though it related only to those Gentiles 
 
105 
 
 who have lived since the Christian era, and 
 who have been converted to the Christian 
 faith. But the whole form of the argu- 
 ment tends to shew, that the promise to 
 Abraham had been in force ever since it 
 had been given ; nay, that it was in force 
 long before his birth. Hence we are told 
 by the same apostle, "that Noah, Seth, 
 Enoch, all died in faith." Heb. xi. But if 
 so, the same promise still belongs to all 
 the families of the earth, whether they 
 enjoy its historical knowledge or not. 
 
 That the Jews were chosen merely as 
 trustees for the promise, is apparent also 
 from this consideration; that their law 
 was of no other use, than as it upheld the 
 promised blessing; and that, even their 
 possession of the land of Canaan, was not 
 in virtue of the Mosaic law r , but of the 
 antecedent promise. " If the inheritance 
 be of the law, it is no more of promise ; but 
 God gave it to Abraham by promise," v. 16. 
 Since then it was not as Jews, but as they 
 formed one of the nations of the earth, that 
 even the Israelites were capable of partak- 
 ing the promised blessing, we infer that 
 
106 
 
 the same blessing still remains open and 
 available to all mankind of every tongue, 
 and kindred, and people. 
 
 But, if the promise, whilst it was yet in 
 abeyance, had an indirect influence upon 
 all nations ; surely we may conclude, that 
 since "the seed has come to whom the 
 promise was made," it possesses the same 
 universal relation to all the families of the 
 earth. As the ignorance of the Patriarchs 
 could not prevent the blessing from ex- 
 tending to all sincere penitents though 
 they lived before the Jewish law ; so nei- 
 ther can the present ignorance of the 
 Pagan preclude his participation in the 
 same blessing, if he uses the single talent 
 committed to his care according to his 
 ability. " It is evident," says Bishop Sher- 
 lock, " that the promise of a blessing to all 
 nations subsisted in its full force, during 
 the continuance of the Law of Moses ; for 
 as the Promise was not completed by the 
 giving of the Law, so neither could so gene- 
 ral a promise be annulled by a private law 
 given to one people only/' p. 143. 
 
107 
 
 SECTION XXVII. 
 
 The Law and the Promise. 
 
 MUCH of the obscurity and misapprehen- 
 sion which has arisen on the subject of the 
 Jewish economy would be removed by 
 remembering the clear distinction between 
 their national privileges as Jews, and their 
 participation in the promised blessing, as 
 being one of the nations of the earth. As the 
 Jewish nation, they had a law given them 
 immediately by God, which was partly 
 moral and partly ceremonial ; and the ob- 
 servance of this law was upheld by tempo- 
 ral promises and rewards. So far the 
 argument of Bishop Warburton is solid 
 and correct. Their law was given them 
 as a peculiar people and for the express 
 purpose, to keep them separate and dis- 
 tinct from all other nations ; and in these 
 peculiar privileges, no other nation had any 
 participation. Hence the Divine Being bore 
 a tutelary character and national relation 
 
108 
 
 towards them, as " the God of Abraham, 
 of Isaac, and Jacob." 
 
 But the Jews did not forego their rela- 
 tion towards God as men, because he had 
 taken them into this civil and ecclesiastical 
 connexion; and it was in their universal 
 relation as one of the families of the earth, 
 not as the inhabitants of Canaan, that they 
 could participate in the blessings of the 
 universal promise. 
 
 Doubtless there were many important 
 advantages annexed to their national dis- 
 tinction. " What advantage then, hath the 
 Jew, or what profit is there in circumcision ? 
 Much every way," replies the apostle; " but 
 chiefly that unto them were committed the 
 oracles of God." Rom. iii. 12. This an- 
 swer could never have been given, if St. 
 Paul had conceived, that all other nations 
 had been treated as outcasts from the 
 mercy of God in Christ. The Jews, he 
 admits, had great privileges in being pos- 
 sessed of a written revelation, and for these 
 privileges they were made responsible, 
 But, it is evident, from this statement, that 
 St, Paul did not conceive that the Jews 
 
109 
 
 were alone salvable, and that all other 
 nations were in a state of hopeless condem- 
 nation. 
 
 If such be the argument as it refers to 
 the Jewish Church in reference to the 
 Gentile world before the birth of Christ, 
 I would submit, that the case is very simi- 
 lar, as it now relates to the Christian 
 Church, compared with Heathen nations. 
 For the claim of exclusive salvation, we are 
 indebted, I apprehend, to the Church of 
 Rome, as I have yet to learn any Scriptural 
 authority for this exclusive assumption. 
 When I look into the Bible, I find, " that 
 God is no respecter of persons/' &c. and 
 that Christ is " the Saviour of the world," 
 &c.; but, when I read the writings of com- 
 mentators, I frequently find, that the same 
 exclusive claims are now preferred by 
 Christians, which were formerly claimed 
 by the Scribes and Pharisees. 
 
 The advantages and privileges of the 
 Christian Church are numerous and valu- 
 able ; but, as the Jews formerly held the 
 Scriptures as the trustees for all nations ; 
 so, I believe that the Christian Church is 
 
110 
 
 now the pillar and depository of the truth* 
 as it relates to all mankind. The sacra- 
 ments and ordinances of Christ have now 
 been substituted for the rites and sacrifices 
 of the Jewish law; but the Promise still 
 holds good unto all the families of the 
 earth. That promise, whether expected 
 or fulfilled, whether well known or un- 
 known, is the common patrimony and 
 inheritance of mankind. The Church is 
 its guardian and trustee, not its monopolist. 
 It was given to Adam from the moment of 
 his fall, nor shall it be denied to the last 
 individual that comes into the world. 
 
 Nor is there any thing in this position 
 which should offend the lover of ecclesias- 
 tical antiquity. " Veteris ecclesiae judicium 
 fuit, Christum, pro culpa universali, homi- 
 nibus providisse remedio universali, sol- 
 vendo Aurpov infiniti pretii, ne ejus defectu 
 periret quisquam." Vossii Hist. Pelag. 
 
Ill 
 
 SECTION XXVIII. 
 
 The Gibeonites. 
 
 THE Gibeonites were a part of the Hivites, 
 who formed one of the Canaanitish tribes. 
 Perceiving from the success of Joshua, that 
 the Israelites were aided by God, and 
 would probably become masters of the 
 land ; they formed a league with Joshua, 
 and became an auxiliary in his wars. They 
 did not act with perfect good faith ; and, 
 consequently, the terms on which they 
 were received were not as favourable as 
 they would otherwise have been. " They 
 were made hewers of wood and drawers 
 of water for the congregation." Joshua ix. 
 6 27. However, it is evident, they were 
 adopted into the Jewish nation, and, as 
 such, participated in Jewish privileges. 
 
 They are here mentioned, only as form- 
 ing a feature in our general argument for 
 the salvability of Heathen nations. As 
 many harsh and unjustifiable sentiments 
 have been delivered concerning the Ca- 
 
112 
 
 naanites, it is of importance to know, that 
 there was nothing in their national condition 
 which necessarily excluded them from the 
 Divine mercy ; and that they stood on the 
 same footing, with regard to their eternal 
 interests, as any of the other nations of 
 the earth. See Graves s Lectures on the 
 Pentateuch, vol. ii. p. 22. 
 
 Note. I beg leave to refer to this valuable work of 
 Dr. Graves for various indirect confirmations of my 
 argument. Whilst apologising for the nature and 
 effects of the Jewish Law, the author has adduced 
 many of the same facts which are here brought for- 
 ward on behalf of Heathen salvability. This co- 
 incidence is the more valuable, as it was altogether 
 undesigned, and has arisen solely from the unity of 
 Truth, when viewed even under different aspects. 
 
Hi 
 
 / 
 
 SECTION XXIX. 
 Ruth.JS. C. 1310. 
 
 " IT may be observed," says Dr. Gray, 
 " that the Holy Spirit by recording the 
 adoption of a Gentile woman into the 
 family from which Christ was to derive his 
 origin, might intend to intimate, the com- 
 prehensive design of the Christian dispen- 
 sation/' Key to the Old Testament, p. 16& 
 This remark is judicious ; but if our ar- 
 gument be correct, it should be extended 
 into an evidence for the salvability of 
 Heathen nations, whether before or after 
 the xx>ming of Christ. There are no na- 
 tions which are spoken of with greater 
 severity in Scripture, than the children of 
 Edoni, and Moab, and Ammon ; and to find 
 that a Rahab and a Ruth obtained mercy, 
 Seems to intimate, that these nations were 
 dealt with on the same terms of equity 
 and justice as all others ; and that, though 
 they were selected as examples of divine 
 judgments on sinful nations in their tem- 
 
 i 
 
114 
 
 poral concerns; yet that, as individuals, 
 they were treated in their eternal destinies 
 like the rest of mankind. 
 
 Such is the inference we draw in relation 
 to the present argument ; but the Calvinist 
 would infer the very opposite. He views 
 them as exceptions only to mark the 
 general severity more strongly ; just as he 
 supposes the providential kindness of God 
 towards Pagan nations was designed only 
 to aggravate their guilt. I leave my reader 
 to decide which is the more probable 
 opinion. 
 
 But to establish this reasoning beyond 
 all possibility of doubt, let the following 
 injunctions be pondered and meditated : 
 " Thou shalt not abhor an Edomite, for he 
 is thy brother : thou shalt not abhor an 
 Egyptian, because thou wast a stranger in 
 his land. The children that are begotten 
 of them shall enter into the congregation 
 of the Lord in their third generation." 
 Deut. xxiii. 7, 8. 
 
115 
 
 SECTION XXX. 
 David and Uriah. JB. C. 1000. 
 
 IF the argument for the universal con- 
 demnation of the Heathen were carried to 
 its full extent, it would be difficult to show 
 that any moral obligations could be due 
 towards them. They would be then in the 
 same relation to us as the fallen angels. 
 
 But, it is impossible to read the Scripture 
 account of David and Uriah, and not to 
 perceive that no such forlorn and reprobate 
 condition can exist amongst men. Uriah 
 was a Hittite ; but from the expressions 
 which are used concerning him (2 Sam. xi. 
 xii.), it is plain, that he was as much be- 
 loved by God even as David himself. 
 Solomon, " the beloved of the Lord," was 
 born of Bathsheba, this Hittite's widow ; 
 a pretty strong evidence that the blood 
 of the Hittites was every whit as good as 
 that of the chosen people. It is painful 
 to observe how often commentators and 
 unbelievers unite in drawing the same 
 i2 
 
116 
 
 perverted conclusions from Scripture. The 
 one describe God as casting off all the 
 nations of the earth, except the Jews ; and 
 the other infer that the God of the Jews 
 could not have been the God of all the 
 nations of the earth. Hoc Ithacus velit. 
 And yet this kind of theology may boast 
 of great names to uphold it. " St. Jerome 
 noteth, that God leaveth not the good 
 deeds of the heathen unrewarded ; who, 
 though they cannot hope by any laudable 
 worldly action, to attain to that eternal hap- 
 piness reserved for his servants and saints ; 
 yet, such is the boundless goodness of God, 
 that he often repayeth them with many 
 worldly gifts and temporal blessings." Ra- 
 leigh's History of the World , chap. 7- part 
 i. book ii. Is it possible this should be 
 called boundless goodness ? 
 
117 
 
 SECTION XXXI. 
 
 Solomons Prayer for the Stranger. 
 
 AT the dedication of the temple, when 
 Solomon had implored a, blessing on all 
 the Israelites, he proceeds to intercede on 
 behalf of all the proselytes who should 
 there offer up their worship, " Moreover, 
 concerning the stranger which is not of 
 thy people Israel, but is come from a far 
 country for thy great name's sake ; if they 
 come and pray in this house, then hear 
 them from the heavens, even from thy 
 dwelling-place ; and do according to all the 
 stranger calleth thee for ; that all the 
 people of all the earth may know thy 
 name, and fear thee as doth thy people 
 Israel," &c. 2 Chron. vi. 32. 
 
 The reflection which Dr. Jackson makes 
 in this passage is remarkable. " Solomon 
 knew the goodness of God to be so great, 
 that it could not be a whit lessened towards 
 Israel, how far soever it was extended 
 towards other people. Happy had it been 
 
118 
 
 for that nation, if their charity had been 
 like this of their Heavenly Father. But 
 it was their seeking to engross God's 
 promised blessings to mankind, which 
 brought that grievous curse upon them 
 under which they groan to this day. See 
 Patrick in loc. and Graves on the Penta- 
 teuch, vol. ii. partiii. p. 291. I leave this 
 reflection to be pondered on in all its 
 extent, by those who would now confine 
 the blessings of salvation to the members 
 of the Christian church. 
 
 Note. " From 2 Chron. ii. 17., it appears Solomon 
 found in Israel strangers of such a rank of life as were 
 fit to be employed in assisting to build the temple, 
 153,600. These (as the commentators agree, vide Poli 
 Synops. et Patrick, &c.) were proselytes to the worship 
 of the true God, and the observance of the moral law, 
 though not circumcised." Patrick observes, " These 
 were the reliques of the Amorites, Hittites," &c. 
 Graves, vol. ii. p. 292. 
 
119 
 
 SECTION XXXII. 
 
 The Queen of Sheba. 
 
 THE queen of Sheba, and all the kings of 
 Arabia, brought gold and silver to Solo- 
 mon ; and the expressions of the queen 
 are an evidence, that the knowledge and 
 worship of the true God extended far 
 beyond the limits of Dan and Beersheba : 
 " Blessed be the Lord thy God, who de- 
 lighteth in thee to set thee on his throne, 
 because God loved Israel to establish them 
 for ever; therefore made he thee king 
 over them, to do judgment and justice." 
 2 Chron. ix. 112. 
 
 And now, lest any should surmise that 
 this arose from mere curiosity, and had no 
 connexion with religious motives and re- 
 ligious effects, our Saviour has placed the 
 seal of his authority on this very anecdote : 
 " The queen of the south shall rise up in 
 judgment with this generation, and shall 
 condemn it," &c. Matt. xii. 42. 
 
 When a fact of this kind is thus re- 
 
120 
 
 corded in the Old, and commented upon 
 in the New Testament, it naturally suggests 
 the inference, that many, who have been 
 neither Jews nor Christians, shall find a 
 favourable acceptance at the day of judg- 
 ment ; and that, if there be many " first 
 who shall be last/' there ,abo are many 
 who are last that shall be first." ' They 
 shall come from the east and from the 
 west, from the north and from the south, 
 and shall sit down with Abraham, Isaac, 
 and Jacob in the kingdom of God*" 
 
 44 It was not a particular fondness of affec- 
 tion, of which no particular ground can be 
 assigned or imagined; but a universal 
 goodness, mercy and pity towards this emi- 
 nent part of his creation sunk in distress 
 and lamentable wretchedness, which in- 
 duced God to send his Son for the redemp- 
 tion of mankind.** Bawaw, vol. iii. p. 315. 
 
121 
 
 SECTION XXXIII. 
 
 Jvb. 
 
 THE author and origin of this book are 
 lost in the remotest antiquity, and nothing 
 can with certainty be decided respecting 
 them. But., considered with relation to 
 our argument, this obscurity has no exist- 
 ence. Whether the character of Job be 
 real or fictitious, there is little or nothing 
 in this book which refers to the Jewish 
 Law; and the whole is evidently built 
 on the principles of the primitive and pa- 
 ti'iarchal religion. " The work of a man 
 shall God render unto him, and cause 
 every man to find according to his ways*" 
 " His eyes are upon the ways of man, he 
 seeth all his goings ;" " for he will not 
 lay upon man more than is right," &c. 
 Cli. xxxiv. et passim. 
 
 That such a fragment of Gentile theo- 
 logy should have been admitted into the 
 canon of Scripture is no slight mani- 
 festation of the truth of our general argu- 
 
122 
 
 ment. The book of Job exhibits the Deity, 
 not in his peculiar and tutelary relation 
 to the Jews, as the God of Abraham ; but 
 in his general and transcendental character 9 
 as the God of all the earth, " in whose 
 hand is the soul of every living thing, and 
 the breath of all mankind." Ch. xii. 10. 
 
 " Hence Job did collect, that ' God ac- 
 cepteth not the person of princes, nor re- 
 gardeth the rich more than the poor, for they 
 are all the work of his hands/ Ch. xxxiv. 
 19. " Hence also did he infer, that he was 
 obliged to deal fairly with his own servants, 
 for that God in judgment would consider 
 their case no less than his. ' Did not He 
 that made me in the womb, make him, and 
 did not One fashion us?' ' Ch. xxxi. 15. 
 Barrow on Universal Redemption, vol. iii. 
 p. 304. 
 
123 
 
 SECTION XXXIV. 
 
 The Psalms. 
 
 THOUGH many of these hymns have an ex- 
 clusive relation to David and the Israelites, 
 there are others which refer to all the 
 nations of the earth, and which treat of the 
 moral and providential government of God 
 over all nations. Thus the eighth ( " O 
 Lord, how excellent is thy name in all 
 the world," &c.) and nineteenth psalms 
 (" The earth is the Lord's, and all that 
 therein is," &c.) plainly describe the Deity 
 under his general relation to all men, and 
 not under his peculiar relation to the Jews. 
 In other psalms all men are exhorted to 
 love and fear God : " Let all the earth 
 fear the Lord," &c. Psal. xxxiii. " Let 
 all the inhabitants of the world stand in 
 awe of Him," &c. Psal. Ixv. " O let the 
 nations rejoice and be glad, for thou shalt 
 judge the people righteously," &c. Psal. 
 xcvi. " Say unto the Heathen, the Lord 
 reigneth," &c. Psal. xcvii. " The Lord 
 
124 
 
 reigneth, let the earth rejoice, let the mul- 
 titude of the isles be glad thereof," &c. 
 Psal. xcviii. " With righteousness shall he 
 judge the world, and the people with 
 equity. Sing unto the Lord all ye lands," 
 &c. " For the Lord is good, his mercy is 
 everlasting/* &c. Psal. c. " The Lord is 
 loving unto every man, and his mercy is 
 over all his works. Psal. cxlv. " O that 
 men would praise the Lord for his good- 
 ness," &c. Psal. cviu " O praise the Lord 
 all ye Heathen, praise Him all ye nations,'* 
 &c. Psal. cxviu 
 
 Such passages clearly intimate that David 
 extended the mercies of God over all 
 mankind, and that he was far from ex- 
 cluding the Heathen from the hope of 
 eternal happiness. " Let every thing which 
 hath breath praise the Lord." 
 
125 
 
 SECTION XXXV. 
 Elijah and the Widow. B. C. 900. 
 
 ZAREPHATH, or Sarepta, was a city in the 
 neighbourhood of Sidon, and thither the 
 prophet Elijah was sent, to escape the 
 persecution of Ahab. It was a country 
 of Pagans and idolaters, but God sent his 
 prophet there when he could no longer 
 be safe amongst the people of Israel. 
 
 He came to a poor widow, who " had 
 nothing more than a cake and a handful of 
 meal, with a little oil in a cruse, and who 
 was gathering two sticks, that she might go 
 in and dress it for herself and her son, that 
 they might eat it, and die." 1 Kings xvii. 
 12. A surprising miracle was performed, 
 by which Elijah, the widow, and her son, 
 were sustained on this small pittance of 
 food. After a while, the widow's son grew 
 sick, and died ; but, on the earnest prayer 
 and solicitation of Elijah, " his soul came 
 into him again, and he revived," ver. 22. 
 
 When it is remembered, that all this 
 6 
 
126 
 
 was done in the case of a poor Heathen *, 
 it naturally brings us back to our general 
 conclusion respecting their salvability. Nor 
 can we be blamed for interpreting such 
 passages in favour of our argument, since 
 Jesus has adduced this very anecdote for 
 a similar purpose. " I tell you of a truth, 
 many widows were in Israel in the days of 
 Elias, yet unto none of them was he sent, 
 but to Sarepta, a city of Sidon" Luke iv. 
 25, 26. 
 
 : She had been brought up in gross darkness 
 and idolatry, in utter ignorance of the Lord God of 
 Israel ; or, if she had heard of his name, which is all 
 that seems probable, she had been taught to disbelieve 
 the mighty wonders of his hand, and was still less likely 
 to believe his prophet. It appears, therefore, that she 
 must have been wrought upon by an unmixed principle 
 of humanity'' Sterne's Sermons. For many instances 
 of similar humanity see ParJce's Travels in Africa. 
 
127 
 
 SECTION XXXVI. 
 Naaman, the Syrian. B. C. 890. 
 
 As the captain of the Syrian army, Naaman, 
 was the professed enemy of the Jews, and 
 had taken captive an Israelitish damsel, 
 whom he carried into Syria, to attend upon 
 his wife. Naaman was seized with a le- 
 prosy; and the young woman earnestly 
 entreated her mistress to send for Elisha 
 out of Samaria, that he might effect his 
 recovery. Elisha did not think fit to go 
 in person ; but sent a messenger with the 
 direction, that Naaman should dip himself 
 in Jordan seven times. After some hesi- 
 tation, he did so, and was perfectly cured. 
 " Behold now, I know," he exclaimed, 
 " there is no God in all the earth, but in 
 Israel." 2 Kings v. 15. 
 
 Such was Naaman's confession ; but as 
 his office obliged him to accompany his 
 master into the temple of Rimmon, he 
 implores forgiveness when he should be 
 obliged to join in an act of Pagan wor- 
 3 
 
128 
 
 ship. The Scripture gives us reason to 
 conclude, that the exigency of his station 
 was received as an apology. " Go in 
 peace." 
 
 It is right, also, to be mentioned, that, 
 though Naaman, the Syrian, was cleansed 
 of his leprosy, yet, that Gehazi, the Jew, 
 for his avarice and falsehood, was afflicted 
 with Naaman' s disorder. From these con- 
 current facts, it is not necessary to make 
 any formal deduction with respect to out 
 argument, especially, as Jesus has placed 
 his own authority on this topic : " Many 
 lepers were in Israel in the time of Eliseus, 
 the prophet ; yet none of them was 
 cleansed, but Naaman, the Syrian." Luke 
 iv. 27. 
 
 " In the height of Kaaman's prosperity, 
 we find the Holy Scripture lias given him 
 a very advantageous character, and re- 
 corded his name with such glorious titles, 
 as if God had been pleased with his achieve- 
 ments, and approved his conduct, even 
 whilst he was a heathen." Bishop Hick- 
 mans Sermons, vol. i. p. 299. 
 
129 
 
 SECTION XXXVII. 
 
 The Samaritans. 
 
 WHEN Shalmaneser, king of Assyria, had 
 carried away the Israelites captive to Ba- 
 bylon, he sent some of the idolatrous 
 inhabitants of Cuthah to dwell in Samaria, 
 who, at first, " feared not the Lord ;" and, 
 therefore, lions were sent amongst them. 
 2 Kings xvii. 24. To rid themselves of 
 this calamity, they entreated the king of 
 Assyria to send some teachers from the 
 captive Israelites, who might instruct them 
 " in the religion of the land." Then one of 
 the priests, whom they had carried away, 
 taught them ; but they blended their an- 
 cient idolatries with the Jewish worship. 
 " So they feared the Lord, and made unto 
 themselves of the lowest of them priests of 
 the high places, who sacrificed for them. 
 They feared the Lord, and served their 
 own gods, &c." ver. 33 41. 
 
 This mixture of Pagan idolatry with 
 the pure worship of Jehovah was, indeed, 
 K 
 
130 
 
 far from being right ; and it was, therefore, 
 held up in abhorrence to the Israelites. 
 
 Ye shall not fear other gods, nor bow 
 yourselves to them/' &c. ver. 35. Yet, it 
 is plain, I think, from the above expres- 
 sions, " they feared the Lord," &c. ; and 
 from the removal of their punishment as 
 to the lions, that these Samaritans did 
 what was, on the whole, acceptable to God, 
 with relation to their previous circum- 
 stances and habits. But, if this inference 
 be correct, it forms a case very much in 
 point with regard to the salvability of the 
 Heathen ; because it shows that even the 
 corruptions of idolatry, where they are 
 hereditary and involuntary, are pardoned 
 by Him, who is not " extreme to mark 
 what is done amiss." 
 
 The same inference, I apprehend, may 
 also be drawn from the casual expressions 
 of Moses, " He that feared the word of the 
 Lord among the servants of Pharaoh," &c. 
 Exod. ix. 20, 21. 
 
131 
 
 SECTION XXXVIII. 
 
 Solomon and Hiram. B. C. 1000. 
 
 WHEN Solomon " had determined to build 
 an house unto the Lord," he sent to Hiram 
 king of Tyre, to assist him both with ma- 
 terials and workmen. In making known 
 his wishes, he did not disguise his inten- 
 tions. "Behold, I build an house unto 
 the name of the Lord my God," &c. " and 
 the house which I build is great, for our 
 God is above all gods," &c. 2 Chron. ii. 
 3 9. Not only did the king of Tyre ac- 
 cede to his request, but he sent Solomon 
 this remarkable answer : " Because the Lord 
 hath loved his people, he hath made thee 
 king over them. Blessed be the Lord 
 God of Israel that hath made heaven and 
 earth." ver. 11, 12. 
 
 It is impossible to read this correspond- 
 ence, and not to perceive, that the king of 
 Tyre and his people must have had much 
 greater religious knowledge than is com- 
 monly supposed ; and that this knowledge 
 
 K2 
 
132 
 
 had a considerable effect in disposing them 
 thus to assist the Israelitish monarch. 
 The result which this brings to our gene- 
 ral argument is the more striking, because 
 the cities of Tyre and Sidon are so fre- 
 quently mentioned in the ancient prophets 
 as examples of the Divine justice. But, it 
 was probably to rectify any harsh inference 
 arising from such temporal denunciations, 
 that Jesus informed his contemporaries, it 
 should be more tolerable for those cities 
 at the day of judgment, than for some in 
 the immediate neighbourhood of Jerusa- 
 lem. 
 
 " In the reign of Solomon, the tendency 
 of the Jewish scheme to diffuse the know- 
 ledge of the true God appears increasingly 
 conspicuous. The prosperity and wealth 
 of this monarch, the magnificence of his 
 temple, and, above all, his fame for wisdom, 
 attracted universal attention ; for ' his fame 
 was in all nations round about, and there 
 came of all people to hear the wisdom of 
 Solomon from all the kings of the earth/ 
 1 Kings iv. x." Graves, vol. ii. p. 298. 
 
133 
 
 SECTION XXXIX. 
 
 Proverbs and Ecclesiastes. 
 
 THESE collections of moral sentiments, 
 abound with illustrations of the truth and 
 extent of this argument for the salvability 
 of Heathen nations. They are either 
 general maxims of human life, or universal 
 principles of piety which apply, without 
 exception, to the whole body of mankind. 
 
 " The eyes of the Lord are in every 
 place beholding the evil and the good." 
 Prov. xv. 15. " To do justice and judg- 
 ment is more acceptable to the Lord, than 
 sacrifice," xxi. 3. " The rich and the poor 
 meet together, the Lord is the maker of 
 them all," xxii. 2. 
 
 The book of Ecclesiastes commences 
 with reflections on the vanity of human 
 life, a topic which is applicable to indivi- 
 duals of all nations. " Fear God and keep 
 his commandments, for this is the whole 
 duty of man ; for God shall bring every 
 
134 
 
 work into judgment with every secret thing, 
 whether it be good or bad," xii. 13. 
 
 From such maxims the inference is plain 
 and irresistible, that Solomon viewed all 
 mankind as living under the same moral 
 and religious government ; and that how- 
 ever they might differ, in the degrees of 
 knowledge, yet that all were responsible 
 according to their ability. I am not aware, 
 there is a single sentiment in either collec- 
 tion which is founded on the distinction 
 betwixt Jew and Gentile. 
 
 " God hath proposed to all men indif- 
 ferently the same terms and conditions of 
 gaining his love and favour, of enjoying his 
 bounty, and of obtaining rewards and feli- 
 city from him. The same laws and rules 
 of life are prescribed to all persons, as men 
 and as Christians." Barrow y vol. iii. p. 305. 
 
135 
 
 SECTION XL. 
 
 Prophetical Hints of Heathen Salvability. 
 
 THE expressions of the several prophets, 
 with regard to the extent and benefits of 
 the Christian dispensation, are so universal 
 and unlimited, that, I think, they can hardly 
 be confined to the limits of Christendom, 
 when we consider its small extent, as com- 
 pared to the whole habitable world. A few 
 examples will illustrate my meaning. 
 
 "I will give thee for a light unto the 
 Gentiles, that thou mayest be my salvation 
 even to the end of the earth." Isa. xlix. 6- 
 " I will make all my mountains a way, and 
 my highways shall be exalted; behold 
 these shall come from far, and lo, these 
 from the north and the west, and those 
 from the land of Sinim. Sing O heavens, 
 rejoice O earth," &c. ver. 1113. " Thy 
 seed shall inherit the Gentiles, and shall 
 make the desolate places inhabited/' liv. 
 " The maker of the whole earth shall 
 he be called," ver. 5. " Ho, every one 
 
136 
 
 that thirsteth," &c. See ch. Iv. "The 
 forces of the Gentiles shall come unto thee," 
 Ix. 5. " To comfort all that mourn/' Ixi. 
 passim. " Doubtless thou art our Father, 
 though Abraham acknowledge us not," 
 Ixiii. 16. " As the host of heaven cannot 
 be numbered, neither the sand of the sea 
 measured, so will I multiply the seed of 
 David my servant," xxxiii. 22. " Under it 
 (the Gospel) shall dwell fowl of every 
 wing," Ezek. xvii. 23. 
 
 These and similar passages, I am aware, 
 are generally construed as relating exclu- 
 sively to the members of the Christian 
 Church; nor can it be questioned that 
 they have a more immediate reference to 
 those who are thus professedly called. But 
 it deserves consideration, whether they 
 may not also admit of a more wide and 
 comprehensive interpretation. I would 
 submit, then, whether they may not relate 
 to the dispensation, as well as to the reve- 
 lation of the Gospel ; and whether it is not 
 in this sense, that Messias was styled " the 
 desire of all nations/' &c. 
 
 And here, also, it should be considered, 
 
137 
 
 whether, when the Gentiles are thus men- 
 tioned, in plain contradiction to the Jews, 
 it can be defensible to confine the accepta- 
 tion of the word exclusively to Christians, 
 or converted Gentiles. Thus, when the 
 Psalmist declares of Christ, " Thou shalt 
 make me the head of the Heathen," does 
 it seem natural to put such a meaning on 
 his expression, as that by which the majority 
 of the Heathen must be altogether ex- 
 cluded? These observations are of very 
 wide extent, and they will be found to 
 relate, not only to the ancient prophets, 
 but to many parts of the New Testament. 
 Thus the Baptist applies to the advent of 
 Christ the words of Esaias, " Every valley 
 shall be filled, every mountain brought 
 low, the crooked shall be made straight, 
 and the rough ways smooth, and all flesh 
 shall see the salvation of our God," Luke 
 iii. 5, 6. 
 
 If it may be laid down as a general 
 canon of criticism, that " as no Scripture 
 is of private interpretation," it is, for the 
 most part, safer to extend, than to contract 
 its meaning. If there be, as Lord Bacon 
 
138 
 
 expresses it, a "germinant quality" in every 
 part of God's revelations, then such expres- 
 sions seem to have a latitude and longitude 
 about them which can hardly be compres- 
 sed within the bounds of the Christian 
 Church. 
 
 And still further to confirm these obser- 
 vations, we should remember, the amaz- 
 ing length and breadth which are given 
 to such prophecies in the New Testament. 
 Thus Simeon, when he beheld the Mes- 
 sias, applied to him the predictions of 
 Isaiah in all their extent. "Mine eyes 
 have seen thy salvation, which thou hast 
 prepared before the face of all people, a 
 light to lighten the Gentiles," &c. Luke ii. 
 29, 32. " The Lord hath made bare his 
 holy arm in the eyes of all nations, and all 
 the ends of the world have seen the sal- 
 vation of our God," lii. 10. 
 
 So also our Saviour applies to himself 
 these prophecies in all their amplitude. See 
 Luke iv. 1721. 
 
139 
 
 SECTION XLI. 
 
 General Intimations of Mercy towards the 
 Heathen. 
 
 WHEN God was about to destroy the cities 
 of Sodom and Gomorrah for their enor- 
 mous wickedness, Abraham exclaimed, 
 " Shall not the judge of all the earth do 
 right ?" Gen. xviii. 2325. The answer 
 which God returned on this occasion evin- 
 ced, that his love and equity were extended 
 over mankind at large, and not confined to 
 the Patriarch's family. 
 
 But there are occasional notices of Hea- 
 then nations in different parts of the Bible, 
 which seem clearly to establish this point. 
 "At what time I speak concerning a nation, 
 and concerning a kingdom, to pluck up and 
 pull down and destroy it, if that nation 
 against whom I have pronounced, turn from 
 their evil, I will repent of the evil I thought 
 to do unto unto them." Jer. xviii. 7 10. 
 " I am the Lord who exercise loving kind- 
 ness, judgment and righteousness, &c. in 
 
140 
 
 the earth" Jer. ix. 24. Such passages are 
 clear intimations of God's care and kindness 
 of the Gentile world. 
 
 But still further this appears, even from 
 God's ( dealings with the Israelites, which 
 were often regulated by those nations 
 amongst whom they were." Thus when 
 the Israelites were exposed to the wrath 
 of God for their frequent rebellion and 
 idolatries, Moses entreats for them lest the 
 Egyptians should say, " For mischief did 
 he bripg them out," &c. Exod. xxxii. 12. So 
 also when they rebelled in the wilderness, 
 he urges the same argument, " Then the 
 Egyptians will hear it, for thou broughtest 
 up this people with thy might from amongst 
 them/' Numb. xiv. 13. Deut. ix. 28. And 
 we have a large commentary on such pas- 
 sages in the prophet Ezekiel, ch. xx. from 
 which, it plainly appears, that a very 
 strong consideration for the tenderness and 
 forbearance of God towards the Jews, was 
 his care and attention to the Heathen 
 nations around. 
 
 Even the judgments which are either 
 denounced or entreated on the Gentile 
 
141 
 
 nations, have an evident reference to this 
 argument. " He that chastiseth the Hea- 
 then, shall he not correct ?" Psal. xciv. 10. 
 " Put them in fear, O Lord, that the nations 
 may know themselves to be but men." 
 Psal. ix. 10. Thus also David implores 
 blessings on the Israelites for the moral 
 and spiritual benefit of the Heathen. 
 " God be merciful unto us and bless us, 
 that thy way may be known upon earth, 
 thy saving health unto all nations," &c. 
 Psal. Ixvii. 
 
 When it is considered, how easy it would 
 have been to have recorded in Scripture 
 the universal condemnation of Gentile na- 
 tions, such passages become a strong evi- 
 dence that the damnatory decisions of 
 Fulgentius and Augustine concerning them 
 are totally at variance with the mild and 
 merciful doctrine of the Bible. " Think 
 not that Christianity doth teach, that all 
 those who were not of the Jewish nation, 
 or Church, or that are not now of the 
 Christian Church, were so cast off and for- 
 saken by God, as the devils are, to be left 
 utterly hopeless and remediless ; or that 
 
142 
 
 they were upon no other terms of salvation 
 than man in innocency was under, which 
 was * Obey perfectly and live, or if thou 
 sin, thou shalt die.' For this had been to 
 leave them as hopeless as the devils, when 
 once they had sinned." Baxters Reasons, 
 p. 399. 
 
 " All men have sinned, and are fallen 
 short of the glory of God ; being justified 
 freely by his grace, through the redemption 
 that is in Christ Jesus." Rom. iii. 3. All 
 men are justified, i. e. according to God's 
 favourable intention and design. Yea, the 
 very reason why God permitted sin and 
 death to prevail so universally, is intimated 
 to be his design of extending a capacity of 
 life and righteousness unto all. " He hath 
 shut up all under sin, that he might have 
 mercy upon all." Barrow, vol. iii. p. 316. 
 
143 
 
 SECTION XLII. 
 
 Prophetic Descriptions of Christ. 
 
 IT deserves the consideration of all who 
 maintain the doctrines of the Divinity of 
 Christ, and of his atoning sacrifice, and 
 who seek to support these doctrines by 
 an appeal to the prophetic declarations of 
 the Messias; whether such texts can be 
 brought to bear on those points, if we 
 exclude the great majority of mankind from 
 the benefits of his advent. 
 
 If, for example, we interpret the cele- 
 brated passage of Isaiah ix. 6, 7. " Unto 
 us a child is born," &c. 3 as a proof of the 
 full and proper divinity of Christ; let it 
 be considered, whether any thing short of 
 universal redemption can be ascribed to 
 one "who has the government on his 
 shoulders, who shall be called the Mighty 
 God, the Everlasting Father, and the 
 Prince of Peace." Or, if we think that 
 Christ was " the Shiloh to whom the gather- 
 ing of the nations should be," let it be 
 
 1 
 
144 
 
 considered, whether this does not refer to 
 all the nations ? or, if we assert that he is 
 described as the King " who shall reign in 
 righteousness," " who shall be an ensign for 
 the people," as " a covert from the tem- 
 pest, as rivers of water in dry places." 
 (See Isa. xxxii. and Ixi.) Let it be deter- 
 mined, whether such ascriptions can be 
 reconciled to the exclusion of the Heathen 
 from the benefits of the Gospel dispensa- 
 tion. 
 
 " The whole import of Jonah's mission 
 partakes of the Christian character. When 
 we see that he is sent to carry the tidings of 
 judgment, but to exemplify the grant of 
 mercy, to a great Heathen city, &c. with- 
 out staying to discuss whether all this be a 
 formal type of the genius of the Christian 
 religion, it is plainly a real example of some 
 of its chief properties, in the manifested 
 efficacy of repentance, the grant of pardon, 
 and the communication of God's mercy to 
 the Heathen world." Davison on Prophecy, 
 p: 368. 
 
145 
 
 SECTION XLIII. 
 
 Nineveh. B. C. 860. 
 
 <c ARISE go to Nineveh, that great city, 
 and cry against it, for their wickedness is 
 come up before me," &c. Jonah iii. The 
 prophet fulfilled his commission ; the Nine- 
 vites repented " in sackcloth and ashes, and 
 God saw their works, that they turned from 
 their evil ways, and God repented of the 
 evil which he said he would do unto them 
 and he did it not." ver. 5 10. 
 
 Such is a signal and decisive evidence for 
 our argument. First, It is an example of a 
 great Heathen city " of three days' journey" 
 in circumference, which was saved from 
 destruction on its timely repentance and 
 reformation. Secondly, It evinces, that 
 the souls of these Pagans were as dear to 
 God as those of his peculiar people. 
 Thirdly, It is a proof, that every nation 
 shall be accepted according to its moral 
 ability. Nothing is here said or insinuated 
 respecting the inhabitants becoming Jewish 
 
146 
 
 proselytes, or respecting their faith in the 
 Messias. Their repentance was that of 
 moral improvement. " Let us turn every 
 man from his evil way, and from the vio- 
 lence of his hands/' ver. 8. 
 
 And, that no one may say, this was a 
 merely temporal deliverance, and that it had 
 no relation to their eternal condition, let 
 us remember what Christ has declared 
 concerning it : " The men of Nineveh shall 
 rise in judgment with this generation and 
 condemn it, for they repented at the 
 preaching of Jonas," &c. Matt. xii. 41. 
 
 But, if the unwillingness of the Jewish 
 prophet to undertake this mission, arose, 
 as Archbishop Sharp conjectures, from his 
 regarding the mission to a Heathen country 
 as an ill omen to his own nation, the Jews ; 
 then, the inference becomes still stronger 
 in relation to our argument; and, then, 
 how apposite is the Divine remonstrance : 
 " Hadst thou compassion on the gourd, 
 &c. and should not / have compassion on 
 such a multitude," &c. Ch. iv. 10. 14. 
 
147 
 
 SECTION XLIV. 
 
 Nebuchadnezzar and Belshazzar. 
 B. C. 500 530. 
 
 THESE were the sovereigns of Babylon 
 during the captivity of the Jewish nation. 
 They were both professed idolaters, and, as 
 such, the former had commanded the 
 Jews to worship his image of gold. But 
 he was so wrought upon by the miraculous 
 deliverance of certain Jews whom he had 
 cast into a fiery furnace, that he com- 
 manded his people to reverence the God 
 of Israel, " because no other God could 
 deliver after that sort." Dan. iii. 
 
 The same monarch was afterwards exer- 
 cised with great afflictions, which produced 
 such a salutary effect on his mind, that he 
 made this acknowledgment: " Now, I, 
 Nebuchadnezzar, praise, and extol, and 
 honour the King of Heaven, all whose 
 works are truth, and his ways judgment, 
 and those that walk in pride he is able to 
 abase." Dan. iv. 37. 
 
 But his son and successor, Belshazzar, 
 
 L2 
 
148 
 
 forgot his father's good example ; " he did 
 not humble his heart, though he knew all 
 this" &c. Dan. v. 22. And he was ac- 
 cordingly punished. " In that night was 
 Belshazzar, the king of the Chaldeans, 
 slain," &c. ver. 30. 
 
 From this account, it is plain, these Pa- 
 gan monarchs were treated by God, just as 
 Jews or Christians are treated by him. 
 The one was pardoned on his repentance ; 
 the other was punished for his contumacy. 
 But, if so, it follows that, whether amongst 
 Pagans or others, " when the wicked 
 turneth away from his wickedness, he shall 
 save his soul alive." 
 
 " It was during the captivity of the Jews, 
 and their consequent dispersion amongst 
 the inhabitants of the most illustrious 
 empire in the civilized world, that God 
 principally employed them as the means 
 of exciting the attention of the Heathen to 
 his majesty and his providence," &c. 
 Graves, vol. ii. p. 306. 
 
149 
 
 SECTION XLV. 
 Cyrus. B. C. 530430. 
 
 THIS illustrious character of Pagan an- 
 tiquity forms a striking link in the chain 
 of prophecy, and he is also a striking evi- 
 dence for the salvability of Pagan nations. 
 f The Lord stirred up the spirit of Cyrus, 
 king of Persia, that he made a procla- 
 mation, &c. Thus saith Cyrus, king of 
 Persia, the Lord God of heaven hath 
 charged me to build him an house at Jeru- 
 salem," &c. Ezra i. The same monarch 
 is termed by Isaiah, " the Lord's shepherd" 
 (ch.xliv. 28); and the Lord's anointed" 
 (ch. xlv. 1.). 
 
 Without giving credit to all the virtues 
 which Xenophon has ascribed to Cyrus, it 
 is difficult not to believe, that he was an 
 eminently moral character, and that, as 
 such, he was noticed and blessed by God. 
 Whether you consider him, then, as de- 
 scribed by sacred or prophane historians, 
 it seems impossible to separate him from 
 
150 
 
 our general argument. " I have raised 
 him up in righteousness : I will direct all 
 his ways." Isaiah xlv. 13. 
 
 These observations may also be ex- 
 tended, in some degree, to Darius, Ar- 
 taxerxes, and the other Gentile princes 
 who were connected with the Jews in the 
 building of the second temple. They ap- 
 ply also to the whole book of Esther, and 
 to the transactions of Ahasuerus with the 
 Jews. But, when it is remembered, that 
 Ahasuerus reigned " over an hundred and 
 twenty provinces from India even to Ethi- 
 opia," and " that the Jews had light, and 
 gladness, and joy in every province, and 
 that many of the people of the land became 
 Jews" (See Ch. i. and viii. 17.); these cir- 
 cumstances will go far to establish our 
 general conclusion. 
 
 " These public testimonies to the ma- 
 jesty of the God of Israel, must have 
 contributed materially to check error and 
 idolatry, in a country where the form of 
 the government rendered the examples of 
 the monarchs so powerful/' &c. Graves, 
 vol. ii. p. 310. 
 
151 
 
 SECTION XLVL 
 
 The Dispersions of the Jews. 
 
 THE various captivities and dispersions of 
 the Jews which are recorded in Scripture, 
 seem to have been principally ordained for 
 the dissemination of religious knowledge 
 amongst the Gentile nations. That a great 
 effect must have been thus produced in 
 every part of the east cannot be ques- 
 tioned; and, indeed, the fact, that the 
 Jewish Scriptures were translated, during 
 the age of the Ptolemies, into the most 
 popular of all languages, is a plain con- 
 firmation of this reasoning. 
 
 In consequence of these events, vast 
 multitudes of Gentiles became Jewish pro- 
 selytes ; some, under more strict, others, 
 under more general obligations, as to the 
 observance of the Jewish Law. But, even 
 where this knowledge did not lead to pro- 
 selytism, it must have had a great indirect 
 influence on their religious sentiments. 
 
152 
 
 These observations extend to almost 
 every part of the Heathen world down to 
 the present time. Jews were dwelling in the 
 interior of Africa, long before it was visited 
 by European travellers. But the effect of 
 such sojourners on Pagan countries, though 
 it cannot be minutely ascertained, must be 
 considerable ; and, in this way, even Ma- 
 hometanism may not have been without 
 its beneficial consequences. 
 
 It is the general purpose of these re- 
 flections to show, that the peculiar treat- 
 ment of the Jews, whether in ancient or 
 modern times, has been regulated in relation 
 to the benefit and advantage of the Gentile 
 world; and that the moral and religious 
 influence of Judaism has, probably, been far 
 more extensive than is commonly imagined. 
 But this is an argument which, whilst 
 it brings general credibility to the whole 
 scheme of Revelation, throws a peculiar 
 lustre on every topic which is connected 
 with the salvability of Heathen nations, 
 " I will set a sign amongst them, and I 
 will send those that escape of them to the 
 
153 
 
 nations, to Tarshish, Pul, and Lud, that draw 
 the bow ; to Tubal, and Javan, to the isles 
 afar off, that have not heard my fame, 
 neither have seen my glory ; and they shall 
 declare my glory amongst the Gentiles." 
 Isaiah Ixvi. 19. See also ch. xlix. 5 12. 
 
 Note. On the subject of the foregoing Sections, I 
 would refer generally to Prideauxs Connection, vol. i. 
 ii. Jenkins on Christianity, vol. i. ch. vi x. Bishop 
 Laws Theory of Religion, part 2, and particularly to 
 Dean Graves on the Pentateuch) vol. ii. part 3, in 
 which he traces the " Effects of Judaism on the 
 Gentiles." " The ancient Persians and modern Ma- 
 hometans are possibly instances of people, who have 
 had essential or natural religion enforced on their 
 consciences by means of the Scripture, though they 
 never had the genuine Scripture revelation," &c. 
 Butlers Analogy, part 2. ch. vi. 
 
154 
 
 Summary of the Argument. 
 
 THE evidences which have been adduced 
 from the Jewish Economy in support of 
 the salvability of Heathen nations, are nu- 
 merous and diversified. Some arise out of 
 express examples ; such is that of Jethro, 
 of the Gibeonites, of Ruth and Naaman ? 
 &c. Others, from the principles of the 
 Mosaic institutions; such is the law re- 
 specting sins of ignorance, and the admission 
 of Gentile proselytes. Some, from the gene- 
 ral declarations of God's mercy and justice, 
 others, from the influence of Judaism on 
 the world at large. But, however they may 
 differ from each other, they all conspire to 
 bring credibility to our general conclusion. 
 It will be observed, also, that these proofs 
 multiply in number, and increase in im- 
 portance, as the period for the fulfilment 
 of the promise drew nigh ; so that, at last, 
 the whole history of the Jews appears 
 blended with the histories and revolutions 
 of surrounding empires. 
 
 3 
 
155 
 
 It is the natural effect of this view of 
 the Jewish Economy, to set aside all those 
 objections of unbelievers which are founded 
 on the supposition, that, during this long 
 period, the Jews are represented in the 
 Bible as being the exclusive favourites of 
 Heaven. If such objections were founded 
 in truth, they would be subversive, not 
 only of the argument for the salvability of 
 the Heathen, but also, in my opinion, of 
 the credibility of the Jewish Scriptures. 
 No revelation could be divine, which was 
 founded on a partial and exclusive dispen- 
 sation ; because, it is impossible that God 
 can act on any other than the principles 
 of universal equity and justice. A reve- 
 lation, as matter of history, may be more 
 or less extensive, because it depends on 
 the knowledge of those to whom it is 
 addressed ; but, considered in its reference 
 to God, as its author, it cannot be otherwise 
 than universal. See Warburton, Div. Leg. 
 vol. ii. Appendix. 
 
 There is one argument, however, which 
 could not be mentioned amongst our series 
 of illustrations, but which naturally pre- 
 
156 
 
 sents itself at their close. It is plain, that 
 the Jews, with all their advantages, had 
 very imperfect notions of the Messias, and 
 that they had nothing which amounted to 
 that doctrine which we now term faith in 
 Christ. But if so, the knowledge of this 
 essential doctrine of Christianity cannot be 
 indispensable for the salvation of those to 
 whom it has not been revealed. Such is 
 the corollary which I beg leave to add to 
 the foregoing arguments. 
 
 Note. Whilst this work has been passing through 
 the press, I have read Mr. Damson's admirable Dis- 
 courses on Prophecy. His subject is quite distinct 
 from that which is here treated of; but, to an atten- 
 tive reader, it will suggest many indirect confirmations 
 of this argument, and as such, I beg leave to refer to 
 his luminous reasoning, which coincides also with 
 much that I have formerly advanced in the Connec- 
 tion of Natural and Revealed Theology. 
 
PART THE FOURTH. 
 
 The Life of Christ. 
 
 PRELIMINARY OBSERVATIONS. 
 
 WE have now arrived at the threshold of 
 the Christian Revelation, " when the ful- 
 ness of the time was come," that " the 
 seed should appear to whom the promise 
 had been made." If, then, this argument 
 for the salvability of Heathen nations may 
 be deemed solid and satisfactory, from the 
 evidence which has been adduced from the 
 Old Testament ; it may be reasonably ex- 
 pected to become still more clearly esta- 
 blished, from the actions and declarations 
 of Christ and his apostles. 
 
 Still, I would caution the reader, not to 
 expect more than the nature of the case 
 admits. The New Testament, as well as 
 the Old, being addressed to those who 
 have the means of reading it, must be 
 
158 
 
 chiefly occupied with the Revelation of the 
 religion, and with enforcing its doctrines on 
 the members of the Church. As a system 
 and dispensation of mercy for the world at 
 large, it must be gathered rather inciden- 
 tally, than directly, from its doctrines and 
 declarations. But, in making this acknow- 
 ledgment, I am not wishing the reader, by 
 any means, to concede the point without 
 adequate and sufficient evidence. It is to 
 the kind of proof, not to its degree or 
 amount, that I would solicit his candour. 
 
 And, first, if we consider what might be 
 naturally expected on this subject from 
 the founder of Christianity, it would, pro- 
 bably be of this nature; that his office 
 and character should be not of a national, 
 but of a universal description; that he 
 should, on all occasions, show a general 
 love for mankind at large, rather than for 
 a peculiar nation ; that he should evince 
 a marked attachment to the principles of 
 universal equity, in opposition to any pre- 
 ference or partiality towards individuals ; 
 and that the actions of his life, as well as 
 the principles of his doctrine, should 
 
159 
 
 demonstrate his relationship to the whole 
 human race. 
 
 If, then, Jesus had discovered a marked 
 predilection for the Jews, as distinguished 
 from the Gentiles ; if he had loved to con- 
 sort with scribes and pharisees, rather than 
 with publicans and sinners ; if he had in- 
 sisted on ceremonies and sacrifices, rather 
 than on the weightier matters of equity and 
 justice, and if the principles which he 
 inculcated had been narrow and exclusive ; 
 then, I acknowledge, there would have 
 been a strong concurrent evidence arising 
 from the whole of his life and character, 
 that he did not design to be the Saviour 
 of any but those who became his avowed 
 disciples. But if, on the contrary, he pro- 
 fessed to be " the Son of God and the 
 Saviour of the world ;" if he repeatedly 
 declared, that " every man would be 
 judged according to what he had ;" if he 
 discovered the greatest tenderness towards 
 infancy and ignorance, and the strongest 
 aversion towards pharisaical hypocrisy and 
 spiritual pride ; if his death, atonement, 
 and resurrection are spoken of in terms, 
 
160 
 
 which bear a common reference to the 
 human race ; then, I think, it must be ad- 
 mitted, such a view of his life and character 
 naturally and powerfully leads us to the 
 conclusion, that all men are interested in 
 him as the Redeemer of the world. 
 
 Still, if it were his purpose and intention 
 to make known the revelation to some, 
 whilst others were to continue in igno- 
 rance ; if it were his design to build up a 
 church consisting of professed believers ; it 
 is plain, not only that the greater part of 
 the promises would be made expressly to 
 them, but that they would be distin- 
 guished by some advantages and privileges 
 which no others could enjoy. Such are 
 the sacraments and ordinances which Christ 
 has enjoined to his Church, and which 
 now place that church, in the same relation 
 towards the Heathen world, which the 
 Jewish Church formerly possessed towards 
 the unproselyted Gentiles. But, as the ca- 
 pability of salvation was not exclusively 
 belonging to the Jews, so neither is it now 
 confined to the members of the Christian 
 church ; and as the high and exalted manner 
 
/ 161 
 
 in which the privileges of the Israelites are 
 spoken of in the Old Testament, ought 
 not so to be construed, as implying or in- 
 sinuating the condemnation of all other 
 nations ; so, neither should the expressions 
 of the evangelists concerning the privileges 
 of believers be so exclusively interpreted, 
 as to imply the destruction and condemna- 
 tion of those to whom such privileges have 
 not been granted. 
 
 When it is considered, that by a single 
 positive and explicit declaration, Jesus 
 might have decided that none but the 
 members of his church could possibly 
 hope for eternal happiness ; when a single 
 damnatory passage in the Gospel, like 
 that of Augustine or Fulgentius, would 
 have determined the question ; I think 
 it must be admitted, that if the arguments 
 which we shall now adduce, had been far 
 fewer in number, and far smaller in amount, 
 still that such silence ought to be acknow- 
 ledged as a presumptive, if not a decisive, 
 evidence, " He is the Propitiation for our 
 sins ; and not for ours only, but for the sins 
 of the whole world." 
 
 M 
 
162 
 
 SECTION XLVII. 
 
 St. Johns Declaration of Christ's Divinity. 
 
 " IN the beginning was the Word, and the 
 Word was with God, and the Word was 
 God. All things were made by him, and 
 without him was not any thing made, 
 that was made. In him was life, and 
 the life was the light of men." " That 
 was the true light, which lighteth every 
 man that cometh into the world." John i. 
 1 9. See Bp. Homes Sermons, p. 79. 
 
 If these texts of Scripture (and the same 
 observation will apply to all similar pas- 
 sages of the Old and New Testament) are 
 to be understood as implying the proper 
 divinity of Christ, " that by Him the world 
 was made," &c., the conclusion follows, 
 that his character and mission are of uni- 
 versal importance to all men ; and conse- 
 quently, that the Heathen are interested in 
 him, as the Maker, the Saviour, and the 
 Judge of mankind. Their ignorance of his 
 mission can form no argument against this 
 
163 
 
 inference : " He was in the world, and the 
 world was made by him, and the world 
 knew him not," ver. 10. 
 
 To ascribe to Christ an equality with 
 the Father, and then to limit the benefits 
 of his mission to the members of the Chris- 
 tian Church ; to ascribe to his atonement 
 an infinite value, and then to confine its 
 importance to a small portion of mankind ; 
 this is one out of various contradictions 
 which have grown up with the systems of 
 artificial theology. If Christ be God, then, 
 as God he must bear the same relation to 
 all men. To represent him as the national 
 and tutelary Deity of the Jews or the 
 Christians, is to explode his divinity, and 
 to reduce him to the level of Moses or one 
 of the prophets. 
 
 This remark is of very wide and compre- 
 hensive application; it applies to every 
 text in the Old and New Testament, which 
 would show that Jesus is Jehovah. "I 
 and my Father are one." " He who hath 
 seen me, hath seen the Father." " Before 
 Abraham was, I am/' &c. All passages of 
 this description, if adduced to prove the 
 
 M2 
 
164 
 
 divinity of Christ, must fail of their effect, 
 unless we attribute to him such a universal- 
 ity in all his offices as can alone be suitable 
 to Deity. 
 
 The force of this argument has long been 
 felt by Unitarians, who would claim, on this 
 account, a superiority over the system of or- 
 thodoxy. " It has often appeared tome," says 
 Dr. Carpenter, " that if Unitarians did no 
 more than annihilate the dreadful tenet, 
 that all must be plunged into eternal and 
 irremediable anguish, who do not possess 
 faith in Christ, and even particular forms 
 of faith; it would have been worthy of 
 all acceptation. The Unitarian has more 
 honourable notions of the God of love, 
 than to imagine that he will make hun- 
 dreds and thousands of millions miserable, 
 solely because they do not receive him 
 as their Saviour, whose name they have 
 never heard. And yet if this be not so, 
 then the doctrines of modern orthodoxy 
 are not true" Beneficial Effects of Uni- 
 tarianism, p. 21. 
 
 Pudet haec opprobria nobis, 
 
 Et dici potuisse, et non potuisse refelli. 
 
165 
 
 SECTION XLVIII. 
 
 The Angelic Mission. 
 
 SINCE angels came down from heaven 
 to earth to proclaim the birth of Christ, 
 it seems utterly inconsistent with such an 
 embassy, to suppose the intelligence which 
 they brought had not a universal relation 
 to mankind. To have proclaimed a local 
 or partial benefit, appears altogether at 
 variance with their characters, nor were 
 such the terms of their tidings : " Glory to 
 God in the highest, on earth peace, good- 
 will towards men." These expressions are 
 not capable of a confined or limited mean- 
 ing, and to interpret them in such a man- 
 ner as would exclude the great majority of 
 mankind in all ages from the beneficial in- 
 fluence of Christ's advent, is to deprive them 
 of their necessary meaning. "By this song," 
 says Bishop Taylor, " they not only referred 
 to the peace which at that time put all the 
 world at ease; but to the great peace, 
 which the new-born prince should make 
 
166 
 
 between his earth and all mankind" Life 
 of Christ, vol. i. p. 69. 
 
 Here then is the difficulty of all who 
 deny the doctrine of universal redemption, 
 as it relates to the Heathen, they admit 
 the annunciation of the Gospel to have 
 been universal, but they confine its good 
 effects to the knowledge of a limited por- 
 tion of the human race. 
 
 Note. " The expression (iravrl r$ Xaw) ' to all the 
 people/ seems adapted to the present conceits of the 
 Jewish nation, which apprehended nothing of God's 
 favourable intentions to the community of men ; but, 
 in effect, it is to be understood extensively, in reference 
 to all people. For the Saviour, the Christ, the Lord, 
 of whom this good news did report, was not only to be 
 the Redeemer of that small people, but of the world, 
 of every nation, of all mankind. * Men's eyes have seen 
 thy salvation, which thou hast prepared before the face 
 of all the peoplesy iravrwv T&V Xawy ' " Barrow, p. 849, 
 
167 
 
 SECTION XLIX. 
 
 The Eastern Sages. 
 
 AT the birth of Jesus, certain philosophers 
 or astrologers came from the East to wor- 
 ship him, being supernaturally directed 
 by a star. " We have seen his star in the 
 East, and have come to worship him." 
 
 When it is remembered, that these 
 sages formed a part of the Gentile and 
 Pagan world, and that, as far as appears 
 from Scripture, they were allowed to re- 
 tain the manners, usages, and opinions of 
 their native countries, and that even their 
 errors and superstitions formed no bar to 
 their acceptance, this embassy must be 
 allowed to constitute an important ingre- 
 dient in our argument ; nor is it unimport- 
 ant to consider, that if they came from 
 Arabia, they came from a country which 
 has never been permanently brought under 
 the Christian faith. As such, I apprehend, 
 they are to be viewed rather as the repre- 
 sentatives of the unconverted nations, than 
 
168 
 
 as the representatives of professed believ- 
 ers. But, at any rate, the inference is clear, 
 and indubitable, that such nations must 
 possess some interest in the Redeemer who 
 allowed his advent to be adorned with the 
 gold and frankincense and myrrh of these 
 Heathen worshippers. 
 
 " God who is the universal Father of all 
 men, at the nativity of the Messias, gave 
 notice of it to all the world, as they were 
 represented by the grand division of Jews 
 and Gentiles. To the Jewish shepherds, 
 by an angel ; to the Eastern Magi, by a 
 star. For the Gospel is of universal dis- 
 semination, not confined within the limits 
 of a national prerogative, but catholic and 
 diffused." Taylor s Life of Christ, vol. i. 
 p. 81. 
 
 " These Sages were Gentiles, aliens by 
 nature, like ourselves, from the common- 
 wealth of Israel, and strangers to the cove- 
 nant of promise, representing, as it were, 
 the whole heathen world" See Bp. Home's 
 Sermon on the Epiphany. 
 
169 
 
 SECTION L. 
 
 Si. John the Baptist. 
 
 THE ministry of St. John forms the connect- 
 ing link between the Law and the Gospel. 
 It admitted all on their repentance, Gen- 
 tiles, as well as Jews, were welcome to its 
 benefits. It does not appear that John in- 
 sisted on the rite of circumcision, nor is it 
 probable that the publicans and soldiers 
 who were baptised by him were Jewish pro- 
 selytes. When they enquired of him their 
 duties, he enforced on them those du- 
 ties which were belonging to their respec- 
 tive stations. To the publicans, he enjoined 
 moderation in their demands, because they 
 were too generally guilty of extortion ; to 
 the soldiers, gentleness of behaviour and 
 contentment with their pay, because they 
 frequently committed acts of violence and 
 were often turbulent. Upon these simple 
 acknowledgments, " they were baptized in 
 Jordan confessing their sins." Matt. iii. 
 It is impossible to peruse this account of 
 
170 
 
 St. John's ministry, and not to perceive, 
 that " every man shall be accepted accord- 
 ing to that which he hath." The admis- 
 sion of publicans and soldiers whose faith 
 must have been so very partial, and whose 
 practice so imperfect, intimates, in no 
 dubious manner, the truth of our general 
 argument ; whilst the rebukes which he gave 
 to the rigid and sanctimonious Pharisee, 
 show how little depends, in the sight of 
 God, on the mere adherence to forms and 
 ceremonies. " Think not to say unto 
 yourselves, we have Abraham for our 
 father, for I say unto you, that God is able 
 of these stones to raise up children unto 
 Abraham." Luke iii. 8. 
 
 Whilst John was baptising, " all men 
 were musing in their hearts whether he 
 were the Christ or not;" they had arrived at 
 no fixed or definite belief; but they were 
 treated according to their circumstances, 
 and though ignorant of Christ, their repen- 
 tance was available " to the remission of 
 their sins." 
 
171 
 
 SECTION LI. 
 
 The Object of Christ's Mission. 
 
 " GOD so loved the world, that he gave his 
 only begotten Son, to the end, that whoso- 
 ever believeth in him should not perish, 
 but have everlasting life. For God sent 
 not his Son into the world to condemn the 
 world, but that the world through him 
 might be saved." John iii. 16, 17. 
 
 In this declaration, whilst the general 
 tendency of the passage leads to our con- 
 clusion for the salvability of Heathen 
 nations, as well as others, it must be owned, 
 that the specific condition appears to make 
 against us. To reconcile this apparent 
 contradiction, I would submit the following 
 considerations. 
 
 First, then, it is clear, that the express 
 object and design on the part of God, was 
 the salvation of the world. This is stated, 
 both positively, and negatively, and there- 
 fore there can be no doubt concerning it. 
 But the limitation is made to the believers 
 
172 
 
 in Christ, because the revelation is ad- 
 dressed to them, and to them only. But 
 to them it holds universally, that it is 
 by faith or belief, they must secure the 
 promised salvation. The difficulty is re- 
 moved by remembering, that the dispensa- 
 tion relates to the whole world ; whilst the 
 revelation relates to those only who be- 
 lieve. 
 
 Secondly, this is apparent from the 
 whole scope of this passage : " God sent 
 not his Son into the world to condemn the 
 world; but that the world through him 
 might be saved," an object which could 
 not have been proposed, if the majority of 
 mankind in all ages had been condemned 
 for their involuntary ignorance of the Gos- 
 pel. 
 
 Thirdly, it is to be inferred from our 
 Saviour's next declaration, " He that be- 
 lieveth in him is not condemned, but he 
 that believeth not is condemned already, 
 because he believeth not in the name of 
 the only begotten Son of God/' &c. 18, 19. 
 In these and similar passages, believers 
 and unbelievers are opposed to each other. 
 
173 
 
 But by unbelievers we are not to under- 
 stand those who have never heard of the 
 Gospel, but those who have heard it, and 
 who reject its evidence. The Heathens 
 are neutral, they are neither believers nor 
 unbelievers, and if such had been con- 
 demned " because they have believed not in 
 the name of the only begotten Son of God," 
 the Gospel instead of " being tidings of 
 great joy unto the people/' had been the 
 curse and condemnation of the great majo- 
 rity of the human race. How then could 
 it have been affirmed " that God sent not 
 his Son into the world to condemn the 
 world, but that the world through him 
 might be saved ?" 
 
 Note. The following are some of the principal texts 
 which speak of Christ, as the Saviour of the world. 
 John i. 29., vi. 33. and 51. ; 1 John ii. 2., iv. 14. ; John 
 xii. 47. ; 2 Cor. v. 19. " Is it not enough that Christ 
 is called the Saviour of the world ? You will say, Is it 
 of the whole world? Yes,* He is the Propitiation for 
 the sins of the whole world.' You will say, Is it for all 
 men in the world ? Yes, ' He died for all men.' You 
 will say, Is it for every man ? Yes, < He tasted death 
 for every man.'" Baxter's Universal Redemption, 
 p. 286. 
 
174 
 
 SECTION LII. 
 
 The Woman of Samaria. 
 
 THE Samaritans, as we have already ob- 
 served, (see Sect. 37.) were the descend- 
 ants of some Heathen who conjoined the 
 worship of the true God with their own 
 idolatrous superstitions. They were hated 
 and despised by the Jews, who scarcely 
 held any intercourse with them. But, at 
 the commencement of our Saviour's minis- 
 try, he resolved to shew that he would 
 not countenance such national prejudices. 
 Having met with a Samaritan woman, he 
 entered into a friendly conversation with 
 her, and though he plainly told her the 
 Samaritans, as a nation, were in error, yet 
 such was his desire for her welfare, that 
 the first positive declaration of his own 
 Messiahship was made by Christ to this 
 poor Samaritan : " I that speak unto thee 
 amHe,"&c. John vr. 126. 
 
 When the origin and circumstances of 
 these Samaritans are considered, I cannot 
 
175 
 
 but view this anecdote as affording great 
 credibility to our general argument for the 
 salvability of Heathen nations. They could 
 not be esteemed regular members of the 
 Jewish Church, nor were they possessed of 
 what is now meant by Christian faith. 
 "We know that this is the Christ, the Sa- 
 viour of the wvrld" It was on the universal- 
 ity of the Messiah's mission, not on any 
 privileged election, they grounded their 
 faith, but if Christ be " the Saviour of the 
 world," in the sense of the Samaritans, he 
 is also the Saviour of the Heathen. 
 
 The proper attitude to review such facts 
 of our Saviour's life, is to carry back our 
 thoughts to the circumstances of his con- 
 temporaries. As yet, no Christian Church 
 existed, no sacraments were ordained, how 
 imperfect, then, must have been their faith, 
 even when they exclaimed, " this is the 
 Christ, the Saviour of the world." 
 
176 
 SECTION LIII. 
 
 
 
 The Nobleman s Son. 
 
 HERE is another miracle performed on a 
 Gentile family, and that under circum- 
 stances which must add great credibility to 
 our argument for the salvability of those 
 who have not heard of the Gospel. This 
 nobleman, who was probably belonging to 
 the court of Herod, seems at first, not to 
 have viewed our Saviour as the Messias, 
 but only as a teacher sent from heaven, 
 who was enabled to perform miraculous 
 cures. He did not conceive that his 
 power extended to a distance, and there- 
 fore he besought his personal attendance. 
 " Come down ere my child die." Jesus ac- 
 cepted the man according to this imperfect 
 faith, (" except ye see signs and wonders 
 ye will not believe,") and granted the 
 object of his prayer. 
 
 The nobleman believed and his whole 
 house. But what did he believe ? All the 
 articles of the Christian faith ? He believed 
 
177 
 
 at most that Jesus was the Messias. Can 
 there be a clearer evidence that every man 
 is dealt with by God according to his 
 circumstances, and according to what he 
 has the means of knowing and believing ? 
 
 Should it be objected, that this and si- 
 milar anecdotes in our Saviour's life seem 
 too minute to be connected with the ge- 
 neral argument ; we reply, that, as an evi- 
 dence of the mind and character of the Re- 
 deemer, they afford a clear and lucid de- 
 monstration of the point at issue. To im- 
 pute harshness, or indifference about mil- 
 lions, to One who could thus pity and com- 
 passionate individuals, were altogether in- 
 credible. So long as we are justified in 
 deducing the wisdom and goodness of the 
 Creator, from the smallest, as well as the 
 grandest works of nature ; these actions of 
 Jesus, if he be the Son of God, may be cited 
 as evidences of his love and mercy towards 
 all mankind. 
 
 -K 
 
178 
 
 SECTION LIV. 
 
 The Widow of Sarepta and Naaman the 
 Syrian. 
 
 IN Sections 35 and 36, we have adduced 
 these miraculous cures of Elijah and Elisha 
 as affording evidence for our general ar- 
 gument in favour of Gentile nations in all 
 ages of the world; and here we find a 
 direct confirmation of this reasoning from 
 the lips of our blessed Saviour : " I tell you 
 of a truth, that many widows were in Israel 
 in the days of Elias, yet to none of them 
 was Elias sent ; but he was sent to a 
 woman of Sarepta, a city of Sidon. And 
 many lepers were in Israel, in the time of 
 Elisha, the prophet, yet none of them 
 were cleansed ; but he cleansed Naaman 
 the Syrian!' Luke iv. 25, 27. The ten- 
 dency of this argument need not be pointed 
 out ; because it was so plainly directed 
 against the national and exclusive notions 
 of the Jews, that they immediately, on 
 hearing it, " sought to kill Jesus." I have 
 
179 
 
 ventured to remove the ambiguity which 
 appears in our translation, since the 
 whole force of the argument consists in 
 making it clear, that these miracles were 
 performed on Gentiles, in preference to 
 Israelites. Hence we infer, not only that 
 the saving mercies of God were of old 
 extended to Heathen nations ; but that 
 Jesus also designed this conclusion to be 
 drawn and felt by his contemporaries. 
 
 " It should have been recollected by the 
 Jews, that the grand and capital promise 
 made to Abraham was not limited to his 
 natural posterity ; but, on the contrary, in 
 the most express terms which language 
 could afford, extended to all others. It 
 was the promise of the Seed, that is, the 
 Messiah, in whom, not Israel only according 
 to the flesh, but all tjie nations of the earth 
 should be blessed. Bishop Home's Ser- 
 mons, p. 93. 
 
180 
 
 SECTION LV. 
 
 Love your Enemies. 
 
 IT deserves the consideration of all who 
 doubt or deny the salvability of the Hea- 
 then, (that is of the great majority of 
 mankind) whether such precepts as Jesus 
 was continually inculcating on the Jews in 
 opposition to their national prejudices, do 
 not imply that the saving mercies of God 
 are diffused over the whole world. " It 
 was said by them of old time, thou shalt 
 love thy neighbour, &c. but I say unto 
 you, bless your enemies, &c. that ye may 
 be the children of your heavenly Father, 
 for he maketh his sun to rise on the evil 
 and the good," &c. Matt. v. 4348. 
 Certain it is, that if we could believe the 
 great body of mankind were excluded 
 from the capability of salvation, we should 
 be deprived of every motive to love them, 
 and they would then stand nearly in the 
 same relation to us as the fallen angels. 
 No man is called upon to exercise 
 
181 
 
 greater benevolence than the Deity whom 
 he adores. If, then, that Deity be partial 
 and austere, " reaping where he hath not 
 sown, and gathering where he hath not 
 strawed," his worshippers will naturally 
 indulge the same emotions ; but, upon our 
 principles, the mercy of God is " over all 
 his works," and hence we can apprehend 
 the beauty and obligation of universal 
 charity ; " Be ye therefore perfect, even as 
 your Father in heaven is perfect/' &c. v. 48. 
 Amidst the violent passions and animo- 
 sities of Pagan nations, it is consolatory 
 to trace some vestiges of kindness and 
 placability. For many interesting exam- 
 ples of this kind, see Val. Maximus de 
 Reconciliatione, lib. iv. c. 2. He thus 
 unaffectedly introduces the subject ; " Si 
 placidum mare aspero, ccelumque ex nubi- 
 lo serenum hilari aspectu sentitur, si bellum 
 pace mutatum plurimum gaudii affert ; 
 offensarum etiam acerbitas deposit a, can- 
 dida relatione celebranda est." But how 
 opposite was the practice of the Jews ! 
 
 Non monstrare vias, eadem nisi sacra colenti ; 
 Quresitum ad fontem solos deducerc verpos. 
 
 Juv, 
 
182 
 
 SECTION LVL 
 
 The Fowls of the Air. 
 
 WHEN the opponents of Universal Re- 
 demption are pressed with the arguments 
 arising out of the providential goodness of 
 God, as displayed throughout the whole 
 world, they reply, that the mercies of Cre- 
 ation have no connexion with those of 
 Redemption. But so far was Jesus from 
 favouring this distinction, that he continu- 
 ally illustrates the one by the other : 
 " Since not a sparrow," as he argues, " falls 
 to the ground unnoticed by his Heavenly 
 Father," it is very irrational to doubt his 
 care of all mankind ; and since He provides 
 for their temporal wants and necessities, it 
 must be very unjust to impute to Him 
 the neglect of their spiritual and eternal 
 interests. See Matt. vi. 26 30. We have 
 the authority of Christ, therefore, to asso- 
 ciate the kingdoms of nature and of grace, 
 and to view their respective blessings as 
 mutually related. 
 
183 
 
 " Think not," says Baxter, " that all 
 the mercies which Pagan nations have from 
 God are no acts of grace, nor have any 
 tendency to their conversion and salvation. 
 Doubtless, it is the same Redeemer, even 
 the eternal wisdom and word of God, who, 
 before his incarnation, gave greater mercy 
 to the Jews, and lesser to the Gentiles. 
 He doth, by these mercies, oblige or lead 
 men to repentance and gratitude, and re- 
 veal God as merciful and ready to forgive 
 all capable sinners." Reason for Christi- 
 anity) p. 400. 
 
 When our Saviour adds, " after all these 
 things do the Gentiles seek," (ver. 32.) 
 he does not accompany it w r ith a word of 
 blame or reproach. He exhorts his disci- 
 pies, indeed, to aspire after higher and 
 more heavenly things, because they were 
 favoured with far higher means and mo- 
 tives for improvement. But this gentle- 
 ness must be interpreted in favour of our 
 general argument for the salvability of 
 the Heathen ; because, if Jesus had en- 
 tertained the sentiments of Calvin, or 
 Augustine respecting them, there could 
 
184 
 
 not have been a more natural or appro- 
 priate opportunity for deciding their doom. 
 I revert with pleasure to the liberal 
 and excellent sentiments of Baxter : 
 " Doubtless, mercy bindeth Heathens to 
 know God as merciful, and to love him, 
 and to improve that mercy to their attain- 
 ment of more, and to seek after further 
 knowledge, and to be better than they 
 are ; and they are set under a certain 
 course of means, and appointed duties, in 
 order to their recovery and salvation. Else 
 it might be said, that they have nothing to 
 do for their own recovery, and, conse- 
 quently, no sin in omitting it. By all this, 
 you may perceive that Christ did much by 
 mercies and teaching before his incarnation, 
 and, since, for all the world, which hath a 
 tendency to their conversion, recovery, and 
 salvation." " If we are bound to believe, 
 that God in giving them health and peace, 
 and prosperity in this world intends no- 
 thing but evil to them, how can the boun- 
 tifulness and long-suffering of God be said 
 to lead men to repentance ,"&c. See Good- 
 wins Redemption Redeemed, p. 410, 
 
185 
 
 SECTION LVII. 
 
 The Roman Centurion. 
 
 THERE is no reason to suppose that this 
 officer was a Jewish proselyte, " though 
 he loved their nation, and had built them 
 a synagogue." Luke vii. 5. It may be in- 
 ferred that he was not, from our Saviour's 
 exclamation concerning him : " I say unto 
 you, I have not found such faith, no not in 
 Israel: 9 Matt. viii. 10. 
 
 What was his faith ? Was it the belief 
 of our Lord's divinity, or the admission of 
 all the articles of the apostles' creed ? 
 Clearly not ; he believed that Jesus was 
 endued with miraculous powers from 
 above ; and this, together with his benevo- 
 lent character, rendered him a fit object for 
 our Saviour's assistance. " Think not," says 
 Baxter, " that Christ can show no mercy, 
 nor do any thing towards the salvation of 
 a sinner, before he is known himself to the 
 
186 
 
 sinner ; especially, before he is known as 
 an incarnate Mediator, or one that is to be 
 incarnate. He struck down Paul, and 
 spoke to him from heaven, before Paul 
 knew him ; he sent Philip to the eunuch, 
 before he knew him ; and Peter to Corne- 
 lius, and sendeth the Gospel to Heathen 
 nations, before they know him. If the 
 apostles themselves, even after they had 
 lived long with Christ, and heard his 
 preaching, yea, and wrought miracles them- 
 selves, did not yet understand that he 
 must suffer, and die, and rise again, and 
 send down the Spirit, &c.; you may con- 
 jecture, by this, what the common faith 
 of those before Christ's coming was, who 
 were saved." Baxters Reasons for Christi- 
 anity^ p. 399. 
 
 This reasoning applies, in all its force, 
 to those who were the contemporaries of 
 our blessed Lord, and who experienced 
 the effects of his miracles. Their faith 
 must have been not only different in de- 
 gree, but in kind, from that which we 
 now call Christian faith. Yet, the be- 
 
187 
 
 nevolent Messias accepted them according 
 to their circumstances and means of know- 
 ledge. Who, then, can suppose that he 
 will condemn the unconverted nations for 
 not calling on his name ? " How should 
 they believe in Him of whom they have 
 not heard ?" 
 
 It should be remembered that Christi- 
 anity, as a Revelation, was not fully made 
 known during the life of Christ, though as a 
 Dispensation it must then have existed in 
 all its force. Hence it is, that, even in our 
 Lord's Sermon on the Mount, the peculiar 
 doctrines of the Gospel are not inculcated. 
 But this is an evidence, that the knowledge 
 of such doctrines, however important to us, 
 cannot be indispensable to the salvation of 
 those to whom they are not yet revealed. 
 
188 
 
 SECTION LVIII. 
 
 Chorazin and Bethsaida. 
 
 THROUGHOUT the whole of this argument, 
 we have been contending for the principle, 
 " that every man shall be rewarded ac- 
 cording to that which he hath ;" and here 
 this principle is proclaimed by Jesus, as that 
 by which every one shall be tried at the 
 day of judgment. " Woe unto thee, Cho- 
 razin ! woe unto thee, Bethsaida ! &c. I 
 say unto you, it shall be more tolerable for 
 Sodom and Gomorrah at the day of judg- 
 ment, than for thee." Matt. xi. 2124. 
 
 It is worthy of remark, that Jesus ad- 
 vances this principle on the same hypothesis 
 as that which pervades this whole argument 
 for the salvability of the Heathen : " If 
 the mighty works which have been done 
 in thee, had been done/' &c. ; that is, if 
 the Gospel had been preached, and my 
 miracles had been performed, at Tyre or 
 Sidon, they would have repented, &c. 
 
 Hence, it is plain, the punishment which 
 
189 
 
 was inflicted on those Heathen cities, was 
 inflicted not on account of their igno- 
 rance of the Gospel (for this only helped 
 to extenuate their guilt), but on account of 
 the positive sins which they committed 
 against the clear light of their own con- 
 sciences. See John iii. 19. Apply this 
 reasoning to the Pagans at large, and you 
 will perceive that, the whole of our con- 
 clusion is deducible from this assertion of 
 Jesus. 
 
 But should any follower of Augustine 
 dwell on the word tolerable, and contend 
 that some degree of punishment shall still 
 be inflicted on all the Heathen, then, it 
 remains for him to show, that they have all 
 been equally guilty with the inhabitants of 
 Sodom, and that they have had equal means 
 of repentance afforded them. 
 
 But the truth is, that it is in vain to argue 
 with those who adduce even the virtues 
 of Pagans only as " splendid sins." To 
 others, it may be sufficient to hint, that these 
 enquiries have not led to any presumptuous 
 examination concerning the number of the 
 Heathen who shall be saved, but merely 
 concerning the possibility of salvation as 
 
190 
 
 relative to all. In a word, we oppose 
 the position of the Calvinists, as laid down 
 by Dr. Gill: " Redemption, if for all, 
 must be useless to those who never were 
 favoured with the means of grace, as 
 all the nations of the world, excepting 
 Israel, for many hundred years, were ; and 
 since the coming of Christ, though the 
 Gospel has, in all ages, had a greater 
 spread, yet, not preached to all, nor is it 
 now to many nations, who have never 
 heard of Christ and of Redemption by 
 him." Body of Divinity, p. 334. To per- 
 ceive how closely this reasoning is connected 
 with the denial of Heathen salvability, we 
 need only adduce the Calvinistic sentiments 
 of Bishop Davenant : Quis nescit inter Phi- 
 losophos, Socratem, Platonem,Xenocratem, 
 inter Romanes, Fabricium, Scipionem, Ca- 
 tonem, lumine naturae, prae cceteris homini- 
 bus, bene usos fuisse ; nemo tamen horum 
 Evangelicae gratiae idcirco particeps evasit. 
 Non ergo in meliore aut pejore usu luminis 
 naturalis quaerenda est causa, &c. sed in 
 Dei vocantis, aut non vocantis, beneplacito. 
 De Morte Christi, p. 190. Edit. Cant. 
 1683. 
 
191 
 
 SECTION LIX. 
 
 The unpardonable Sin. 
 
 *' I SAY unto you, all sins shall be forgiven 
 unto the sons of men, &c. ; but the blas- 
 phemy against the Holy Ghost shall not be 
 forgiven." Mark iii. 28. Luke xii. 10. 
 
 Much has been written on this myste^ 
 rious subject ; but it would be foreign to 
 our argument to enter into any account of 
 the various opinions of commentators con- 
 cerning it. It is sufficient to observe, that 
 as the Heathen are by their situation ren- 
 dered utterly incapable of contracting such 
 guilt, so they incur no such tremendous 
 danger. All their sins may be forgiven ; 
 and, inasmuch as they have been sins of 
 mere ignorance, they will be forgiven ; and 
 this, on account of that all-sufficient atone- 
 ment, which hath been provided for the 
 sins of the whole world. 
 
 It is curious to observe, that even Au- 
 gustine and his followers contend only for 
 a mitigated punishment, with regard to the 
 
192 
 
 more virtuous Heathen. They are to 
 suffer everlastingly, but they are to be only 
 <c beaten with few stripes." I cannot 
 but observe, that this is a virtual aban- 
 donment of their argument, because, if 
 punished at all for their Ignorance of the 
 Gospel, it would seem their punishment 
 should be inflexible and extreme. Once 
 allow involuntary ignorance to be deserv- 
 ing of punishment, and, then, the greatest 
 ignorance will deserve the greatest punish- 
 ment. 
 
 "There is an ignorance which doth 
 wholly excuse from all manner of guilt, and 
 that is, an absolute and invincible ignorance, 
 when a person is wholly ignorant of the 
 thing, which, if Tie knew,\ie would be bound 
 to do. In this case a person is in no fault, 
 if he did not do what he never knew, nor 
 could know to be his duty." Tittotson. 
 
 Query. Is not this precisely the igno- 
 rance of the Heathen, with regard to Christ? 
 
193 
 
 SECTION LX. 
 
 The Canaanitish Woman. 
 
 THIS is on many accounts one of the most 
 remarkable miracles of Jesus ; but, on none 
 is it more deserving of attention, than as 
 it bears a reference to this argument for 
 the salvability of Heathen nations. In the 
 language of the Jews, the Canaanites were 
 a cursed nation ; and if any people could 
 be supposed to be excluded from the mer- 
 cies of God, it would have been this ill- 
 fated people. Yet here we have an 
 example, that even a Canaanite was not 
 excluded from the possibility of salvation ; 
 and the inference which is thence derivable 
 to all other nations, is too obvious to re- 
 quire any remark. 
 
 The manner in which Jesus tries this 
 poor Gentile is, however, so closely con- 
 nected with our argument, that it ought to 
 be noticed. For the purpose of eliciting 
 her faith, he begins to reason with her on 
 the exclusive principle of the Jews : 
 
 o 
 
194 
 
 " I am not sent, but unto the lost sheep 
 of the house of Israel." Matt. xv. 24. 
 Nay, he even condescends to adopt their 
 usual language, by calling her " a dog" 
 But, this appearance of severity was only 
 meant to conceal the extent of his mercy ; 
 and so will it probably be found, when 
 some, who have never heard of his name, 
 shall partake of the benefits of his passion. 
 Such is the natural inference, as connect- 
 ed with our argument. Yet it is painful 
 to observe, that Bishop Hall would give it 
 a Calvinistic tendency : " God's word is 
 like himself, no respecter of persons ; the 
 wild Kerne, the rude Scythian, the savage 
 Indian are alike to it. The mercy of God 
 will be sure tojind out those that belong to 
 his Election" But to this high authority, 
 I beg leave to oppose the comment of Bi- 
 shop Horsley : " No Jew was individually 
 a child, nor any Gentile individually a dog, 
 as a Jew or a Gentile, but as a good or a 
 bad man." See Hall's Contemplations, and 
 Horsley s Sermons on this subject. 
 
195 
 
 SECTION LXI. 
 
 " They glorified the God of Israel." 
 
 Matt. xv. 31. 
 
 MANY of the miraculous cures of Jesus 
 were performed on Gentile individuals, 
 and I apprehend that this expression 
 leads to this conclusion, on the occasion 
 here referred to. But, in thus making 
 the blind to see, the dumb to speak, 
 and the deaf to hear, without any regard 
 to their country or religious sentiments, 
 a very strong inference arises, that Christ, 
 in his character and office as the Savi- 
 our and Redeemer of the world, acts on 
 the same free and impartial principles. 
 The fairest method of trying this rea- 
 soning, is to suppose that he had cured 
 none but those who professed their belief 
 in him as the predicted Messias, and that 
 he had made their faith, on all occasions, 
 the sole condition on which he adminis- 
 tered to their temporal necessities. 
 
 That this was not always the case, may 
 o2 
 
196 
 
 be safely asserted. " Great multitudes 
 followed him, and he healed them there." 
 Matt. xix. 2. " All they that had any 
 sick with divers diseases, brought them 
 unto him, and he laid his hands on every 
 one of them, and healed them." Luke iv. 
 40. In these, and many similar cases, 
 Jesus appears to have performed his mira- 
 cles, without demanding any confessions, 
 either from the patients, or those who 
 brought them. " He went about doing 
 good, and healing all manner of disease/' 
 
 Let it be considered then, whether we 
 are not involuntarily led to infer from such 
 acts of mercy spontaneously exercised on 
 the bodies of Pagans and Idolaters, the far 
 greater mercy of God towards their spiritual 
 wants and necessities, and whether it would 
 not imply a moral contradiction to argue in 
 any other manner. For various illustrations 
 of this kind, I would refer to my Sermons 
 on the Parables and Miracles. See parti- 
 cularly p, 115 and 302. 
 
197 
 
 SECTION LXII. 
 
 Impartial Retribution. 
 
 " THE Son of Man shall come in the glory 
 of the Father, with his angels ; and then 
 shall he reward every man according to 
 his works." Matt. xvi. 27. 
 
 On this declaration, we observe, first, 
 that it is Christ who shall judge all men : 
 consequently, he must bear a previous rela- 
 tion to all ; and yet, how could he bear 
 this relation, unless he had been their Savi- 
 our and Redeemer ? Secondly, that " every 
 man shall be rewarded according to his 
 works;" and, consequently, that every man's 
 situation, country, &c. shall be taken into 
 the account. Whilst plain words have any 
 meaning, this single declaration is sufficient 
 to prove that the Heathen will be tried by 
 Christ, in his character as the Redeemer 
 of the world; and that no more will be 
 demanded from them, than they have 
 had the adequate means of performing; 
 every due allowance being made for weak- 
 
198 
 
 ness and infirmities. " Thou, Lord, art 
 merciful; for thou rewardest every man 
 according to his work." Psal. Ixii. 12. 
 Yet, perhaps, this allowance may not al- 
 ways be so large as might be imagined. 
 <; The best dispositions," says Paley, " may 
 subsist under the most depressed, the 
 most afflicted fortunes. A West-Indian 
 slave, who, amidst his wrongs, retains his 
 benevolence, I, for my part, look upon as 
 amongst the foremost of human candidates 
 for the reward of virtue." Natural The- 
 ology, p. 528. 
 
 Since it is evident from Scripture, that 
 the Heathen will be universally judged 
 by Christ, and since it is equally evident 
 that Christ will judge the world, in virtue 
 of his Mediatorial Character ; it follows, I 
 apprehend, by plain and incontrovertible 
 inference, that He now stands in the same 
 relation to them, as though they had been 
 personally acquainted with his character. 
 If his relation as their Creator be not af- 
 fected by their ignorance, why should it 
 affect his relation as Redeemer ? 
 
199 
 
 SECTION LXIII. 
 
 The little Child. 
 
 " AND Jesus took a little child, and set 
 him in the midst, and said unto them, 
 Except ye be converted, and become as 
 little children, ye can, in no case, enter 
 into the kingdom of heaven." Matt, xviii. 
 2. " There were brought unto him little 
 children, that he should put his hands on 
 them, and pray : and his disciples rebuked 
 them. But Jesus said, Suffer the little 
 children to come unto me, and forbid them 
 not, for of such is the kingdom of heaven : 
 and he laid his hands on them, and blessed 
 them." Matt. xix. 1315. 
 
 These actions of our Lord are very in- 
 teresting and important ; first, as they show 
 the universal benevolence of his mind ; 
 and, secondly, as they intimate the sal- 
 vation of all infants, dying in their infancy ; 
 consequently, the salvation of all Heathen 
 infants ; and these are a multitude which 
 no man can number. 
 
 One is grieved to see, how little the 
 
200 
 
 study of theological systems, has enabled 
 many excellent and learned divines to catch 
 the plain inference which arises from these 
 actions of Jesus. " Upon the whole," says 
 Archbishop Laurence, " Zuinglius believed 
 that all infants, without exception, dying 
 before the commission of actual crime, are 
 heirs of the kingdom of heaven ; Luther, 
 all born of those who are themselves within 
 the Christian covenant, leaving the fate of 
 Heathen children to the revelation of 
 God's mercies in a future life. But Calvin, 
 only such as the Almighty has been pleased 
 to distinguish by a mysterious decree of 
 personal election." Bamp. Lect. p. 281. 
 
 Even the pious Dr. Watts could bring 
 himself to ask the following queries : 
 " Are all children which die secured of 
 heaven either by reason or Scripture ? If 
 the infant seed of Abraham, and his pious 
 followers, are taken to dwell with God, as 
 their God, are the children of wicked 
 parents as happy too ? Are you sure they 
 are not subject to any pains hereafter, or 
 that they are not annihilated ?" Ruin and 
 JRecov. p, 72, 
 
201 
 
 Mr. Dodwell believed the Heathen would 
 be annihilated at the resurrection ; whilst 
 Dr. Coward asserted they would be annihi- 
 lated at death. 
 
 It was said by Cicero, that there was no 
 opinion, however strange or absurd, for 
 which you might not find some authority 
 amongst philosophers ; and, I fear, the 
 same assertion might be made respecting 
 divines. Amongst the reformers, Zuin- 
 glius appears to have been the only one 
 who maintained what is as incontestably 
 certain as these actions of Christ, or as the 
 love and equity of God. To talk of " cove- 
 nanted oruncovenanted" mercies, as applied 
 to the salvation of infants dying in their in- 
 fancy, appears to be devoid of all meaning. 
 Nor could I blame any man for becoming a 
 professed unbeliever, if such were the doc- 
 trines of the Old or New Testament. 
 
 The doubts of Luther on this subject, 
 as they regard the children of Pagans, 
 seem to be almost as shocking as the 
 decisions of Calvin. " Turcarum et Ju- 
 daeorum liberi salutis participes non fiunt, 
 quia Christo non sistuntur. De Eth- 
 
202 
 
 nicorum pueris aliud judicium est, qui 
 sunt extra ecclesiam; quanquam fortasse 
 de his quoque mitius aliquid statuetur, 
 quam de adultis. Sed base futura vita 
 aperiet. Cavendum autem studiose est, ne- 
 quid pronunciemus, quod verbo non est 
 revelatum, sicut certa verbi revelatio est 
 de baptizatis, ut ante Christi adventum 
 de circumcisis, quod sunt recepti a Deo in 
 gratiam." Lutheri Opera, vol. iv. p. 315, 
 cited by Laurence, Bamp. Lee. p. 265. 
 
 Such are the terrific doubts and dis- 
 tinctions which have come down to us in 
 almost unbroken succession from the Ro- 
 mish Church, all of which arise from 
 the dogma, " that there is no salvation 
 out of the Church ;" a dogma well suited to 
 Popery, but which every Protestant should 
 scorn to adopt. This may be called ec- 
 clesiastical Calvinism, as opposed to the 
 popular Calvinism of the present age. 
 But the one is just as horrible and un- 
 scriptural as the other, nor do I see any 
 thing to choose between them. 
 
 Who, and what were these children of 
 whom our Lord said, " of such is the 
 
203 
 
 kingdom of heaven ?" Probably they were 
 the children of Jews ; if so, they were 
 circumcised, and not baptized. Where 
 then is the foundation in Scripture for all 
 this scepticism respecting Heathen in- 
 fants ? But the whole scruple arises from 
 supposing, that the promises of God in 
 Christ were made either to the Jewish or 
 Christian Church exclusively, and not for 
 the whole body of mankind. So long as 
 this doctrine is maintained, the followers 
 of Calvin will always be able to maintain 
 their ground, and unless the doctrines of 
 orthodox theology be brought to corres- 
 pond with the attributes of God, there 
 will never be a lack of Unitarians and 
 Deists. 
 
 Unless all children, whether of Jews, 
 Turks, Pagans or Christians, come into 
 the world in a salvable condition, it is 
 plain, that the doctrine of universal re- 
 demption cannot be maintained ; and if so, 
 the Calvinists have decidedly the best of 
 the argument, when they assert, that those 
 only are salvable who shall be finally 
 
204 
 
 saved, and that this is predetermined by an 
 eternal decree. 
 
 The whole argument, therefore, turns 
 on this simple question ; whether Christ 
 died to redeem the world, that is, all man- 
 kind, or whether he died to redeem only 
 the members of the Christian Church. 
 But, I do not find that the term to 
 redeem the Church occurs any where in 
 Scripture ; whereas, the term to " redeem 
 or to save the world," is constantly 
 recurring. When St. John says, that " he 
 is the propitiation for our sins, and not 
 for ours only, but for the sins of the whole 
 world," he clearly signifies, that the peculiar 
 promises which are given to the Church, 
 should not tempt us to forget the uni- 
 versal promise made to all mankind. But 
 there can be no such promise, if you deny 
 the salvability of all men ; and therefore, 
 unless the doctrine of universal redemption 
 be maintained as it respects all mankind, 
 it can scarcely be maintained as it relates 
 to all who are called Christians. 
 
 The Romish Church asserted that all 
 
205 
 
 unbaptized infants were lost, whereas, our 
 rubrick only asserts, "it is certain, by 
 God's word, that children, who are bap- 
 tized, dying before they commit actual sin, 
 are undoubtedly saved." This rubrick ap- 
 pears to be directed against the harsh de- 
 cisions of the Genevan Reformer, but, I 
 apprehend, that its silence about unbap- 
 tized infants, is not to be construed as 
 implying any doubt respecting their salva- 
 bility. This opinion derives strong con- 
 firmation from several parts of our litur- 
 gy, but especially from that answer in the 
 Catechism, " I believe in God the Son 
 who hath redeemed me and all mankind ;" 
 because, in the next answer, " I believe, 
 in God the Holy Ghost who sanctifieth 
 me and all the elect people of Gcd," our 
 reformers seem to have extended the 
 benefit of Christ's redemption to all, while 
 they confined the peculiar operations of the 
 Spirit to the members of the Church. And 
 yet even this benefit seems afterwards to 
 be conceded, in some sort, to all. " I 
 desire of my Lord God our heavenly 
 Father, who is the giver of all goodness, to 
 
206 
 
 send his grace unto me, and to all people, 
 that we may worship him, serve him and 
 obey him as we ought to do." 
 
 Yet, although it were granted, that 
 our reformers had not made up their 
 minds on this subject, as it regarded the 
 Heathen, ..still there is nothing which 
 should prevent us from candidly and 
 impartially examining the question. If it 
 can be shown, that the peculiar promises 
 which Christ has given to his Church, were 
 not designed to interfere with the more 
 general promises which belong to all man- 
 kind; we shall not become the worse 
 Churchmen, because we seek to extend the 
 benefits of redemption beyond the pale of 
 Christendom. But so long as any doubts 
 remain respecting the salvability of infants, 
 it is mockery to advocate the doctrine of 
 universal redemption. To speak of all 
 men, when we mean only some, is to intro- 
 duce jargon and sophistry into the most 
 important articles of our Religion. 
 
207 
 
 SECTION LXIV. 
 
 The lost Sheep. 
 
 ec IF a man have an hundred sheep, and 
 one of them be gone astray, doth he not 
 leave the ninety and nine, and goeth into 
 the mountains, and seeketh that which is 
 gone astray," &c. Matt, xviii. 12. 
 
 Though this is but a continuation of the 
 foregoing discourse, it deserves our especial 
 consideration. It was spoken by Jesus, 
 when " the Publicans and sinners drew 
 near to hear him/' Luke xv. 1 10., and 
 therefore, it bears a peculiar relation to 
 our reasoning for the salvability of Heathen 
 nations. If it be the will of our hea- 
 venly Father, that not one of those little 
 ones should perish, can we suppose it 
 possible, that he has created millions of 
 adults without any capability of working 
 out their salvation ? 
 
 This arguing by plain and direct in- 
 ference, is what we must acknowledge to 
 be fair and just, unless all moral reasoning 
 
208 
 
 is to be set at nought. It holds good even 
 to ordinary men with all their imperfections 
 and caprices. But, it is much stronger, 
 when applied to one " who had no sin, 
 neither was guile found in his mouth." 
 This reasoning will apply also to the 
 parable of the Prodigal, and to many 
 other of our Saviour's parables, which need 
 not be minutely specified. 
 
 How incredible is the supposition, that 
 the mind which delighted in such beautiful 
 moral fictions, should have passed by mul- 
 titudes of perishing Heathen. How in- 
 credible that such a Redeemer should have 
 left the great majority of mankind to hope- 
 less destruction ! But to avoid this incon- 
 sistence, some Calvinists have extended the 
 doctrine of Election even to Pagans. " Cer- 
 tum est Deum et inter Gentiles habuisse 
 suos Electos !" Buttinger, quoted by Lau- 
 rence, p. 319. Traces of the same relent- 
 ings may be found in Bishop Hall's Con- 
 temptations. 
 
209 
 
 SECTION LXV. 
 
 The many and the few Stripes. 
 
 " THE servant which knew his master's 
 will, and prepared not himself, neither did 
 according to his will, shall be beaten with 
 rnany stripes; but he that knew not and 
 did commit things worthy of stripes shall 
 be beaten with few stripes.'* Luke xii. 48. 
 These expressions, when fairly interpre- 
 ted, afford great credibility to our gene- 
 ral conclusion ; but the gloss which Dod- 
 dridge puts on them is extremely harsh. 
 " He who, like the Heathen, did not know 
 the particulars of his duty by a clear reve- 
 lation, and yet sinning against that degree 
 of light he had, committed things which 
 deserved stripes, shall be beaten indeed, 
 but with fewer and lighter strokes than the 
 other." Now, if by such interpretation, it 
 is insinuated, that all the Heathen shall 
 be punished, it is far more than the passage 
 will prove. For then, it ought first to be 
 shown, that all the Heathen " have com- 
 
 p 
 
210 
 
 mitted things worthy of stripes" and that 
 to such a degree, as to exclude them from 
 the hope of pardon. But this is more than 
 any one can show. It proceeds on the 
 hypothesis, that the Heathen will be judged 
 by the strict law of works, a law by which 
 " no flesh can be justified." How different 
 is the representation of St. Paul. " God 
 hath concluded all in unbelief, that he 
 might have mercy upon all." Rom. xi. 32. 
 But allowing the Heathen to be treated 
 in the way and manner here prescribed, 
 there is nothing more to apprehend con- 
 cerning them, than concerning the genera- 
 lity of professing Christians. Taking into 
 our view their respective difficulties and 
 advantages, I am by no means certain that 
 appearances are against them. There is, 
 at least, quite as much to apprehend from 
 the guilt of knowledge abused or neglect- 
 ed, as there is from the dangers of partial 
 ignorance. 
 
211 
 
 SECTION LXVI. 
 
 The grateful Samaritan. 
 
 IT was the object of many of our Saviour's 
 actions and discourses, to contrast the 
 Gentiles with the Jews, by exhibiting the 
 teachableness and humility of the former, 
 in opposition to the pride and self-righte- 
 ousness of the latter. Of this we have an 
 illustrious example in the conduct of the 
 ten lepers, Luke xvii. 12. of whom only 
 one returned to give thanks, and he was a 
 Samaritan. See Sect. 37. But the in- 
 ference to be derived from such an occur- 
 rence, is a direct inference in favour of our 
 argument; and though not assuming the 
 aspect of a direct assertion, its meaning is 
 too plain to be mistaken by any one. 
 " There were not found who returned to 
 give glory to God, save this stranger." 
 ver. 18. 
 
 These observations apply, if possible, 
 with still greater force to the parable of 
 the good Samaritan, as contrasted with 
 
 p2 
 
212 
 
 Priest and Levite, LuJee x. 30 37. I say 
 with greater force, because the former was 
 a fact, and therefore the occurrence might 
 be deemed a matter of mere incident. But 
 this was a moral fiction invented by our 
 Lord for the very purpose of mortifying 
 the pride of the Jews, and of encouraging 
 the hopes of those who were not amongst 
 the descendants of Abraham. Though the 
 act was one of mere humanity, and though 
 the charity bestowed was by no means 
 large or splendid ; yet, it is evidently dwelt 
 on with great complacency by Jesus. Here 
 then is a proof, that acts of humanity are 
 accounted deeds of piety in the sight of 
 God, and that in this view, the simplest 
 acts of kindness amongst Heathen nations 
 may become precious in his sight, who 
 " judges not as man judgeth." 
 
 " Towards evening/' says Park, when he 
 was travelling in the interior of Africa, " as 
 I was sitting upon the Betang, (a seat in 
 the market place,) chewing straws ; an old 
 female slave passing by with a basket on 
 her head, asked me if I had got my dinner. 
 As I thought that she only laughed at me, 
 
213 
 
 I gave her no answer ; but my boy, who 
 was sitting close by, answered for me, and 
 told her, that the king's people had robbed 
 me of all my money. On hearing this, the 
 good old woman, with a look of unaffected 
 benevolence, immediately took the basket 
 from her head, and showing me that it 
 contained some ground nuts, asked me if 
 I could eat them ; being answered in the 
 affirmative, she presented me with a few 
 handfulls, and walked away before I had 
 time to thank her for this seasonable sup- 
 ply. This trifling circumstance gave me 
 peculiar satisfaction. I reflected with 
 pleasure on the conduct of this poor un- 
 tutored slave, who, without examining my 
 character or circumstances, listened impli- 
 citly to the dictates of her heart. Ex- 
 perience taught her that hunger was pain- 
 ful, and her own distresses made her com- 
 miserate those of others." vol. i. p. 104. 
 
 A still more beautiful picture of the 
 tenderness and humanity which are some- 
 times associated with barbarism and savage 
 life, is to be met with in the same volume. 
 44 1 was obliged to sit all day without vie- 
 
214 
 
 tuals in the shade of a tree, and the night 
 threatened to be very uncomfortable, for 
 the wind rose, and there was a great 
 appearance of heavy rain, and the wild 
 beasts are so very numerous in the neigh- 
 bourhood, that I should have been under 
 the necessity of climbing up the tree, and 
 resting amongst the branches. About sun- 
 set, however, as I was preparing to pass 
 the night in this manner, and had turned 
 my horse loose that he might graze at 
 liberty, a woman, returning from the la- 
 bours of the field, stopped to observe me, 
 and perceiving that I was weary and 
 dejected, inquired into my situation, 
 which I briefly explained to her ; where- 
 upon with looks of great compassion, she 
 took up my saddle and bridle and told me 
 to follow her. Having conducted me into 
 her hut, she lighted up a lamp, spread a 
 mat on the floor, and told me, that I might 
 remain there for the night. Finding I was 
 hungry, she said, she would procure me 
 something to eat. She, accordingly, went 
 out, and returned in a short time with a very 
 fine fish, which she broiled on some rushes, 
 
215 
 
 and gave me for supper, &c. Her family 
 came round, and sang the following song : 
 The air was sweet and plaintive, and the 
 words literally translated were these, ' The 
 winds roared, and the rain fell, the poor 
 white man faint and weary, came and sat 
 under our tree, he has no mother to bring 
 him milk, no wife to grind his corn,' " &c. &c. 
 vol. i. p. 299, 300. At another time, he 
 says, " I had almost marked out the place 
 where I was doomed, I thought, to perish, 
 when this friendly negro (Karfa) stretched 
 out his hospitable hand for my relief," 
 p. 386. On the hospitality of the Arabs 
 to travellers, see Harmars Observations, 
 vol. ii. p. 222. 
 
 Such are some of the " splendida pec- 
 cata" of Augustine, and such are the vic- 
 tims which are devoted even by Bishop 
 Beveridge " to the devil and his angels." 
 
216 
 
 SECTION LXVII. 
 
 The Pharisee and the Publican. 
 
 HERE again, we have a striking example 
 that it was the pleasure and delight of 
 Jesus to mortify the pride and self-righte- 
 ousness of the Jews, and to encourage the 
 humility and diffidence of the Gentiles. 
 He delivers a parable in which a Pharisee 
 and a publican are contrasted with each 
 other. The one possesses every external 
 advantage, he is exact and regular in all 
 the ceremonials of religion ; the other is by 
 no means so correct and rigid, but he feels 
 and laments his numerous failings. His 
 prayer was so short and simple, that it 
 might be offered by the most untutored 
 savage. " God be merciful to me a sin- 
 ner." 
 
 If we call to mind the time and circum- 
 stances in which this parable was spoken, it 
 seems scarcely possible to doubt, that by 
 the publican was meant to be understood all 
 
217 
 
 penitent sinners amongst Gentile nations. 
 As such, it bears a very important reference 
 to our argument, and the moral which Jesus 
 deduces from it is amply sufficient to 
 comprehend all mankind ; " Whosoever 
 exalteth himself shall be abased, and he 
 that humbleth himself shall be exalted." 
 ix. 14. 
 
 And here, also, it may be noticed, that 
 amongst the many severe woes which Jesus 
 denounced on the Pharisees, there is one 
 which relates to the present argument. 
 " Woe unto you, Scribes, Pharisees, Hypo- 
 crites; for ye compass sea and land to 
 make one Proselyte, and when he is made, 
 ye make him two-fold more the child of 
 hell than yourselves." Matt, xxiii. 15. 
 Here it is plain, that our Saviour repre- 
 sents the Heathen, when proselyted by 
 the Pharisees, as becoming worse than they 
 were in their Pagan condition ; but if 
 they had not been capable of salvation 
 in that condition, such an argument 
 could never have been used. He does not 
 say, "ye make him two-fold more the 
 child of hell, than he was before ;" no, but 
 
218 
 
 that ye make him worse than yourselves- 
 Hence, we infer, that the unproselyted 
 Gentiles were not treated or considered 
 by Christ as in a state of necessary per- 
 dition. 
 
 Before we presume to entertain any 
 harsh suspicions concerning the conse- 
 quences of Heathen ignorance, let it be 
 considered, that the whole drift of our Sa- 
 viour's Discourses leads us rather to dread 
 the penalties of perverted knowledge. As 
 it is easier to be faithful in a little, than to 
 be faithful in much ; so it is probable, that 
 at the final result, the laws of equity will 
 obtain in all their amplitude " There are 
 last who shall be first, and first who shall 
 be last." 
 
 Note. See Jortiris excellent Discourse on this sub- 
 ject. Serm. xvi. Vol. 2. " Their law which sepa- 
 rated them, (the Pharisees) from other people, and the 
 peculiar favours which they had received from God, 
 produced in them unsuitable effects a natural pride, 
 a high conceit of themselves, a contempt and a bad 
 opinion of others." p. 325. 
 
219 
 
 SECTION LXVIII. 
 
 " If ye were blind, ye would have had no 
 sin!' JOHN ix. 41. 
 
 SUCH was the admission of Jesus, when 
 the Pharisees exclaimed, " Are we blind 
 also?" No, he rejoins, "if ye were blind, 
 ye would have had no sin; but now, ye 
 say, we see ; therefore your sin remaineth." 
 There is a similar passage in St. John. 
 " This is the condemnation, that light is 
 come into the world, and men loved dark- 
 ness rather than light, because their deeds 
 were evil," iii. 19. 
 
 From such passages (and several might 
 be cited), the inference is clear and incon- 
 trovertible, that we are made answerable 
 only for that degree of light and knowledge 
 which we possess; and consequently, the 
 sins of involuntary ignorance are blotted 
 out by redeeming mercy. 
 
 The comprehensive inference which 
 hence arises in favour of Heathen nations, 
 stretches beyond the grasp of our minds. 
 " Who can tell how oft he offendeth ? O 
 cleanse thou me from my secret faults !" 
 
220 
 
 But if this prayer may be offered for the 
 partial ignorance of Christians, how much 
 more largely does it apply to those ages 
 of Heathen ignorance " which God hath 
 winked at ?" 
 
 Perhaps the noblest view which can be 
 taken of the Divine mercy, is to consider 
 its exercise over the boundless realms of 
 Heathen ignorance. Recal the genera- 
 tions before the Flood ; review the track- 
 less wilds of savage barbarism, then re- 
 member, that as the world was created, so 
 it will be judged by the Founder of Chris- 
 tianity and say if the mercy of God be 
 over all His works whether the noblest 
 and most eminent display of redeeming 
 love may not be shown towards those who 
 have never heard the tidings of the Gospel. 
 " I believe, and firmly" says a living 
 traveller, " that mercy will be extended 
 hereafter to millions in that name, which 
 they never heard on earth, and that the 
 awe-struck Christian may see the slave, 
 whom he has scorned in this world, en- 
 lightened, saved, and glorified in that which 
 is to come. Scenes and Impressions in 
 Egypt, &c. p. 126. 
 
221 
 
 SECTION LXIX. 
 
 The Widows Mite. 
 
 THE exclamation of Jesus, on beholding a 
 poor widow casting her mite into the 
 treasury, is replete with evidence for our 
 general argument, as it relates to the 
 acceptance of every one according to his 
 ability. Believing, as we must, that Jesus 
 was not liable to caprice or whim, that he 
 was not subject to the imperfections of 
 passion or pity, this occurrence, apparently 
 accidental, becomes a standing memorial 
 of his mind and judgment. 
 
 It is in vain to object that such anec- 
 dotes of our Saviour s life have no relation 
 to the point for which we are contend- 
 ing; for, if we "have an high priest who 
 can be touched with the feeling of our in- 
 firmities," we must be permitted to reason 
 from such facts to the general doctrines of 
 our religion. He who promised that even 
 !< a cup of cold water given in the name of 
 a disciple, should not lose its reward," can- 
 
 1 
 
222 
 
 not disregard even those acts of hospitality 
 we read of amongst Heathen nations. 
 " The Indians," as we are told, " go some- 
 times a great way to fetch water, which, 
 having boiled, that it may not hurt the 
 heated traveller, they stand from morning 
 till night in some public road, where there 
 is neither pit nor rivulet, to offer it to any 
 passenger." Customs of the East Indians 
 and Jews, p. 59. 
 
 Note. In the Account of the earliest Danish Mission 
 to the East Indies, we have some striking admissions 
 of Pagan virtues. "They (the Hottentots) make us 
 Christians ashamed in many particulars. They are 
 very kind one to another, and so communicative in 
 their love, that if one has something which is good, he 
 shareth it amongst all the rest. They are very faith- 
 ful in things committed to their care, and never pilfer 
 the least farthing from the Christians, though they 
 should see great store of money about them. They 
 are not seized with the plagues of ambition, covetous- 
 ness, &c. like our Christians in Europe. Every one is 
 solicitous for the present day only," &c. p. 12. See 
 the Account published by the Society for the Propa- 
 gation of the Gospel. Lond. 1718. " Heathens and 
 Mahometans are kind enough to us, and love to be in 
 our company ; but those that pretend to be Christians, 
 and are worse than Heathens at the bottom, have 
 shown us all the spite and malice they could," &c. 
 p. 73. 
 
- 
 
 r 223 
 
 SECTION LXX. 
 
 The Talents. MATT. xxv. 14, 30 
 
 " THERE is no situation," as Paley observes, 
 " in which a rational being is placed, from 
 that of the best instructed Christian to the 
 rudest barbarian, which affords not room 
 for moral agency. Savages appear to us 
 all alike, but it is owing to the distance 
 at which we view savage life." Natural 
 Theology, p. 528. 
 
 This beautiful parable in which the 
 Talents are distributed, " to one, five, to 
 another, two, and to another, one, to 
 every man according to his ability," is 
 constructed on the reality of this observa- 
 tion, and is thus commented on by an 
 ingenious writer. " If the Heathen, 
 whom we suppose to be the person that 
 has but one talent, makes proficiency 
 equal to that of the Christian who is 
 intrusted with five talents, he must, at the 
 least estimate, be entitled to the same re- 
 ward. But, I should rather think, he must 
 
224 
 
 attain a much higher reward ; because^ 
 his advantages are less, and his obstruc- 
 tions and difficulties are far greater," &c. 
 Fosters Sermons, vol. iii. p. 18. 
 
 Note. It is astonishing how elosely the Heathens, 
 in many respects, have approached the moral injunc- 
 tions of Christ and his Apostles : Mihi nihil unquam 
 legisse videor apud Ethnicos, quod aptius quadret in 
 hominem vere Christianum, quam quod Socrates, paulo 
 ,post bibiturus cicutam dixit Critoni : An opera, inquit, 
 nostra sit probaturus Deus, nescio : certe sedulo conati 
 sumus, ut ilii placeremus. Est mihi tamen bona spes, 
 quod Hie conatus nostros sit boni consulturus. Vir ille 
 jsic diffidit factis suis, ut tamen ob anjmi propensam 
 voluntatem obtemperandi voluntati divinae, bonam 
 spem conceperit, fore, ut Deus pro sua bonitate, boni 
 consalturus esset, quod studuisset bene vivere." Erasmi 
 Conviv. Religios. Edit. Var. p. 149. For many simi- 
 lar passages, see the Notes and Appendix to the Con- 
 nection of Natural and Revealed Theology. 
 
225 
 
 SECTION LXXI. 
 
 Christ the Judge of all. 
 
 " WHEN the Son of Man shall come in his 
 glory, and all the holy angels with him, 
 then shall he sit on the throne of his glory, 
 and before him shall be gathered all na- 
 tions," &c. Matt. xxv. 31 46. 
 
 This single passage is sufficient to evince 
 the universality of the Christian Dispensa- 
 tion ; that it extends from the beginning 
 to the end of the world, and that it com- 
 prehends the whole human race. If Christ 
 had not teen the Creator and Redeemer 
 of all, he could not be the Judge of all ; 
 because, then, he could have borne no 
 universal relation to the human race. But 
 when it is considered that the great ma- 
 jority who shall stand around his judgment- 
 seat, will not be Jews nor Christians, but 
 the Gentiles who have never heard his 
 name ; it shows his relation towards them 
 
 Q 
 
226 
 
 in such a point of view, as none can gain- 
 say or resist *. 
 
 The manner in which some are repre- 
 sented as saying, " when saw we thee an 
 hungred," &c. is strongly illustrative of 
 our argument, that many shall reap the 
 benefits of Christ's passion, who have not 
 been made acquainted with the name of 
 their Redeemer. It strongly intimates, that 
 the knowledge of the best and highest 
 motives is not absolutely indispensable, 
 even to the highest rewards. The merito- 
 rious righteousness of the Messiah, is suffi- 
 cient to cover every sin of Heathen igno- 
 rance and infirmity. 
 
 * " It seems reasonable to think, that he who cre- 
 ated the world should judge the same. ' All things 
 were made by him, and without him was not any thing 
 made that was made;' and no person therefore so 
 proper to judge of his own creation." Bishop Newton, 
 vol. vi. Dissertat. vi. p. 306. " God hath provided and 
 doth propose to all men the same encouragements for 
 obedience, and the same punishments for transgression. 
 He hath appointed one heaven for all pious and virtu- 
 ous persons, of whatsoever nation, rank, or condition 
 they are, and the same dismal punishments are threat- 
 ened to all impenitent transgressors," &c. Barrow, 
 p. 306. 
 
227 
 
 SECTION LXXII. 
 
 "Forgive themjliey knoiv not what they do." 
 
 Luke xxiii. 34. 
 
 SUCH was the merciful supplication which 
 Jesus made upon the cross for his bitterest 
 enemies. How far it availed for them, we 
 do not presume to enquire ; but as it 
 evinces what were the sentiments and de- 
 sires of Jesus to the last moment of his 
 life, and that he deemed ignorance a plea 
 and claim for mercy in the sight of God ; 
 as such, I say, it bears a most intimate con- 
 nexion with our argument for the salva- 
 bility of Heathen nations, through the 
 death of Christ. 
 
 The casesof the Roman centurion and 
 the repentant thief (both of whom were 
 probably unproselyted Gentiles, and whose 
 faith must have been very partial and im- 
 perfect) I shall leave, without comment, 
 to the consideration of my reader. 
 
 Upon the general doctrine of Christ's 
 sacrifice and atonement, it is needless to 
 
 Q2 
 
228 
 
 observe how much its value and efficiency 
 are exalted by this argument for the salva- 
 bility of Heathen nations, and how inade- 
 quately any partial benefits can be imputed 
 to him who exclaimed, " And I, if I be 
 lifted up, will draw all men unto me." 
 John xii. 32. 
 
 " We have the pattern of our Lord 
 himself praying for his murderers, which, 
 as it demonstrated his charity towards 
 them, so it argues that he was their Saviour ; 
 since, otherwise, he knew they could not 
 be in any capacity for pardon. His pray- 
 ing for them implies the possibility of their 
 receiving forgiveness," &c. Barrow, p. 318. 
 " Why God's merciful intentions were not 
 explicitly declared to Socrates and Epicte- 
 tus, as they were to Judas and Simon Magus, 
 is another question ; it suffices to say, that 
 the overture of mercy made to such 
 wretches, argues God's kind intentions 
 towards all men/' &c. p. 322. 
 
229 
 
 SECTION LXXIII. 
 
 The Baptismal Command. 
 
 Matt, xxviii. 18. 9. 
 
 IT should ever be recollected, that all 
 the examples of faith in Christ, which took 
 place during his life, were previous to the 
 institution of the Christian Church or its 
 sacraments ; a remark, which is intended 
 not to lower the value of these sacred 
 ordinances to those who have the means 
 of enjoying them, but merely to intimate, 
 that they cannot be of such indispensable 
 necessity, as to cut off the Heathen from 
 their interest in Christ, because they are not 
 admitted to the sacraments of the Church. 
 " They are generally" but only generally, 
 " necessary to salvation/' The baptismal 
 command was to go and disciple all na- 
 tions ; and, therefore, it can have no 
 possible relation but to those who are 
 brought into connexion with the Christian 
 Church. " He who believeth, and is bap- 
 tized, shall be saved; but he who be- 
 
230 
 
 lieveth not, shall be damned." Now, the 
 Heathen, as we have already observed, 
 can be reckoned neither amongst the be^ 
 lievers nor unbelievers of Christianity ; and 
 the terms of the baptismal command can- 
 not possibly be made to include them 
 within its promise, if received, or its threat- 
 ening, if rejected and despised *. 
 
 I deem it necssary to make these obser- 
 vations, because some great and good men, 
 in their statement of the privileges of the 
 Christian Church, have represented them 
 as so necessary and essential to all, that 
 their sentiments, if admitted, would close 
 the gates of mercy and salvation upon 
 all Heathen nations. 
 
 Baptism is a divine and sacred ordinance 
 for the admission of converts to a member- 
 ship with the Christian Church, and to a 
 participation of the privileges thereto be- 
 
 * Hoc enim " qui non crediderit condemnabitur," 
 nullatenus est absolute intelligendum, sed de his qui, 
 audito evangelic, credere noluerunt. Unde infantes, et 
 qui non audierunt evangelium, hac lege non tenentur. 
 Zuinglii Opera, vol. ii. p. 118. cited by Laurence, 
 Bamp.Lect. p. 278, 279. 
 
231 
 
 longing. These are doubtless many and 
 great, when viewed as obligations to lead 
 a godly and Christian life. But amongst 
 these, I cannot allow that we have the 
 privilege of an exclusive Redemption. " He 
 is the propitiation for our sins, and not for 
 ours only, but for the sins of the whole 
 world." 
 
 Nor let it be thought, that the duty to 
 go and " convert all nations," is diminished 
 by the view which we have here taken. 
 It is a divine command, and it ought to 
 be obeyed, so far as it is practicable. But 
 the very obstacles which have interfered 
 to prevent its universal accomplishment, 
 show it cannot be of that nature, on which 
 the salvability of the Heathen world is 
 made to depend. Two thousand years 
 have nearly passed away since it was 
 given ; and, at this moment, the number of 
 Christians, as compared to those who are 
 unbaptized, is little more than one to five; 
 or as 175,500,000 to 624,500,000, taking 
 the whole population of the world to be 
 eight hundred millions. 
 
 But whilst we are anxious to vindicate 
 
232 
 
 the doctrine of Christ's Redemption, as it 
 regards those who have not heard his 
 name ; let it not be thought, that we feel 
 indifferent to the many and great advan- 
 tages which belong to those who are ad- 
 mitted by baptism into the Christian 
 Church. Nor can this argument for the 
 Heathen, perhaps, be placed in a more 
 interesting or important attitude, than by 
 viewing it in relation to some late contro- 
 versies concerning baptismal regeneration. 
 
 It is contended by all who are not Cal- 
 vinists, that by admitting children to 
 Christian baptism, they are admitted to 
 the benefits of the Christian Church, and 
 that this extends, without exception, to all 
 who are baptised. The Calvinist, upon 
 the contrary, confines it to those who shall 
 be finally saved. The question is, then, 
 what is that peculiar benefit which is con- 
 ferred on us by baptism ? 
 
 To me, it appears to be that very capa- 
 bility of salvation which extends to all 
 mankind, but which is here professedly 
 and formally conferred on the baptized 
 infant, Whether the infant be baptized 
 
233 
 
 or not, can make no difference with regard 
 to his capability of salvation ; but the 
 fulfilment or neglect of a divine command, 
 may be very important to those who should 
 bring him to be baptized. 
 
 To make the salvation of the infant 
 dependent on his baptism is clearly to go 
 back to the Romish doctrine of the " opus 
 operatum." Nor can the words of Christ 
 be made applicable to this purpose; for 
 there it is said, " He who believeth, and is 
 baptized/' &c. ; whereas there can be no 
 actual faith or belief in an infant ; and if 
 the faith be imputed, it can be imputed to 
 Heathen infants as well as to others. 
 
 I confine the question entirely to infants, 
 because I would limit my remarks solely 
 to that salvability which I contend is the 
 peculiar grace of baptism, as being therein 
 authoritatively conferred, and of which it is 
 the seal and warranty. Nor can any infant, 
 who dies in his infancy, want more than this 
 to render him "an inheritor of the kingdom of 
 heaven." But, if the baptized infant survive, 
 he becomes entitled by his baptism to all 
 the other privileges and advantages of the 
 
234 
 
 Christian Church. What these subsequent 
 privileges and advantages are, I shall not en- 
 quire, because it is my sole object to show, 
 that baptism conveys that authoritatively 
 and formally to the member of the Church, 
 which the death of Christ has effected uni- 
 versally, and without exception, for all 
 mankind. 
 
 The only remaining question to be con- 
 sidered is this : whether all men are born 
 into the world under the curse of the law, 
 or in a state of grace. If under the former 
 condition, then all unbaptized infants must 
 perish. But this is incredible, nor is it 
 founded on scriptural authority ; " for 
 Christ removed the curse, being made a 
 curse for us." When our Church, there- 
 fore, affirms, that by baptism we are no 
 longer the children of wrath, but are there- 
 by made the children of grace, she means, 
 that this is done formally and authoritatively 
 by obeying Christ's command, and that it 
 is the only legitimate way and manner of 
 conveying this change to those who are in- 
 troduced to the Christian Church. 
 
 If this be not admitted, the doctrine of 
 
235 
 
 Universal Redemption is at an end ; be- 
 cause it makes that Redemption dependent, 
 not on Christ's atonement for the sins of 
 the world, but on the performance of the 
 baptismal command. " Go into all the 
 world, and preach the Gospel to every 
 creature ; he who believeth, and is bap- 
 tized, shall be saved ; he who believeth 
 not, shall be damned." The Calvinist 
 must enjoy a decided superiority over us, 
 unless we believe in the universal salvabi- 
 lity of mankind, whether baptized or not ; 
 because this command has never yet been 
 fully executed, nor can it be at this time 
 to the majority of the human race. But, 
 upon the principles advanced in this work, 
 this superiority is altogether at an end ; 
 because the dispensation has been universal, 
 though the revelation has been partial ; 
 and, as under the Old Testament, " when 
 the Gentiles who had not the law, did by 
 nature the things contained in the law," 
 " their uncircumcision was counted for 
 circumcision ;" so even now, I doubt not, 
 the same imputation is made towards the 
 Heathen ; their want of baptism is counted 
 
236 
 
 for baptism. " Circumcision is nothing, and 
 uncircumcision is nothing, but the keeping 
 of the commandments of God." 1 Cor. vii. 
 19. 
 
 The doctrine of baptismal regeneration, 
 as thus interpreted, extends to all the 
 members of the Church ; because all are 
 by this sacrament professedly placed into 
 a state of salvation, and are entered as 
 members of Christ's visible Church. But, 
 if the argument be adopted, so as to ex- 
 clude all from salvation who are not bap- 
 tized, then, as it appears to me, the 
 Calvinistic interpretation is more credible, 
 that the benefits are confined to those 
 who shall be finally saved. Admit the 
 doctrine of irrespective election and repro- 
 bation, as it regards ages and nations, and 
 you cannot disprove it as relating to 
 individuals. So important is it to place 
 the foundation of our religion on the 
 broadest basis of Universal Redemption. 
 
 Note. On this subject, see Archbishop Sharp's 
 Sermons, vol. v. Disc. vii. Clarke's Sermons, vol. iv. 
 Serm. 1, 2. Butler's Analogy, part ii. ch. i. sect, ii. 
 
237 
 
 Summary of the foregoing Argument. 
 
 As the preceding facts and circumstances 
 attending the life of Christ have been ad- 
 duced for the purpose of shewing that his 
 character and mission have a universal 
 reference to the human race, and that 
 though he is in a peculiar sense " the Savi- 
 our of those that believe," yet, that he is 
 in a real and beneficial sense also, "the 
 Saviour of the world," and as such, the 
 Saviour of the unconverted Gentiles; I 
 shall beg leave to generalize this argu- 
 ment, first, in its relation to the divinity, 
 and secondly to the humanity of Christ. 
 
 The doctrine of Christ's divinity, it 
 should be remembered, we have all along 
 assumed as granted ; and upon this assump- 
 tion, I have argued, that, unless the effects 
 of the redemption be extended over Hea- 
 then nations, this doctrine can never be 
 satisfactorily proved, nor consistently main- 
 tained. There would be no more absurdity 
 in limiting the mercy and goodness of God 
 
as displayed in his creative and providen- 
 tial government, than in limiting the re- 
 demption of Christ to a part or portion of 
 mankind ; and until the principles of Chris- 
 tian theology are thus made to tally and 
 correspond with the principles of reason 
 and moral science, the divinity of Christ 
 can never be consistently maintained by 
 those, " who acknowledge the glory of the 
 eternal Trinity," and who in the power of 
 " the divine majesty worship the Unity." 
 
 To ascribe to God any thing partial or 
 limited, or unjust, is regarded, and properly 
 regarded as being almost akin to Atheism ; 
 but to make the same assertions with re- 
 gard to Christ, is only Calvinism. Thus 
 it is that we impose on ourselves and each 
 other, by unmeaning and artificial distinc- 
 tions ; and yet we are surprised that the 
 doctrine of Christ's divinity should meet 
 with so many opponents. 
 
 But if Christ was " God manifest in the 
 flesh," then I repeat, that nothing can be 
 asserted of Christ's redemption, which is 
 at variance with the acknowledged attri- 
 butes of Deity ; and that, if it be false 
 
239 
 
 and incredible to assert, the Heathen are 
 excluded from his providential care, it 
 must be equally false and incredible to 
 assert, that they are excluded from his 
 redeeming love. 
 
 Such are the transcendental principles of 
 this argument in relation to the doctrine of 
 Christ's divinity ; and I am content that all 
 my reasoning respecting the salvability of 
 the Heathen should be tried by the reality 
 and validity of this test. The nature and 
 extent of the Christian dispensation must 
 be universal, or the doctrine of Christ's 
 divinity must be given up. If " God was 
 in Christ," he could do no less " than re- 
 concile the world unto himself." 
 
 It is in accordance with this universality 
 of the divine nature, that the character and 
 offices of Christ, as " the one mediator 
 between God and man," are always repre- 
 sented in Scripture. " That was the true 
 light which lighteth every man who com- 
 eth into the world." " The world was 
 made by him, and the world knew him 
 not." "He is the Lamb of God which 
 taketh away the sins of the world." 
 5 
 
240 
 
 " I and the Father are one ; he who hath 
 seen me hath seen the Father/' " Before 
 Abraham was, I am." " If I be lifted up, 
 I will draw all men unto me/' " When 
 the Son of man shall come in his glory, then 
 shall be gathered before him all nations/' 
 These are plain and incontestable proofs, 
 of Christ's divinity, because they relate to 
 the whole human race, and because they 
 thus identify him with the Divine Being. 
 But they lose all their force and energy, 
 if you represent him only as a partial 
 Saviour and Redeemer. He cannot be 
 God, unless he act on universal and God- 
 like principles. 
 
 But now turn to his humanity, and see 
 whether it does not accord with these 
 Godlike and universal principles, i. e. so 
 far as what is human, can accord with what 
 is divine. 
 
 Amongst all the actions of our Saviour's 
 life, there is not one which betokens any 
 thing like partiality or favouritism. He 
 shows no national prejudices or prepos- 
 sessions. Publicans and sinners, Samaritans 
 and Canaanites, are as welcome to him as 
 
241 
 
 the descendants of Abraham. And how 
 kind is he towards those who had but a 
 trifle ! The widow's mite attracts his praise ; % 
 the lost sheep dwells upon his tongue ; the 
 little child is embraced in his arms ; and 
 are not these proofs of universal benevo- 
 lence and of unlimited compassion ? 
 
 Surely it will not be said, that all this is 
 remote from the argument for the salva- 
 bility of the Heathen. What ? is the 
 conduct and character of Christ, whether 
 as God or man, remote from his character 
 as a Saviour and Redeemer ? How useless is 
 it to speak of " that love which surpasses 
 knowledge," if we confine it within limits 
 which shock our understandings ! How 
 absurd to preach the doctrine of universal 
 charity, if we believe that the greater part 
 of mankind are excluded from the capa- 
 bility of Salvation ! 
 
 Let us not deceive ourselves ; neither 
 infidelity nor fanaticism can ever be put 
 down, so long as these narrow and ex- 
 clusive sentiments prevail concerning the 
 mission and character of Christ. That 
 God should send his Son into the world, 
 
 R 
 
242 
 
 not to redeem the whole world, but only 
 a part of the world ; this is so incredible, 
 that if an angel were to bring the intelli- 
 gence we ought not to receive him. But 
 the angels, when they proclaimed the birth 
 of Christ, proclaimed a very different Gos- 
 pel, " Glory to God in the highest, on 
 earth peace, and good-will towards men." 
 
 Nor is it only the professed Calvinist, 
 who has thus limited what is universal, and 
 localized what is infinite. Sorry I am to 
 say, that many of the most zealous and 
 able advocates of universal redemption as 
 regards the members of the Church, are 
 no better than Calvinists, as regards all 
 who live and die in ignorance of the Chris- 
 tian revelation. But it is to these, I would 
 respectfully submit, that such ecclesiastical 
 Calvinism can never be maintained against 
 the more popular Calvinism of the day ; 
 and that the dogmas of Augustine, Fulgen- 
 tius, or Beveridge, are not half so plausible 
 and inviting, as those of Gill and Bunyan, 
 and Toplady. Let them review their first 
 principles, not by comparing them with 
 what the Fathers or Reformers may have 
 
243 
 
 said concerning the redemption of Christ ; 
 but by collating their present conclusions 
 with the fundamental doctrine of Christ's 
 divinity ; and if they find, that by confin- 
 ing his redemption to the salvation of 
 Christians, they are advocating a system 
 which is incompatible with the Deity of 
 Christ, then I shall have gained my point 
 as relative to the Heathen nations. 
 
 Let the Romish Church then continue 
 to exclude all from salvation who are not 
 within her pale ; let Protestants be inclu- 
 ded in the list of her damnatory anathemas, 
 and let her, in full consistence with such 
 principles, assume, that it is her right to 
 burn, persecute and destroy heretics of 
 every kind and description. But let others 
 be content with vindicating the just claims, 
 privileges, and advantages of Christian be- 
 lievers, without impugning the salvability of 
 those who have not the knowledge of Christ. 
 We have the oracles of God committed to 
 our care, and that is of itself a most inesti- 
 mable privilege. We have a much larger 
 share of the means of grace, and of the 
 hopes of glory, and who can undervalue 
 ii 2 
 
244 
 
 such precious advantages ? But let us not 
 whilst contending with the Romanist, as- 
 sert, that there is no salvation out of the 
 Church ; for this is in fact, giving up the 
 life and soul of Protestantism. On what- 
 ever side we view this argument for the 
 salvability of Heathen nations, we shall 
 find it of the greatest importance to our 
 own faith as Christian believers *. 
 
 But there is one consideration connected 
 with the life of Christ, as recorded by the 
 evangelists, which ought never to be for- 
 gotten. What then was the faith of those 
 who were so favourably received by Christ, 
 and on whom he performed his miracles ? 
 Did they believe in all the articles of the 
 Christian faith as it is now made known to 
 us ? To assert this, would be to assert 
 what no man can believe. It was not till 
 the close of his life, that Jesus instituted 
 either of the sacraments. Yet such as they 
 
 * Erasmus had some glimpse of this argument, as it 
 relates to Popery, when he archly hinted, " Et fortasse 
 latius se fundit Spiritus Christi, quam nos interpre- 
 tamur ; et multi sunt in consortio sanctorum, qui non 
 sunt apud nos in catalogo." Convivium Religiosum. 
 
245 
 
 were, they were accepted according to 
 their means of knowledge. I leave the natu- 
 ral inference to be drawn as relating to 
 those who are altogether ignorant of Chris- 
 tianity. 
 
 But, perhaps, the strength of the gene- 
 ral argument for the salvability of Heathen 
 nations cannot be more strongly exempli- 
 fied, than from the consideration, that it 
 has found its way into the minds even of 
 some who were professed Calvinists. " If 
 we suppose a Heathen," says Mr. Newton, 
 " brought to a sense of his misery ; to a 
 conviction, that he cannot be happy with- 
 out the favour of the great Lord of the 
 world; to a feeling of guilt, and desire of 
 mercy ; and that, though he has no expli- 
 cit knowledge of a Saviour, he directs the 
 cry of his heart to the unknown Supreme, 
 to have mercy upon him; who will prove 
 that such views and desires can arise in the 
 heart of a sinner without the energy of that 
 Spirit which Jesus is exalted to bestow ? 
 Who will take upon him to prove that his 
 blood is not of sufficient efficacy to redeem 
 to God a sinner who is thus disposed, &c." 
 
246 
 
 Newtons Messiah. Without approving 
 exactly of this view of the case, which 
 seems tinctured with the doctrine of per- 
 sonal election, it is impossible not to ad- 
 mire the candour and benevolence which 
 could burst through the trammels of a sys- 
 tem, and snatch at such a glorious incon- 
 sistency, rather than subscribe to the tre- 
 mendous doctrine of an Augustine or Ful- 
 gentius. The beautiful lines of Cowper 
 which I have prefixed to this work, are a 
 still more illustrious proof of this assertion. 
 Let it be considered, then, whether the 
 evidence from the life and character of 
 Christ does not amount to an indirect de- 
 monstration of the point at issue. Is it not 
 reducing the contrary supposition to what 
 is morally impossible, and what is doc- 
 trinally absurd ? If so, Calvinism, as a 
 species of Christianity, cannot be true, be- 
 cause it is founded on the subversion of 
 the character of Christ. 
 

 PART THE FIFTH. 
 
 The Apostolic Writings. 
 
 PRELIMINARY OBSERVATIONS. 
 
 WE have now arrived at the last and con- 
 cluding portion of Scriptural evidence for 
 the establishment of this argument, as re- 
 spects the salvability of Heathen nations. 
 And if we have succeeded, in the preceding 
 steps, in rendering this point more credible 
 and conclusive according to each progres- 
 sive stage, it may be reasonably demanded, 
 that its demonstration should be rendered 
 full and complete by its union with the 
 writings and doctrines of the apostles. 
 
 These expectations are reasonable, be- 
 cause the nature and extent of the Christian 
 Dispensation are more clearly developed 
 in the writings of the apostles, than in 
 those of the prophets or evangelists. Still, 
 it should be remembered, that, as a part 
 of the revelation, it was solely designed 
 
248 
 
 for the use of Christian believers ; and that 
 either in an historical or doctrinal account 
 of the Gospel, it would be very unreasona- 
 ble to demand any formal or professed 
 statement of its beneficial effect on those 
 who had never heard it. As a revelation, the 
 promises and threatenings of Christianity 
 are addressed and adapted to those to 
 whom it is published. Hence are so many 
 blessings distinctly promised to those who 
 believe, and who act conformably to their 
 belief. Hence, also, so many penalties are 
 denounced upon those who wilfully reject 
 its doctrines, or who hold its doctrines 
 without bringing them to influence their 
 lives and conduct. Hence, also, so many 
 titles and distinctions are conferred on 
 Christian believers, whose privileges and 
 advantages are forcibly contrasted with 
 those who have not the same opportunities 
 for religious improvement. But it is only 
 incidentally that we can look for the inti- 
 mations of its universal benefits on others, 
 because, such intimations could prove of 
 no practical advantage to the Heathen, 
 whilst they might interfere with the obli- 
 
249 
 
 gation of Christians to spread and diffuse 
 the revelation amongst them. 
 
 But, as in the life of Christ, the evidence 
 for this inference arose out of the facts 
 and actions which are recorded by the 
 evangelists, and as it was necessarily to be 
 deduced from the divine nature and the 
 universal benevolence of Jesus, but par- 
 ticularly from his office as the Creator and 
 the Judge of all men ; so here, it may be 
 expected, that the same inference should 
 be involved in the doctrinal comments of 
 the apostolic writings ; and, though not 
 professedly or distinctly brought forward, 
 that it should be so identified with their 
 arguments, as to form a component part 
 of their assertions and conclusions. 
 
 Should it be objected, that I have taken 
 notice of such passages only as appear to 
 favour this argument, and have passed by 
 all which relate exclusively to the members 
 of the Christian Church, I beg leave once 
 more to reply, that as it was, by no means, 
 my object to diminish the value and im- 
 portance of any privileges which belong 
 peculiarly to Christians, so I cannot admit 
 
250 
 
 that such passages, however strong or 
 numerous, can, in any degree, oppose 
 our conclusion, as relating to the salva- 
 bility of the Heathen. When Christ is 
 said " to be the Head of the Church," to 
 have purchased the Church with his own 
 blood," " to have loved the Church, and 
 given himself for it," &c. ; far be it from 
 me to attempt to degrade or depreciate 
 the value and import of such titles and 
 promises. But when I find, that, in other 
 passages he is said " to have given himself 
 a ransom for every man," to be " the 
 Saviour of all men," " to be the propitiation, 
 not for our sins only, but for the sins of 
 the whole world," &c. ; I cannot bring my- 
 self, by any rules of just reasoning, to 
 sacrifice the universal to the particular. Let 
 all the claims and privileges of Christian 
 believers be fully and fairly acknowledged ; 
 but let us not view that Redemption 
 as partial which is asserted to be universal. 
 The covenant of God in Christ, I contend, 
 was made for the redemption of the world; 
 but of this covenant the Church is the 
 appointed keeper and guardian. As such, 
 
251 
 
 whilst she holds the general blessing on 
 behalf of all mankind, she enjoys many 
 valuable blessings and privileges of her own* 
 It is not to be denied, however, that there 
 are a few passages which seem to favour 
 the doctrine, that there is no salvation out 
 of the Church. " Forbidding us to speak 
 to the Gentiles, that they may be saved/' 
 " The Lord added daily to the Church 
 such as should be saved," &c. But, I 
 would submit, that, unless a direct Col- 
 vinistic meaning be attached to all such 
 passages, it ought not to be allowed to 
 counteract the force of that large body of 
 Scriptural evidence which we have ad- 
 duced in favour of the salvability of 
 Heathen nations. If any man thinks proper 
 to prefer the Calvinistic interpretation of the 
 Scriptures, as relates to those who have a 
 knowledge of the revelation, he cannot 
 certainly be blamed for extending the same 
 interpretation to all who have been denied 
 this knowledge. But, as this work is not 
 addressed so much to professed Calvinists, 
 as to those who hold the doctrine of Univer- 
 sal Redemption in relation to members of 
 
252 
 
 the Church, I have not thought it necessary 
 to enter upon any critical examination of 
 such passages. They are few in number ; 
 and, I believe, I have cited the two which 
 are most striking; and it is sufficient to 
 observe, that they do not require half the 
 ingenuity to explain them in their relation 
 to the Heathen, which some other passages 
 in the Epistle to the Romans require in 
 their reference to the members of the 
 Church. 
 
 Upon the whole, I again invite my 
 reader to enter on this part of the evi- 
 dence, without any bias or partiality for 
 preconceived opinions. Let him meditate 
 on each section, first, as an independent 
 proof; and secondly, in its relation to the 
 general argument. Whatever he admits, 
 must be added to the accumulations of 
 former evidence ; whatever he rejects, can- 
 not invalidate any thing that he still retains. 
 Supposing, that out of all these sections, 
 there be only one that is conclusive, my point 
 is gained ; the salvability of the Heathen 
 nations, in connexion with the Christian 
 Dispensation, must henceforth be regarded 
 
253 
 
 as an established doctrine of Scriptural 
 Theology. But how much this would sim- 
 plify our controversies with Deists, with 
 Calvinists, with Unitarians, and Romanists, 
 I have already incidentally pointed out, 
 and would now only advert to it, as af- 
 fording a strong presumptive argument 
 for its credibility. Even as an hypothesis, 
 that must be deserving of examination, 
 which offers to explain difficulties that 
 have hitherto eluded solution ; which ad- 
 mits the objections of unbelievers, and 
 which neutralizes all their force ; which 
 places Christianity on the basis of nature, 
 without compromising or disguising any 
 one doctrine or mystery of grace ; nay, 
 which brings all the difficulties and obscu- 
 rities of Providence to shed light and lustre 
 on the Gospel Dispensation. " That was 
 the true light which lighteth every man 
 that cometh into the world." 
 
254 
 
 SECTION LXXIV. 
 
 Through Ignorance ye did it. 
 
 Actsiii. 17. 
 
 THIS is a very important acknowledgment, 
 when viewed in relation to our argument. 
 After all the miracles which Jesus had 
 performed in the midst of Jerusalem ; after 
 all the plain accomplishments of prophecy 
 in his person ; St. Peter is still willing to 
 allow his countrymen the plea of igno- 
 rance. Though they " had denied the 
 Holy One and the Just, and desired a 
 murderer to be granted unto them; and 
 though they had killed the Prince of life" 
 (Acts iii. 14, 15.), yet the apostle hesitates 
 not to offer this apology in mitigation of 
 their guilt. " And now, brethren, I wot 
 that through ignorance ye did it, as did 
 also your rulers/' 
 
 But if such apology could be offered 
 on behalf of the Jews, how much stronger 
 
255 
 
 does the ignorance of Heathen nations 
 plead in mitigation of their errors; and 
 if an inspired apostle could bring forward 
 such a plea, how little does it become 
 ecclesiastical synods and councils to ana- 
 thematize all who may die beyond the pale 
 of the Church ! 
 
 And the same plea may be extended to 
 all sins of ignorance, not only of Pagans, 
 but of Jews and Mahometans, of heretics 
 and schismatics. " Most firmly believe, 
 and doubt not at all," says Fulgentius, 
 " that all infants, whether they die in the 
 womb, or die as soon as born, and 
 leave the world before they are baptized, 
 shall be punished with eternal fire." Such 
 are the horrible principles which have been 
 extended at large over Heathen nations, 
 and which have been sometimes dignified 
 with the name of orthodoxy. But, it should 
 be clearly understood, that such are not 
 the principles of Scripture. " I received 
 mercy," says St. Paul, " because I did it 
 ignorantly in unbelief." 1 Tim. i. 13. St. 
 Peter here adduces the same apology for 
 
256 
 
 his fellow-countrymen : "I wot that ye did 
 it ignorantly, as did also your rulers." 
 And Jesus, with his dying breath, has 
 canonized the same sentiment : " Father, 
 forgive them, they know not what they 
 do." 
 
 Let it be considered, then, that if the 
 total ignorance of the Heathen may not be 
 viewed as an apology for his want of Chris- 
 tian faith, that every plea for our partial 
 ignorance must be given up, unless we re- 
 sort to the principles of Calvinism. If the 
 poor and ignorant of every Christian coun- 
 try are always spoken of as being on a dif- 
 ferent footing from those who have received 
 the advantage of education, it is but fol- 
 lowing out the same premises, and the 
 truth of our conclusion will appear in all 
 its splendour. 
 
XT 
 
 257 
 
 / 
 
 SECTION LXXV. 
 
 Cornelius. 
 
 CORNELIUS " an uncircumcised, but pious 
 Gentile" (Doddridge), was " a Roman 
 centurion, a devout man, and one that 
 feared God with all his house ; who gave 
 much alms to the people, and feared God 
 always." Acts x. 2. When it is considered, 
 that this is the character of one who was 
 neither a Jewish proselyte, nor a Christian 
 convert, it is painful to reflect on the many 
 harsh and indiscriminate reproaches which 
 have been heaped on Heathen nations. 
 
 It was to this uncircumcised and unbap- 
 tized Gentile that God was pleased to 
 send an angel. And he said, " thy prayers 
 and thine alms are come up for a memorial 
 before God." ver. 4. I cannot conceive 
 a more severe rebuke to those unchari- 
 table sentiments, which would represent 
 all Heathen virtues as of no worth in the 
 sight of God. 
 
 " Of a truth, I perceive," says Peter, 
 s 
 
258 
 
 " that God is no respecter of persons ; 
 but, in every nation, he that feareth him, 
 and worketh righteousness, is accepted 
 with him." Here is the declaration of an 
 apostle, that the acceptance of individuals 
 is not made to depend upon Christian faith, 
 when they have not the opportunity of 
 hearing the Gospel; but that the fear of 
 God, if accompanied with such good actions 
 as their circumstances may admit, will 
 commend them to the Divine mercy for 
 the sake of Him who is the Saviour of the 
 world. 
 
 " Cornelius was a stranger to the true 
 religion ; but, so far as he knew his duty, 
 he was honest and sincere. He knew by 
 the light of nature, that to pray to God, 
 and to give alms, were probable means of 
 gaining his favour, and therefore he took 
 these methods. This God accepted, and 
 because of his sincerity, he vouchsafed his 
 special grace and assistance," &c. Sharps 
 Sermons, vol. vi. Serm. ii. See also Bishop 
 Sherlock's Sermons, vol. i. Serm. xii. but 
 particularly Jortin, vol. iii. Serm. xviii. 
 
259 
 
 SECTION LXXVI. 
 
 ' Who in times past suffered all men to go 
 on in their own ways.' 1 Acts xiv. 16. 
 
 HERE is an acknowledgment that it was 
 by the permission and providence of God 
 the nations of the world had been hitherto 
 left without the aid of a direct revelation. 
 " Nevertheless/' it is added, " he left not 
 himself without witness, in that he did 
 good, and gave us rain from heaven, and 
 fruitful seasons, filling our hearts with joy 
 and gladness." 
 
 This is a confirmation of the assertion 
 we have already made, that the dispensa- 
 tions of providence and grace are not to be 
 disunited from each other ; and that the 
 mercies which the Heathen receive in their 
 temporal treatment, are designed and in- 
 tended to promote their spiritual welfare. 
 It is opposed to that horrible sentiment 
 of Calvin and his followers, that all these 
 creative mercies are given for the purpose 
 of leaving them without excuse ; and that 
 2 
 
260 
 
 whilst " their hearts are filled with joy 
 and gladness," they are only filling up the 
 measure of their iniquities, and " heaping 
 to themselves wrath against the day of 
 wrath." 
 
 Such reasoning, if admitted, would in- 
 deed have left the Heathen without excuse ; 
 because it would have destroyed all their 
 moral and religious obligations. But it 
 should be observed, that the apostle in- 
 cludes himself in the argument " filling our 
 hearts," &c. If he had thought, that the 
 providential goodness of God was not de- 
 signed and calculated to lead these Hea- 
 thens to repentance, he would scarcely 
 have identified Barnabas and himself with 
 them. " We are men of like passions with 
 you," &c. 
 
261 
 
 SECTION LXXVII. 
 
 Salvation is of Grace. 
 
 *' WE believe that through the grace of the 
 Lord Jesus Christ, we shall be saved even 
 as they." Acts xv. 11. Such was the de- 
 claration of Peter concerning the only 
 foundation on which the salvation of man 
 can be laid ; but instead of embracing the 
 whole proposition, we are too apt to confine 
 our attention to the expression " We 
 believe." The truth is, that we are so 
 accustomed to confound the revelation of 
 the Gospel with its existence as a dispensa- 
 tion, that we are apt to substitute the faith 
 of believers for the grace and mercy of God 
 in Christ. But, if the grace and mercy of 
 God exist independently of our knowledge 
 or belief, then, the essential principle of 
 salvation is applicable to the whole human 
 race. The faith and knowledge of indivi- 
 duals must vary with the circumstances and 
 conditions in which they are placed; but 
 
262 
 
 the grace and mercy of God remain free 
 and independent of all such accidents. It 
 is " the same yesterday, to day, and for 
 ever." 
 
 " The grace of God which bringeth sal- 
 vation hath appeared unto all men," Titus 
 11. 11. This passage, as Barrow observes, 
 (vol. iii. p. 315.) might, perhaps, be more 
 accurately translated, " The grace of God 
 which is saving of all men hath appeared." 
 But, in either way, it fortifies our argument 
 for the salv ability of the Heathen. It either 
 refers to the dispensation of the Gospel 
 apart from its Revelation ; or it asserts of 
 the Revelation itself, that, in its saving effi- 
 cacy, it appertains to all mankind. 
 
SECTION LXXVI1I. 
 
 ft Neither is there salvation in any other!' 
 ACTS iv. 12. 
 
 THROUGHOUT the whole of this argument, 
 we have been anxious to connect the salva- 
 bility of Heathen nations with the sacrifice 
 and death of Christ ; because, we are per- 
 suaded, that unless it be built on this foun- 
 dation, it cannot be satisfactorily esta- 
 blished. " Other foundation can no man 
 lay, than that is laid, which is Jesus 
 Christ." 
 
 And it is the more necessary this should 
 be clearly understood, because many 
 divines, who could not reconcile them- 
 selves to the belief of their universal con- 
 demnation, have yet scrupled to admit 
 them to a participation in the covenant of 
 grace. But, if excluded from this covenant, 
 there can be no hope for them. " By the 
 works of the law, no flesh can be justi- 
 fied." 
 
 If all men are born into the world in a 
 
264 
 
 salvable condition, it must be solely in 
 virtue of " that propitiation which hath 
 been made for the sins of the whole world." 
 Hence, it is, that we have so much insisted 
 on the universal character of Christ, as the 
 Maker, the Saviour, and the Judge of all 
 men. To divorce the Heathen from the 
 " only name given under heaven, whereby 
 we may be saved," is to give them up to 
 the horrible sentence of reprobation and 
 perdition. 
 
 Uncovenanted mercies, are no mercies 
 at all, because, " there is but one mediator 
 between God and men," and every thing 
 which has been done for man has been 
 done through Jesus Christ. " This world 
 was made by him and for him, and he is 
 the liead of all things and by him do all 
 consist." But, as all men fell in the first 
 Adam ; so were all redeemed by the second 
 Adam. Hence, the Heathen, as well as the 
 members of the Church, shall stand around 
 the judgment seat of Christ to receive of 
 the things done in the body, whether they 
 be good or evil. Hence are they even now 
 the real, though, the unconscious subjects 
 
265 
 
 of his mediatorial kingdom. " All things 
 being now delivered into His hands, and 
 the whole frame of government laid on His 
 shoulders, and built on His Redemption, 
 even on Christ, the head corner-stone the 
 very moral law is now His law, and its obli- 
 gations are His obligations; yea, the very 
 law of punishment is suspended and deli- 
 vered up into the hands of the Redeemer ; 
 so that as God ruleth amongst the blindest 
 of the Heathen, that know him not ; so 
 doth Christ rule amongst them, though 
 they know not him." Baxters Universal 
 Redemption, p. 466. " The undertakings 
 and performances of our Saviour did respect 
 all men, as the common works of nature 
 do ; as the air we breathe in, or as the sun 
 which shines on us," &c. Barrow, p. 347. 
 
266 
 
 SECTION LXXIX. 
 
 St. Paul at Athens. 
 
 IF the Apostle of the Gentiles had enter- 
 tained those dark and gloomy sentiments 
 respecting the cast away condition of Pa- 
 gan nations, which we hear so frequently 
 expressed by the zealous, but, as it appears 
 to me, the injudicious advocates of mis- 
 sionary exertions ; we might have naturally 
 expected to hear them at large during his 
 visit to Athens. Acts xvii. 16 34. But, 
 though "his spirit was stirred within him, 
 when he saw the city wholly given to 
 idolatry;" yet, I cannot find, that any 
 such harsh or violent sentiments came 
 from his mouth. " I perceive," says he, 
 " that, in all things ye are too supersti- 
 tious," or too much addicted to the worship 
 of demons or inferior deities, " for as I 
 passed by and beheld your devotions, I 
 found an altar to the unknown God ; whom 
 therefore ye ignorantly worship, him de- 
 clare I unto you." ver. 22, 23. He then 
 
267 
 
 proceeds to show, that all things were 
 created by that one God, u who had made 
 of one blood all the nations of men to 
 dwell on the face of the earth, and had 
 determined the times appointed, and the 
 bounds of their habitations." From the 
 expressions of their own poets, he shews, 
 that they were " the offspring of God ;" and 
 consequently, that they ought not to think 
 he could resemble " any idols of silver or 
 gold." He then concludes by observing, 
 " the times of this ignorance God had 
 winked at," but now commandeth men to 
 repent ; because he had appointed Christ 
 to be the Judge of all men, and had given 
 full attestation of this appointment, by his 
 resurrection from the dead. 
 
 It is impossible to conceive of any 
 address more mild or conciliating. If St. 
 Paul had viewed all the former generation 
 as necessarily devoted to destruction, he 
 would never have characterized them by 
 that gentle phrase, " the times of igno- 
 rance." Still less would he then have 
 attributed these " times of ignorance" to 
 the providence of God. When he asserts, 
 
 1 
 
268 
 
 that God had appointed " the bounds of 
 their habitations," he appears to allude to 
 the dispersion of mankind after the flood ; 
 (see Sect. 10), and from the expression, 
 that God " winked at" their past ignorance 
 and errors, it is impossible not to deduce, 
 that he conceived they had been treated 
 with the utmost lenity and compassion. 
 
 But now " he commands all men every 
 where to repent," a command, that is obli- 
 gatory every where, so far as it is known ; 
 though when not known, " the times of ig- 
 norance" remain as before. If then, God 
 winked at these times of ignorance, when 
 he suffered all nations to go on in their own 
 way ; what can be more evident, than that 
 he still winks at these times of ignorance, 
 where he does not send the knowledge of 
 the Gospel ? So far as this argument re- 
 lates to the Heathen, they are now precisely 
 in the same condition they were, before the 
 birth and incarnation of Christ. 
 
2f>9 
 
 SECTION LXXX. 
 
 St. Paul at Melite. 
 
 THE greater part of the Gentiles with 
 whom St. Paul conversed, were Greeks or 
 Romans, and had arrived at a considerable 
 state of civilization. But, on his voyage to 
 Rome, he was shipwrecked on an island, 
 where the inhabitants were comparatively 
 savage and barbarous- Such, however, as 
 they were, they showed to Paul and his 
 companions no little kindness ; for they 
 " kindled a fire and received us every one, 
 because of the present rain, and because of 
 the cold." Acts xxviii. 2. 6. 
 
 The distinction and approbation with 
 which an inspired apostle has recorded 
 these acts of barbarous hospitality, should 
 teach some harsh contemners of the Hea- 
 then to be rather more moderate and 
 tender in their opinions concerning them. 
 When it is considered, how large a portion 
 of mankind have, in all ages lived and died 
 in this state of savage barbarism, I look on 
 
270 
 
 this passage of Scripture as an invaluable 
 confirmation of my argument. Here, me- 
 thinks, we may behold, " the cup of cold 
 water," and its promised reward ; the cup, 
 not indeed given in the express name of a 
 disciple, but which can be imputed and 
 rewarded as such, in virtue of that sublime 
 declaration. " Verily, I say unto you, in 
 as much as ye have done it unto one of 
 the least of these, verily, I say, ye did it 
 unto me." 
 
 Such acts of kindness and hospitality are 
 probably the highest virtues which God 
 expects from these poor barbarians ; and 
 when all tongues, kindreds and nations 
 shall be gathered round the judgment-seat 
 of Christ, perhaps one single act of this 
 kind may be remembered and noticed by 
 him, who is " the head of the Heathen," 
 as well as the "head of the Church." 
 " Thou hast been faithful in a very little, 
 enter thou into the joy of thy Lord." 
 
 " These Heathen," says Bishop Newton, 
 " did not, as some, even Christians perhaps, 
 would have done, strip, plunder, and mur- 
 der the persons who were shipwrecked on 
 
271 
 
 their coast." Works, vol. v. p. 289. "The 
 Heathen could see the reasonableness of 
 such a practice by the light of nature. Hu- 
 manity tempted them to that which is 
 farther enforced on us by Christianity/' 
 p. 290. For several striking instances of 
 Pagan hospitality, see Parkes Travels in 
 Africa, and Harmars Observations, vol. ii. 
 p. 212. On the hospitality of the ancient 
 Germans, see Tacitus de Mor. Germ. c. 21. 
 and Ceesar de Bell. Gall, vi, c. 23. 
 
 In the History of Greenland, by David 
 Crantz, we have a faithful, but rather se- 
 vere estimate of the moral characters of the 
 native Heathen in that inhospitable coun- 
 try, vol. i. book iii. ch. 4, 5. But the ge- 
 neral impression which was left on the mind 
 of this devoted missionary, may be col- 
 lected from this striking confession " They 
 are more obedient to the little light of their 
 understanding, than most men are to the 
 knowledge they have from the clear light 
 of the Gospel," p. 196. 
 
272 
 
 SECTION LXXXI. 
 
 " Who will render to every man according 
 to his deeds" ROM. ii. 6. 
 
 IN the preceding chapter, the apostle had 
 shown the want and necessity of a revela- 
 tion from the immoral state of the Gentile 
 world. We are not, however, to conclude 
 that all the Gentiles were equally depraved. 
 He was addressing the Romans, and the 
 sins which he mentions were the vices ra- 
 ther of polished, than of barbarous nations. 
 Certain it is, that he did not intend to 
 brand all with the same degree of criminal- 
 ity, or he could not have thus expressed 
 himself: " Tribulation and anguish upon 
 every soul of man that doeth evil, to the 
 Jew first, and also to the Gentile; But 
 glory, hoiiour and peace to every man that 
 worketh good, to the Jew first, and also to 
 the Gentile; for there is no respect of 
 persons with God." ii. 9, 11. 
 
 He then proceeds to observe, that " as 
 many as have sinned without law, shall 
 
273 
 
 perish without law, and that " when the 
 Gentiles, who have not the law, do, by 
 nature, the things contained in the law, 
 these, having not the law, are a law unto 
 themselves." ver. 12, 15. 
 
 On this important passage, I beg leave 
 to make a few observations. First, that it 
 cannot be supposed the apostle represents 
 the unconverted Gentiles, to have been 
 living under a stricter law than the Jews, 
 and consequently, that when he declares, 
 " as many as have sinned without law, have 
 perished without law," he means not to 
 include all sins, (" for no man liveth, who 
 sinneth not,") but those sins only which 
 have been committed deliberately, and 
 against the plain law of nature, " their 
 conscience meanwhile bearing witness," &c. 
 ver. 15. 
 
 Secondly, that he supposes some Gen- 
 tiles to have partially lived up to this law, 
 i. e. as far as would be mercifully required 
 by God; "When the Gentiles who have 
 not the law, do by nature," &c. 
 
 Thirdly, that he supposes the accept- 
 ance of such Gentiles to take place, not 
 
274 
 
 on account of their exact fulfilment of the 
 law, (" for by the deeds of the law no flesh 
 can be justified,") but, as they are virtually 
 included in the Gospel dispensation. " In 
 the day, when God shall judge the secrets 
 of men by Jesus Christ according to my 
 Gospel." ver. 16. 
 
 Taken collectively, then, I would submit 
 that these passages of St. Paul, bear us 
 out in the view which we have taken of 
 the case and condition of the Heathen. 
 They are universally salvable, i. e. in a 
 condition in which they may be saved, in 
 consequence of the covenant of God in 
 Christ, but, as individuals, they will be 
 judged according to their behaviour as 
 compared with their means of knowledge. 
 Whether punished or rewarded, they will 
 be dealt with upon the same impartial 
 principles as the members of the Christian 
 Church, " for there is no respect of persons 
 with God." See Barrow's incomparable 
 Discourse, Serin, xxxviii. vol. iii. 
 

 275 
 
 SECTION LXXXII. 
 
 " There is none righteous, no not one" 
 
 Rom. iii. 10. 
 
 THE case of Heathens and of Christians, it 
 is probable, differs far less from each other 
 in the sight of Him, " who is no respecter 
 of persons," than we are apt to imagine. 
 " What then," asks the apostle, are we 
 (Jews), better than they ? (Gentiles) " In 
 no wise," he replies, " for we have before 
 proved both Jews and Gentiles, that they 
 are all under sin/' ver. 3, 9. 
 
 Supposing Christianity to be true, we are 
 all, without exception, sinners and default- 
 ers against God ; but in consequence of the 
 redemption of the world, no man is born in 
 a state of hopeless condemnation. We are 
 all by nature equally guilty ; but we are all 
 by grace rendered alike salvable. We are 
 all born sinners into the world, but sinners 
 who may be saved, and who will not be 
 condemned, merely on account of Adam's 
 transgression. 
 
 As to the degree of sinfulness or imper- 
 
276 
 
 fcction, in which Heathens and Christians 
 may differ by their conduct, it is a very 
 complicated question, and such, as no man 
 can equitably decide. If, on the one hand, 
 we are shocked with the gross enormities 
 of Pagan vices ; let it be considered, how 
 much smaller a degree of vice may be 
 equally punishable in him who enjoys the 
 light of the Gospel. " If ye had been blind, 
 ye would have had no sin." Hence children 
 and idiots are treated as being perfectly 
 innocent ; they are blind, and therefore they 
 are accounted sinless. 
 
 Upon the whole, I apprehend, it may be 
 safely asserted, that there is far less differ- 
 ence in the sight of Him " who judgeth not 
 according to appearance," between the 
 moral state of Christians and Heathens, 
 than we are apt to imagine. He who 
 knoweth the secrets of the heart, can alone 
 weigh the merits and demerits of his crea- 
 tures ; but, in the balance of equity, these 
 differences, may perhaps be inconceivably 
 small, for as there is a principle of gravity 
 which pervades all matter, so is there a 
 principle of compensation which pervades 
 and equalises the moral world. 
 
277 
 
 Since, then, it is mercy, the sublimest 
 mercy, by which sinful man is, under any 
 circumstances, rendered capable of salva- 
 tion; since "none is righteous, no not 
 one," and yet all are pardonable for the 
 sake of Jesus Christ ; let us not think, that 
 we can exalt the merits of our Redeemer 
 by confining these merits to the members 
 of the Christian Church. " He is the Lamb 
 slain from before the foundation of the 
 world," and, as such, the efficacy of his 
 atonement extends to all the tongues and 
 kindreds and nations who shall be assem- 
 bled around his tribunal. Whether we be 
 saved or lost, will depend as a matter of 
 fact on our individual conduct; but as 
 matter of principle, it must depend on that 
 "propitiation which has been made not 
 only for our sins, but for the sins of the 
 whole world." 
 
 Being all in the same condition by na- 
 ture, it is by Providence or by Grace that 
 we can alone be made to differ; but, if 
 such differences be irrespective, then you 
 must allow the premises and conclusions of 
 Calvinism. 
 
278 
 
 SECTION LXXXIII. 
 
 " Is he the God of the Jews only ? is he not 
 of the Gentiles also ?" Rom. iii. 29. 
 
 HERE, it is evident, that St. Paul is using 
 the term " Gentiles," not as confined to 
 the converted Gentiles, but, in its general 
 meaning, as comprehending all the nations 
 of the earth, except the Jews. But if so, 
 his argument, as it relates to the Law and 
 the Gospel, will become very different 
 from that which is commonly affixed to it ; 
 as if it had a reference solely to Jews and 
 to Christians, instead of comprising the 
 whole body of mankind. 
 
 That this interpretation is correct, must 
 be plain, I think, from the extent of his 
 conclusion : " All have sinned, and come 
 short of the glory of God ;" <c that all the 
 world may become guilty before God." 
 
 Such is the argument, when taken in its 
 whole extent, as regards the Dispensation ; 
 but it evidently also includes under it a more 
 limited inference, as concerns the Reve- 
 
279 
 
 lation : " to declare, at this time, his 
 righteousness, that he might be just, and 
 the justifier of him who believeth in Jesus." 
 ver. 26. 
 
 So far as the believer is concerned, he 
 is justified by faith, because he could not 
 be a believer without faith. But whilst 
 the Dispensation is founded upon the 
 grace of God, the believer becomes par- 
 taker of this grace by faith ; " therefore, it 
 is of faith, that it might be by grace/' 
 Rom. iv. 16. 
 
 This reasoning, though addressed and 
 applied to believers, has a clear relation 
 to the whole Gentile world, both in its 
 cause and its effect. It is founded on 
 the premise, that all have sinned, and that 
 none can be justified by the works of the 
 law ; that those who believe must, there- 
 fore, be justified by or through faith ; that 
 as Abraham's faith was reckoned to him 
 for righteousness, so shall the faith of those 
 who now believe. But what is the basis 
 of this justification ? Is it the merit of 
 our faith ? No ; it is the merit of Him 
 on whom we believe. The justification 
 
280 
 
 of man, in the sight of God, arises from 
 what Christ has done and suffered for man. 
 This relates to all. But the channel of 
 this justification, to those who have a know- 
 ledge of the Revelation, is necessarily 
 their faith or belief on the promises of 
 God in Christ. How easy it is to distin- 
 guish the knowledge or ignorance of man, 
 from the eternal council and immutable 
 purpose of God ! 
 
 When the Danish Missionaries, at the 
 beginning of the last century, went to In- 
 dia, they estimated the number of Chris- 
 tians, if compared to Pagans and Mahome- 
 tans in that vast Peninsula, as one in two 
 thousand : " If we divide the world into 
 thirty parts/' says Brerewood, " the Chris- 
 tians' part is as Jive ; the Mahometans as 
 six; and the Pagans as nineteen." I leave 
 the reader to make his own application of 
 these data to the Apostle's reasoning. 
 
281 
 
 SECTION LXXXIV. 
 
 " Christ died for the Ungodly" 
 
 ROM. v. 6. 
 
 IT has not, perhaps, been sufficiently con- 
 sidered, that every argument which St- 
 Paul employs against the Jew, to show, 
 " that by the works of the law no flesh 
 can be justified," and that our salvation 
 must arise from the free mercy of God in 
 Christ, applies to the salvability of Heathen 
 nations, with almost the same force and 
 propriety, as to those who hear the Gospel. 
 " God commendeth his love towards us, 
 in that, while we were yet sinners, Christ 
 died for us." If we regard merely the 
 motive, <c God commendeth his love," &c. 
 then it can apply only to Christian be- 
 lievers. But if we regard the fact, that 
 " whilst we were sinners, Christ died for 
 us," and " that Christ died for the un- 
 godly," then, it relates to Pagans, as 
 well as to ourselves. 
 
 Now, the motive is only connected with 
 
282 
 
 our faith as Christians ; but the fact is 
 that whereon the edifice of the Gospel is 
 reared. I submit, then, that if Christianity 
 be grounded on the fact, it must relate to 
 all mankind ; and, therefore, that it must 
 include the salvability of the Heathen. 
 
 " It is expedient," observes an eloquent 
 dissenting divine, now living, " to distin- 
 guish between the fact and the doctrine 
 of the atonement. The aspect of the 
 atonement of Christ, considered as a trans- 
 action, is towards God ; considered as a 
 doctrine, towards man. Viewed in the 
 former light, its operation is essential, un- 
 changeable, eternal. ' He was the Lamb 
 slain from the foundation of the world.' 
 Considered in the latter, its operation is 
 moral, and, therefore, subject to all the 
 varieties of human nature. The Cross, 
 considered as the meritorious basis of ac- 
 ceptance, the only real satisfaction for sin, 
 is the centre around which all the purposes 
 of mercy to fallen man have continued to 
 revolve. Fixed and determined in the 
 council of God, it operated as the grand 
 consideration in the Divine mind on which 
 
283 
 
 salvation was awarded to penitent be- 
 lievers in the earliest ages, as it will con- 
 tinue to operate in the same manner to 
 the latest boundaries of time. Hence, it 
 is manifest, that this great transaction 
 could admit of no substitute. But the 
 discovery of it which constitutes the 
 doctrine of the atonement, though highly 
 important, is not of equal necessity." 
 Hall's Essential Difference of Christian 
 Baptism from that of St. John, p. 40. 
 This eloquent passage is in exact unison 
 with my general argument for the salva- 
 bility of Heathen nations, and applies par- 
 ticularly to the reasoning of St. Paul. It 
 gives me pleasure also to notice the liberal 
 sentiments of another distinguished dissen- 
 ter, " who disclaims all wish at insinuating 
 the impossibility of the future happiness of 
 virtuous Heathens." Foster s Essays, vol. i. 
 p. 213. first edit. 
 
 Such are the opinions of the most emi- 
 nent Nonconformists, and that the greatest 
 of our Divines have embraced the same 
 sentiments, may be seen by consulting the 
 Appendix. 
 
284 
 
 SECTION LXXXV. 
 
 Redemption co-extensive with the Fall. 
 
 THE whole of St. Paul's reasoning in Rom. 
 v. 11 21. tends to prove that, " if through 
 the offence of one (Adam), many be dead ; 
 much more the grace of God, [and the 
 gift by grace, (which is by one man, Jesus 
 Christ,) hath abounded unto many/' ver. 15. 
 
 Now, this argument is founded on the 
 principle, that, as the Fall and its effects 
 were universal, so it was expedient that the 
 remedy should be also universal. But, 
 unless mankind be universally included 
 in the redemption of Christ, so as to place 
 them all in a salvable condition, this argu- 
 ment will not hold good. 
 
 Certain it is, that the Heathen have been 
 universally affected by the Fall, both in 
 their temporal and moral interests ; certain, 
 also, it is, that, in all ages, they have 
 formed the great majority of the human 
 race, whether contrasted with Jews or with 
 Christians. If, then, we suppose the 
 
285 
 
 Heathen to be excluded from all partici- 
 pation in Christ's redemption, it is clear, 
 that the whole force and propriety of the 
 apostle's reasoning will be destroyed. "As 
 by the offence of one, judgment came upon 
 all men to condemnation, even so, by the 
 righteousness of one, the free gift came 
 upon all men unto justification of life." 
 ver. 18. 
 
 " It was the end of our Saviour's per- 
 formances, that he might wipe off the guilt 
 of sin from all mankind ; that he might 
 reverse the condemnation passed there- 
 upon, and that he might remove the pu- 
 nishment due thereto ; or, that absolving 
 the first man's sin, he might take it away 
 from the whole race." Athanasius, quoted 
 by Barrow, p. 325. 
 
286 
 
 SECTION LXXXVI. 
 
 Sins of Infirmity. 
 
 THE inspired writers (particularly St. Paul, 
 Rom. vii.) dwell on the many sins and in- 
 firmities which still remain in Christian 
 believers, and how far short we all are of 
 sinless perfection. If, then, " the law of 
 the members," as opposed to " the law of 
 the mind," does not prevent the Christian 
 from hoping for pardon and mercy on his 
 repentance ; surely, it would be subversive 
 of the scheme of redemption to suppose, 
 that the infirmities of the unenlightened 
 Heathen should be dealt with more harshly 
 or severely. 
 
 The truth is, that by far the severest 
 denunciations in Scripture are addressed 
 to those who abuse or neglect their Chris- 
 tian advantages. Thus Heb. vi. 4 6. in 
 which the apostle represents it " as impos- 
 sible that those who were once enlightened, 
 if they fall away, to renew them again 
 unto repentance," &c. ; and yet, we have 
 
 5 
 
287 
 
 no hesitation in believing, that a sincere 
 penitent, even under such aggravated cir- 
 cumstances, may obtain the forgiveness 
 of his sins. But, if such be our hopes 
 and expectations with regard to guilty 
 Christians, who can think that the same 
 long-suffering and compassion will not be 
 shown, even to a greater extent, towards 
 those who have sinned under less favour- 
 able circumstances, and who have implored 
 pardon and mercy ? 
 
 Let it be considered, then, whether in 
 all our prayers and supplications, we do 
 not virtually take for granted that principle 
 of Divine compassion on w^hich our reason- 
 ing, as regards the Heathen, must ulti- 
 mately depend ; and whether it would not 
 subvert all our confidence in the promises 
 of God, if we could suppose him severe 
 and unrelenting towards the great majority 
 of our fellow creatures ? 
 
288 
 
 SECTION LXXXVII. 
 
 The whole Creation groaning for Deliver- 
 ance. 
 
 THE expressions of St. Paul (Rom. viii. 
 18 22.) so clearly comprehend the whole 
 habitable world, that the generality of com- 
 mentators have interpreted them as relating 
 to all mankind. " The earnest expecta- 
 tion of the creature waiteth for the mani- 
 festation of the sons of God," ver. 19. " We 
 know that the whole creation groaneth 
 and travaileth in pain together, even until 
 now/' ver. 22 
 
 " I want not to be convinced," says 
 Bp. Sherlock, " that the present condition 
 of mankind affords great arguments for pity 
 and compassion, and, consequently, good 
 grounds for hope from the mercy of God. 
 Whoever views mankind in their present 
 state, into which they came by no volun- 
 tary act of their own, but placed in it by 
 Him who is their Maker, and will be their 
 Judge, subject to ignorance and supersti- 
 8 
 
289 
 
 tion by a kind of necessity of birth and 
 education, &c. and consider the benignity 
 of the divine nature and the love of God 
 towards his creatures, will easily see that 
 the condition of men plead strongly for 
 mercy; and that nature, with unutterable 
 groans, calls for help and deliverance, and 
 that there is reason to expect that God will 
 not be deaf to her cries." Discourses on 
 Prophecy, p. 285. 
 
 When it is remembered, that all such 
 reflections apply with peculiar force to 
 Heathen nations, and that we have the 
 confession of many of the more reflecting 
 amongst them, that they did long for such 
 help and assistance *, does it not seem 
 probable, that the expressions of the apos- 
 tle are to be taken in their utmost latitude, 
 and if so, do they not imply that all the 
 Heathen have been brought into a salvable 
 condition through the mission of Jesus 
 Christ? 
 
 * See Connection of Natural and Revealed Theo* 
 logy, passim. 
 
290 
 
 SECTION LXXXVIII. 
 
 No Difference between Jew and Greek. 
 
 " THERE is no difference between Jew and 
 Greek, for the same Lord over all is rich 
 unto all that call upon him ; for whosoever 
 shall call on the name of the Lord shall be 
 saved." Rom. x. 12, 13. 
 
 If it be considered, that the expres- 
 sion " to call on the name of the Lord," 
 is of the most wide and comprehensive 
 import, and that it is the expression which 
 is used in the Old Testament for the most 
 primitive and simple worship ( " Then be- 
 gan men to call on the name of the Lord." 
 Gen. iv. 26.), does it not seem to include 
 all who worship in sincerity and truth 
 according to the respective conditions in 
 which they are placed ? 
 
 The apostle's argument, no doubt, ap- 
 plies more immediately to those who believe 
 in Jehovah as he is manifested in Christ 
 Jesus; but, the question is, whether the 
 power and spirit of this declaration be not 
 
291 
 
 sufficiently large to embrace //who call 
 upon the Lord, so far as he had made him- 
 self known unto them ? Such appears to 
 me to be the real and natural import of 
 this passage ; nor does it appear that we 
 are justified in confining its meaning exclu- 
 sively to Christians or converted Gentiles ; 
 especially when we remember how small 
 was the number of Christian converts com- 
 pared to others, when St. Paul made this 
 declaration. 
 
 Nor is it unimportant to remember, that 
 the distinction of the moderate Calvinists 
 respecting the death of Christ " pro om- 
 nibus sufficienter, pro electis efficaciter" 
 will not avail to soften the condition of the 
 Heathen ; because their ignorance of the 
 Gospel precludes them, on a Calvinistic 
 construction, from all the means to partici- 
 pate in its benefits. They cannot refuse, 
 because they have not the offer. 
 
292 
 
 SECTION LXXXIX. 
 
 " The Gifts and Calling of God are without 
 Repentance." ROM. 3d. 29. 
 
 WHEN the Apostle was arguing, that, 
 though the Jews were cast off for their re- 
 jection of the Messias, as the peculiar peo- 
 ple of God, yet that the promises made to 
 their forefathers should still hold good; 
 and that God is able and willing to graft 
 them in again ; he founds his reasoning on 
 the principle, that " the gifts and calling of 
 God are without repentance." See also 
 Titus i. 2, 3. 
 
 The same argument, I apprehend, holds 
 equally good with reference to the salvabi- 
 lity of all the nations of the earth. That, 
 in the earliest ages of the world, I mean 
 before the call and covenant of Abraham, 
 all men were treated on the same univer- 
 sal principles, admits of no dispute, for it is 
 recorded in the word of God. If then, 
 this argument which is founded on the 
 divine immutability, holds good to the 
 
293 
 
 Jews, in relation to the promises made to 
 Abraham as their parent ; it holds equally 
 good to all mankind, on account of that pro- 
 mise, which relates to the whole human 
 race, and which was originally given to 
 Adam, their common progenitor. 
 
 The Jews were cast off for their rejec- 
 tion of the Messiah ; but the Heathen 
 have been guilty of no such sin. To sup- 
 pose them, therefore, cast off for their in- 
 voluntary ignorance " of him of whom they 
 have not heard," would be to desert and 
 destroy the whole force of the apostle's 
 argument. 
 
 But, it should always be remembered, 
 that the Jews are cast off in their national 
 character, as the children of Abraham, not 
 in their natural condition, as the sons of 
 Adam. As Jews, their privileges are in 
 abeyance ; as men, they are still universally 
 salvable. If their salvation, as individuals, 
 depend on their conversion to Christianity, 
 it must depend on the degree of evidence 
 which they gainsay and resist. But no such 
 evidence is brought before the Heathen ; 
 .ergo, &c. 
 
294 
 
 SECTION XC. 
 
 "Praise him all ye Gentiles. 19 Rom. xv. 11. 
 
 WE have formerly observed, (see Sect. 40, 
 41.) that the expression of David and the 
 prophets respecting the blessings which 
 the Gentiles should derive from the mission 
 of Christ and the effects of the Gospel 
 dispensation, are so unlimited and em- 
 phatic, that they seem with difficulty to be 
 confined to that smaller portion of the Gen- 
 tiles who have partaken of the Christian 
 revelation. The same remark applies 
 equally to many passages of the New Tes- 
 tament. Indeed the whole argument of 
 the apostles, when he is reasoning about 
 the reception of the Gentiles in the place 
 of the Jews, seems to relate to all the 
 Gentiles, and as such, he here applies the 
 predictions in the psalms and the prophets 
 to them universally, ver. 8 12. 
 
 " Now, I say, that Jesus Christ was a 
 minister of the circumcision to confirm 
 the promises made unto the fathers, and, 
 
295 
 
 that the Gentiles might glorify God for 
 his mercy/' &c. The natural meaning of 
 such passages seems to comprehend all 
 the Gentiles, so as to bring them within the 
 dispensation of Christ ; though it is not to 
 be denied, that the believing Gentiles are 
 more especially intended. " There shall 
 be a root of Jesse, and he that shall rise to 
 reign over the Gentiles, in him shall the 
 Gentiles trust," ver. 13. 
 
 It is, indeed, very awful to consider, that, 
 if we exclude the Heathen from all parti- 
 cipation in the covenant of grace, we ex- 
 clude the greater part of the world from 
 all the benefits of prayer and praise. Upon 
 the principles of Christianity, the God of 
 Nature is but another term for the God of 
 Grace. How then can we doubt, that 
 "his kingdom mleth over all?" " Is my 
 hand shortened at all, that it cannot re- 
 deem?" "No! the Lord's hand is not 
 shortened, that it cannot save, nor his ear 
 heavy, that it cannot hear." Isa. 1. 2. lix. 1. 
 
296 
 
 SECTION XCL 
 
 " Who maketli ihee to differ from another? 
 
 1 Cor. iv. 7, 
 
 IF those principles of impartial justice which 
 are every where inculcated in the Bible 
 were steadily applied to the argument for 
 the salvability of Heathen nations, there 
 could be very little room for any difference 
 of opinion concerning it. But, whilst men, 
 as Butler observes, allow the abstract truth, 
 they refuse or forget to make the appli- 
 cation *. They admit that God giveth more 
 or less to the sons of men, and then they 
 reason as if he could be harsh and austere, 
 "reaping where he hath not sown, and 
 gathering where he hath not strawed." 
 
 " Who maketh thee to differ from ano- 
 ther ?" Apply this question to the relative 
 circumstances of Christians and Pagans, 
 and then you can be at no loss in coming 
 to the plain conclusion. Here, it is brought 
 
 * Analogy, part ii. ch. 6. 
 
297 
 
 forward as a motive for humility ; but the 
 question is equally applicable to the pur^ 
 poses of our argument. Since it is God, 
 who has determined the bounds of our 
 habitation; since it is he who has placed 
 one in the heart of Africa, and another in 
 Great Britain; how can we hesitate to 
 admit, that he has made provision for all 
 according to their respective situations; 
 and that, whether in a more or less propi- 
 tious condition, we are all like the Israelites 
 when collecting their manna, " He that ga- 
 thered much had nothing over, and he 
 that gathered little, had no lack ?" 
 
 If any man can bring himself seriously to 
 doubt, whether the laws of distributive jus- 
 tice will not regulate the divine government 
 with regard to religious knowledge, he 
 should equally doubt, whether the weak 
 may not be punished for their want of 
 strength, the sick for their want of health, 
 &c. So plain is Christian theology when 
 divested of scholastic subtilties, 
 
298 
 
 SECTION XCIL 
 
 " Such as is not named amongst the 
 Gentiles" 
 
 NOTWITHSTANDING the dark and gloomy 
 shades in which the vices and idolatries 
 of the Heathen are depicted in the New 
 Testament, it is pleasing to reflect, that we 
 have several examples of their virtues com- 
 memorated ; and here we have the admis- 
 sion of St. Paul, that a crime had been 
 perpetrated by a member of the church, 
 which was seldom or never committed even 
 amongst the unconverted Gentiles. 
 
 We adduce this passage, because it 
 tends to illustrate our general argument; 
 inasmuch as it shews, that the sense of 
 moral obligation is not only existing, but 
 in some degree, influential amongst the 
 Heathen nations. To many, perhaps, it 
 may even seem to intimate more ; viz. that 
 the morality of some Heathen is superior 
 to that of some who assume the pro- 
 fession of Christianity; and that at the 
 
 5 
 
299 
 
 great day of account, our Saviour's predic- 
 tion may be verified to an extent which 
 would exhibit this argument in all its com- 
 pass, "there are last, who shall be first; 
 and there are first who shall be last." 
 
 " As there was of old an Abimelech 
 among the Philistines, a Melchisedeck 
 amongst the Canaanites, a Jethro in Midian, 
 a Job in Arabia, who, by complying with 
 God's grace, did evidence the communica- 
 tion thereof in their several nations ; so is 
 it not unreasonable to suppose the like 
 cause now, although we cannot by like at- 
 testation certify its particular effects. We 
 may, however, discern very conspicuous 
 footsteps of divine grace working in part 
 and producing no despicable fruits of moral 
 virtue, yea, even of piety and devotion, 
 amongst Pagans, which we can hardly deny 
 to have been the gifts of God, and the ef- 
 fects of divine grace." Barrow, p. 329. 
 
300 
 
 SECTION XCIII. 
 
 All to be judged by Christ. 
 
 " WE must all appear before the judgment 
 seat of Christ, that every man may receive 
 the things done in his body, according to 
 that which he hath done, whether it be good 
 or bad." 2 Cor. v. 10. 
 
 It is on this, and similar texts of Scrip- 
 ture, that we confide our argument for 
 the connexion of Christ with the Heathen 
 world. To no other founder of a religion 
 would that argument apply ; but, if all men 
 are to be tried by Christ, as their judge, 
 then must all men bear to him some uni- 
 versal and essential relation. 
 
 That relation arises from his being the 
 Creator and Redeemer of the world. It 
 is because he is " the Saviour of all men/* 
 that he shall " be the Judge of all." But 
 a universal judgment implies, also, the uni- 
 versal salvability of those who are to be 
 judged : for, " since every man is hereafter 
 to receive the things done in the body," &c. 
 
301 
 
 it is, clear, that every man is now furnished 
 with the means of working out his own 
 salvation. A future state of reward and 
 punishment, implies a present state of trial 
 and discipline. See Bishop Pearson's excel- 
 lent comment on this article of the Creed ; 
 in which, without professedly treating this 
 subject, the whole force of his reasoning 
 goes to establish our general conclusion, as 
 regards the Heathen. 
 
 How little do we reflect, that whilst we 
 are doubting or denying the relation of 
 Christ to the Heathen world, we are fur- 
 nishing the Deist or the Unitarian with his 
 most plausible objections. It is on the uni- 
 versality of Christ's character that his divi- 
 nity must be founded ; and it is on the uni- 
 versality of the Christian dispensation, that 
 the credibility of its revelation must be 
 established. But if these foundations be 
 cast down, how hopeless is it to build a fit 
 superstructure ! 
 
302 
 
 SECTION XCIV. 
 
 The Love of Christ. 
 
 " THE love of Christ constraineth us, be- 
 cause we thus judge, that if one died for 
 all, then all were dead," &c. 2 Cor. v. 14. 
 
 The power and beauty of this reasoning 
 would be altogether lost, if it could be 
 shown, that the great majority of mankind 
 were not included in its meaning. That 
 the Heathen " are by nature dead in tres- 
 passes and sins," can require no proof; and 
 that they suffered equally with ourselves, 
 in the effects and consequences of the Fall, 
 this even a Calvinist will acknowledge. 
 But, if so, how can we do justice to the 
 reasoning of the apostle, unless we admit, 
 that the beneficial effects of Christ's death 
 are co-extensive with the evils of the Fall ? 
 
 " All things are of God," he continues, 
 " who hath reconciled us to himself by 
 Jesus Christ, and hath given us the ministry 
 of reconciliation, to wit, that God was in 
 Christ reconciling the world unto himself." 
 
303 
 
 ver. 18, 19. How poor and unsatisfactory 
 is every interpretation, which assigns to 
 such expressions a limited and local mean- 
 ing; and how much more natural, simple 
 and sublime is it to give them a reference 
 to the whole habitable world ! " All things 
 are of God, and Christ is of God/' &c. 
 
 Here also the strength of this argument, 
 as relates to the Heathen, depends on as- 
 cribing that universality to the love of 
 Christ which is essential to his divine mis- 
 sion. No partial, national, nor individual 
 attachment, can suit that love, which 
 brought Christ into the world to save sin- 
 ners. But as sinners, the Heathen require 
 a Saviour as much as ourselves. Is the sin 
 of ignorance alone excepted from the di- 
 vine mercy ? 
 
304 
 
 SECTION XCV. 
 
 " A Man is accepted according to that he 
 hath: 9 
 
 IT is the beauty of Scripture, that the most 
 comprehensive principles are developed on 
 the most incidental occasions, and that 
 maxims which apply to the whole human 
 race, should arise out of events which hap- 
 pened to the first believers. 
 
 Thus from a contribution collected by 
 the Corinthians for the poor Christians of 
 Judea, this great and fundamental truth is 
 established, " If there first be a willing 
 mind, it is accepted, according to that a 
 man hath, and not according to that he 
 hath not." 2 Cor. viii. 12. 
 
 It is the nature of such a moral maxim 
 to render itself applicable to all in whom 
 there is the disposition here mentioned; 
 and accordingly it is, on this sentiment, at 
 once consonant to reason and sanctioned by 
 revelation, that we can erect an argument 
 for the pardon and acceptance of all virtu- 
 
305 
 
 ous Heathens. " The willing mind" is all 
 that is required from those who have not 
 more to give, yet not for any virtue or merits 
 of its own, but for the sake of Him, " who 
 though he was rich, for our sakes became 
 poor, that we, through his poverty, might 
 be made rich," ver. 9. 
 
 " A single mite, offered by a poor widow, 
 is a present fit for the King of Heaven ; 
 which, from the hand of a rich man, would 
 hardly be a decent charity to a poor widow. 
 And thus the case is in all instances to 
 which the rule is applicable." Bishop Sher- 
 lock, Discourse vi. p. 108, vol. ii. 6f No 
 man shall be judged by a law of which he 
 had no knowledge; but every man shall 
 stand or fall by the light that was given 
 him : it being true of every moral action, 
 what St. Paul has affirmed of almsgiving, 
 ' It shall be accepted according to what a 
 man hath/" &c. p. 121. 
 
306 
 
 SECTION XCVI. 
 
 " That the Blessing of Abraham might 
 come upon the Gentiles." Gal. iii. 14. 
 
 " THE Scripture foreseeing that God would 
 justify the Heathen through faith, preached 
 before unto Abraham, saying, ' In thee 
 shall all the families of the earth be 
 blessed,'" ver. 8. 
 
 This declaration is so clear and explicit, 
 that it is almost impossible not to apply it 
 to the argument for the salvability of Hea- 
 then nations. The only difficulty is in the 
 expression " through faith." But, it should 
 be remembered, that the apostle was rea- 
 soning against those who thought to be 
 justified by the works of " the law." " No 
 man is justified by the law in the sight of 
 God, for the just shall live by faith," 
 ver. 11. 
 
 But if it were the end and design of the 
 Gospel, " that the blessing of Abraham 
 should come upon the Gentiles/* this end 
 and design would have been defeated, if it 
 
 2 
 
307 
 
 had been made dependent on that faith, 
 which the majority of the Gentiles have 
 not had the opportunity of attaining. We 
 infer, then, that the word faith is here to 
 be taken in a much larger acceptation ; 
 " Abraham believed in God, and it was 
 accounted to him for righteousness." 
 
 " The terms faith and Gospel are here 
 used," says Warburton, " as they often are 
 in the apostolic writings, not in their spe- 
 cific, but generic sense, for confidence in 
 any one 9 and glad tidings in general. For, 
 it is plain, Abraham's faith here recom- 
 mended, was not Christian faith in Jesus 
 the Messias ; but faith in God, who had pro- 
 mised to make his posterity as numerous as 
 the stars of heaven, when as yet he had no 
 offspring. In like manner St. Paul uses the 
 word TT/ooeuayycA/fc^ai, to preach the Gospel 
 beforehand; not the tidings of the Messias, 
 the Redeemer ; but the effects of the Re- 
 demption wrought by Him, a blessing on 
 the whole race of mankind." Div. Leg. 
 book vi. vol. v. p. 216. 
 
 x2 
 
308 
 
 SECTION XCVIL 
 
 " To Abraham and his Seed were the Pro- 
 mises made" GAL. iii. 16. 
 
 THOUGH the reasoning of the apostle in 
 this chapter was addresssed to the Jews, 
 and was designed to show that they could 
 be justified only by faith in Christ, not by 
 the works of the law ; yet it brings no in- 
 considerable force to our general argument 
 for the salvability of the Heathen. He first 
 shows, that the promise was made to 
 Abraham and to Christ (not to the Jewish 
 Church, as is commonly represented), and 
 that as this promise had been given to 
 Abraham whilst he was yet uncircumcised, 
 and four hundred and thirty years previ- 
 ous to the Mosaic Dispensation, that it 
 could not possibly be annulled or defeated 
 by the law from Mount Sinai. He then 
 adds this remarkable declaration : If there 
 had been a law given which could have 
 given life, verily righteousness should have 
 been by the law : but the Scripture hath 
 
309 
 
 concluded all under sin ; that the promise, 
 by faith in Jesus Christ, might be given 
 to those that believe," ver. 21, 22. 
 
 Now, every man must perceive, that the 
 conclusion of this argument is not so com- 
 prehensive as the premise on which it is 
 built. The one comprehends all ; and the 
 other, only " those who believe." 
 
 But mark the caution of the expression. 
 St. Paul does not say " that the promise " 
 (absolutely), but " the promise, by faith of 
 Jesus Christ ;" from which I infer, that if 
 he had stated the argument in its full 
 extent, as comprehending the whole of the 
 original blessing, he would have said, " that 
 the promise by Jesus Christ, might be 
 given to all the nations or families of the 
 earth." 
 
 " Before faith came," he continues, " we 
 were kept under the law, shut up unto 
 the faith which should afterwards be re- 
 vealed ; therefore the law was our school- 
 master to bring us unto Christ, ver. 23, 
 24. Now, it should be considered, that 
 the Heathen, to whom this faith or know- 
 ledge of Christ has not been revealed, are 
 
310 
 
 still " shut up," or confined under the law 
 of nature. But, as it would have been very 
 rash and unscriptural to have condemned 
 all those who lived under the Jewish law 
 <c before faith came," so, I apprehend, it is 
 now equally rash and unscriptural to pro- 
 nounce any such verdict on the uncon- 
 verted Heathen. 
 
 " As many of you as have been bap- 
 tized into Christ, have put on Christ." 
 These, he argues, are no longer in a state 
 of pupilage, or under a schoolmaster ; they 
 are in a far more advanced and more 
 favoured condition. But, as this supe- 
 riority did not lead St. Paul to condemn 
 those generations of the Jews which existed 
 " before faith came," so neither should it 
 now lead us to think harshly or severely 
 of those who are " strangers to the cove- 
 nant of promise." 
 
311 
 
 SECTION XCVIII. 
 
 " By Revelation he made known unto me 
 the Mystery. 39 Ephes. iii. 3. 
 
 IN this chapter we find full authority for 
 the distinction between the Revelation of 
 Christianity, and its existence as a Dis- 
 pensation. In the latter sense, it is spoken 
 of as " the mystery which in other ages 
 was not made known unto the sons of 
 men, as it is now revealed, that the Gen- 
 tiles should be fellow-heirs," &c. (ver. 6.) 
 " to make all men see what is the fellow- 
 ship of the mystery, which from the be- 
 ginning of the world hath been hid in God, 
 who created all things by Jesus Christ," 
 ver. 9. 
 
 Here, then, it is clearly asserted, that 
 Christianity, as a mystery, has existed from 
 the beginning of the world. It is also 
 asserted, that an essential part of that 
 mystery consisted in the interest of the 
 Gentiles in the Gospel. But if this 
 were a plan or purpose " which had been 
 
312 
 
 hid in God from the beginning of the 
 world, who created all things by Jesus 
 Christ ;" then its virtue and efficacy cannot 
 depend on the time or place of its reve- 
 lation. The circulation of the blood was, 
 in the same sense, a mystery, till its dis- 
 covery by Harvey ; and it is still a mystery 
 to the greater part of mankind ; but its 
 operations and effects extend to all, whether 
 they know it or not. So, also, it is with 
 regard to the saving influence of the Gos- 
 pel ; for the Heathen, notwithstanding 
 their ignorance, were created, were re- 
 deemed, and shall hereafter be judged by 
 Christ. See the same distinction alluded 
 to, Rom. xvi. 25, 26. EpJies. iii. 9, 10. Col. 
 j. 26, 27. 2 Tim. i. 9, 10. Titus i. 2, 3. 
 1 Peter i. 20. 
 
313 
 
 SECTION XCIX. 
 
 " All Things were created by Him and for 
 Him:' Col. i. 17. 
 
 IF these sublime ascriptions are to be ap- 
 plied to Christ, as constituting evidence of 
 his proper divinity, I would beg my reader 
 to reflect on their connexion with this 
 argument for the salvability of Heathen 
 nations ; in other words, for the relation of 
 Christ to the great majority of mankind in 
 all ages of the world. 
 
 " It pleased the Father, that in him 
 should all fulness dwell ; and having made 
 peace by the blood of his cross, through 
 him to reconcile all things unto himself, 
 whether they be things in earth, or things 
 in heaven," ver. 19, 20. 
 
 And now, if it be considered, that, on 
 the supposition the Heathen have derived 
 no benefits from the redemption of Christ 
 (and without a capability of salvation they 
 can have derived none), then, he can have 
 made only a partial reconciliation betwixt 
 
314 
 
 God and man; supposing, I say, such to 
 be the case, I submit, whether even these 
 expressions can be taken as implying the 
 full and proper divinity of Christ. 
 
 The force of all such passages consists 
 in applying them to that extent which 
 necessarily imports the attributes of Deity. 
 But a partial, limited, and local reconcili- 
 ation, does not import such attributes. 
 I submit, then, that if we adhere to their 
 received and orthodox interpretation, we 
 must comprehend the Heathen within their 
 compass and effects. 
 
 It should also be considered, that by as- 
 cribing the creation of the world unto 
 Christ, we bring all the arguments of natu- 
 ral theology to bear on the doctrines of 
 revealed religion; we bring the Christian 
 covenant into contact with all mankind ; 
 for, by the act of creation, the dispensations 
 of Providence and grace can form only dif- 
 ferent aspects of the same system. 
 
315 
 
 SECTION C. 
 
 " Christ came into the World to save 
 Sinners!' 1 Tim. i. 15. 
 
 THIS and every similar declaration of 
 Scripture respecting the ends and purposes 
 of Christ's incarnation must undergo a great 
 eclipse, if we exclude the Heathen from 
 the benefits of his mission. Whether we 
 consider their number as sinners, or the 
 multitude of their sins, it tends to rob the 
 Redeemer of a great part of his glory, if 
 we suppose that his death and sufferings 
 have had no beneficial influence on this 
 great mass of mankind. 
 
 When we are told, for instance, that 
 " God is willing that none should perish, 
 but that all should come to repentance ;" 
 and that Christ died "as the propitiation not 
 for our sins only, but for the sins of the whole 
 tvorld," it would appear, that the bounds of 
 Christendom had been far too limited for 
 such infinite and transcendant powers. 
 But, when it is remembered, that such 
 
316 
 
 passages were written at a time, when 
 Christianity was still in her cradle, and 
 when " the sinners of the Gentiles" formed 
 a far greater majority even than at pre- 
 sent ; I think, no man can doubt that the 
 unconverted Heathen must have been 
 included in the force of such general 
 assertions. " Credo, equidem, Filium Dei 
 passum et resuscitatum, sed hoc totum 
 pro me, pro peccatis meis, de quo certus 
 sum. Est enim pro totius mundi peccatis 
 mortuus. Ac certissimum est, me esse 
 partem aliquam mundi ; ergo, certissimum 
 est pro meis quoque peccatis mortuum 
 esse." Lutheri Oper. vol. i. p. 386. cited 
 by Archbishop Laurence, Bamp. Led. 
 p. 361. How closely does this logic asso- 
 ciate the argument for the Heathen with 
 all our hopes as Christian believers ! 
 
317 
 
 SECTION CI. 
 
 cc / obtained Mercy because I did it igno- 
 rantly."l Tim. i. 13. 
 
 WHEN we consider the many and great 
 advantages which St. Paul had enjoyed 
 before his conversion to Christianity, by 
 his knowledge of the ancient Scriptures ; 
 the plea and apology which he here makes 
 use of, ought to be viewed as a strong con- 
 firmation of our argument with respect to 
 Heathen nations. If, with all his know- 
 ledge and attainments, he obtained mercy 
 because he had done it ignorantly and in un- 
 belief, surely, the same plea may be urged, 
 with still greater force, for the poor barba- 
 rians, who have never heard the Gospel. 
 If one, who, under such circumstances, 
 had been a blasphemer, a persecutor, and 
 injurious/might still mention his sincerity 
 in mitigation of his guilt, and if he might 
 adduce it as the cause of his obtaining 
 mercy, unless all the rules of moral reason- 
 ing are subverted, the same cause will 
 
318 
 
 produce the same effect on those whose 
 situation is still more dark and forlorn. 
 Such is the attitude of all the Heathen 
 nations, in relation to Him " who came 
 into the world to save sinners;" of many 
 of whose errors and vices this may be 
 pleaded by individuals, " I did it igno- 
 rantly, and in unbelief." 
 
 This is a consideration which throws 
 some degree of lustre even on the gloom 
 and darkness of Paganism; and which may 
 avail, in some measure, to account for the 
 partial influence of the Christian Revela- 
 tion. The mercy of God must be co-ex- 
 tensive with the ignorance of man. Hence 
 some crimes, which appear to us of the 
 deepest dye, may be blotted out by Al- 
 mighty goodness. " Had they known it" 
 says the apostle, "they would not have 
 crucified the Lord of glory." 1 Cor. ii. 8. 
 
319 
 
 SECTION CII. 
 
 " Those that are without Godjudgeth" 
 
 1 Cor. v. 13. 
 
 THE most usual term of distinction between 
 the members of the Church and their un- 
 converted neighbours during the apostolic 
 age, appears to have been by the deno- 
 mination of " those who are within," and 
 " those who are without." " Walk in 
 wisdom towards those that are without." 
 1 Thess. iv. 12. " Have a good report of 
 those who are without." 1 Tim. iii. 7. 
 This, to say the least of it, is a mild and 
 gentle expression, and such as by no means 
 leads us to infer their necessary perdition 
 or reprobation. 
 
 But, in this chapter, St. Paul is speaking 
 of disorderly persons within the Church, 
 and over these, as an apostle, he claims 
 ecclesiastical authority. But, he claims 
 no such authority over " those who are 
 without," leaving them for God to judge. 
 The expression which he employs (/c^/va) 
 
320 
 
 implies simple judgment, not condemna- 
 tion ; for then he would have used a much 
 stronger word (Kara/epiv). I think no man 
 can read this chapter, and not perceive that 
 St. Paul by no means believed in the neces- 
 sary condemnation of all who were uncon- 
 verted to Christianity. 
 
 Note. It gives me great pleasure to record the 
 similar tenderness with which the Moravian Mission- 
 aries speak of the Heathen who have been prevented 
 from hearing the Gospel. In one of their recent " Pe- 
 riodical Accounts," there is a report of the formation 
 of a new settlement in the southern coast of Green- 
 land; and at their first meeting for public worship, the 
 Missionary addressed them in this truly catholic and 
 apostolic manner. " In the name of Jesus Christ, our 
 God and Saviour, who loves all mankind unspeakably, 
 and will have all men to be saved, and come to the 
 knowledge of the truth ; teachers have come to you, 
 across the great ocean, to proclaim unto you, who have 
 been hitherto wandering like sheep without a shep- 
 herd, the way of salvation," &c, &c. No. ex. p. 427. 
 
321 
 
 SECTION CIII. 
 
 " Pray for all Men." I Tim. ii. 1. 
 
 " I EXHORT that supplications, prayers, in- 
 tercession and giving of thanks be made for 
 all men, &c. for this is good and acceptable 
 in the sight of God our Saviour, who will 
 have all men to be saved, and to come to the 
 knowledge of the truth," &c. " For there 
 is one Mediator between God and men, 
 the man Christ Jesus, who gave himself a 
 ransom for all, to be testified in due time." 
 1 Tim. ii. 16. 
 
 There is not a word in this passage 
 which does not tend to our conclusion, nor 
 is there an inference to be drawn from it 
 which is not connected with our premises. 
 First, unless all men be salvable, we 
 can be under no obligation to pray for 
 all, much less, to give thanks for all. Se- 
 condly, this could not then " be acceptable 
 to God, our Saviour," because he would not 
 "be willing that all should be saved." 
 Thirdly, it could not be asserted, that the 
 
 Y 
 
322 
 
 one and only Mediator between God and 
 men " had given himself a ransom for all" 
 But its peculiar evidence arises from the 
 expression, " to be testified in due time. 19 
 The ransom was paid, when Christ died 
 for the sins of the world ; but the testimony 
 of this ransom depends on the preaching 
 and progress of the Gospel. How clearly 
 does this expression point out the distinction 
 which subsists between the dispensation of 
 the Gospel, as the constitution of divine 
 mercy ; and the revelation of the Gospel, 
 as communicated " at sundry times and di- 
 vers manners," to the different nations of 
 the earth. 
 
 This belief is " a ground and motive of 
 charity. There arises thence a more con- 
 siderable relation between all men ; being 
 all the objects of Christ's love and mercy, 
 should endear men to one another. It 
 rendereth every man valuable in our eyes, 
 as dear and precious in God's sight. It is 
 a wrong to exclude any; to confine and 
 appropriate this great blessing ; to engross 
 and enclose a common ; to restrain that by 
 forging distinctions which is so unlimitedly 
 expressed/' Barrow, vol. iii. p. 347. 
 
323 
 
 SECTION CIV. 
 
 " The Saviour of all Men, especially of 
 those who believe." 1 Tim. iv. 10. 
 
 WHETHER this assertion be interpreted 
 with reference to the Father or to Christ, 
 can make no difference as relative to this 
 argument. Doddridge would insinuate 
 that God is the preserver of all men, but 
 the Saviour only of believers, a distinction 
 which is clearly against the meaning of the 
 apostle ; because, if men were preserved 
 in this life, only to be destroyed in another, 
 their preservation instead of being a bless- 
 ing, would be the greatest of all curses. 
 
 But this distinction is perfectly plain 
 and intelligible, on the principles we have 
 advocated. God is the Saviour of all men, 
 because he has provided all with the means 
 of salvation through the death and atone- 
 ment of Christ, but he is the especial Sa- 
 viour of believers, because he has made 
 them acquainted with this salvation, and 
 has enabled them to attain the greatest 
 
 Y2 
 
324 
 
 proficiency by their knowledge of the reve- 
 lation. He is the Saviour of all men, be- 
 cause the ransom has been paid for all ; but 
 he is the especial Saviour of believers, 
 because he has communicated to them, 
 and to them only, the knowledge of its value 
 and importance. 
 
 , " Christianity itself," as Paley observes, 
 " is not only a blessing, but a trial. It is 
 one of the diversified means by which the 
 character is exercised ; and they who re- 
 quire of Christianity, that the revelation of 
 it should be universal, may possibly be 
 found to require, that one species of trial 
 should be adopted, if not to the exclusion 
 of all others, at least to the narrowing of 
 that variety, which the wisdom of the 
 Deity has appointed to this part of his 
 moral economy." Nat. Theology, p. 530. 
 , It is no slight recommendation of our 
 plea for the Heathen, that it not only neu- 
 tralises the objections of unbelievers, but 
 that it frequently converts them into illus- 
 trations of the wisdom and excellence of 
 Christianity. 
 
325 
 
 SECTION CV. 
 
 The Humanity of Christ. 
 
 "VERILY he took not on himself the 
 nature of angels, but he took upon him the 
 seed of Abraham." Heb. ii. 16, 17. 
 
 Every passage which affirms that " God 
 was manifest in the flesh," and that Christ 
 was in all things made like unto us, and 
 that it became us to have such an high 
 priest," &c. is a confirmation of this argu- 
 ment for the salvability and redemption of 
 the Heathen. It is the fact of Christ's in- 
 carnation, not our ignorance or knowledge 
 of that fact which constitutes the basis of 
 Christianity. " Forasmuch as the children 
 are partakers of flesh and blood, he also 
 himself likewise took part of the same; 
 that, through death, he might destroy him 
 who had the power of death," &c. " What 
 is man, that thou art mindful of him, or 
 the son of man that thou visitest him/' &c. 
 " We see Jesus, who was made a little 
 lower than the angels," (that is, man), " for 
 
326 
 
 the suffering of death, crowned with glory 
 and honour, that he, by the grace of God, 
 might taste of death for every man," ver. 9. 
 
 These are texts, which, whether we 
 regard their literal meaning, or their gene- 
 ral import, must embrace all who are par- 
 takers of flesh and blood. To exclude the 
 majority of mankind, would be to nullify 
 them altogether. If Jesus took upon him- 
 self the nature of the Heathen, as well as 
 of others ; then it is impossible to exclude 
 them from the benefits of his incarnation, 
 without destroying the whole propriety of 
 the apostle's argument. 
 
 " If our Lord," says Barrow, " be the 
 Saviour of all those to whom God's truth 
 is declared, and his mercy offered ; or, if he 
 be the Saviour of all the members of the 
 visible Church ; particularly, if he be the 
 Saviour of those, who, amongst these, by 
 rejecting the overtures and means of Grace, 
 or by disobedience abusing them, shall, iu 
 the event, fail of being saved, then is he 
 the Saviour of all men. But our Lord is 
 the Saviour of those persons, and therefore, 
 he is the Saviour of all men." Vol.iii. p. 321. 
 
327 
 
 SECTION CVI. 
 
 The Divinity of Christ. 
 
 " WE have an high priest, who is set on 
 the right hand of the throne of the majesty 
 in the heavens." Heb. viii. 1. 
 
 If the doctrine of Christ's humanity im- 
 plies his universal relation to all men, as 
 having taken their nature upon him ; the 
 doctrine of his divinity includes also the 
 same unlimited and infinite consequences; 
 and therefore it behoves those who advo- 
 cate the divinity of Christ, to consider its 
 connection with this plea for the salvability 
 of the Heathen. 
 
 All partial, local, tutelary relations are 
 subversive of the divinity of Christ. They 
 agree with the character of Pagan deities, 
 but they cannot become him, " by whom 
 and for whom are all things." Suppose 
 him to be a partial advocate, you destroy 
 the divinity of his intercession. Suppose 
 his redemption to be partial, you destroy 
 the divinity of his atonement. If any man 
 
328 
 
 were to affirm, that the providence of God 
 was partial, we should at once see the folly 
 of the assertion; but it seems to be exactly 
 the same folly, to assert the same of Christ s 
 redemption ; allowing him to be of the 
 same pow r er, majesty, and substance with 
 the Father. 
 
 This argument is thus stated, by Bishop 
 Pearson, with his usual precision. " If 
 God, as God, be the judge of all; then, 
 whoever is God is judge of all men ; and 
 therefore, as we have proved, the Father, 
 and the Son, and shall hereafter prove the 
 Holy Ghost to be God ; it will follow, that 
 the Father, the Son, and the Holy Ghost 
 shall judge the world ; because, the Father 
 Son and Holy Ghost in respeet of the 
 same divinity, have the same autocratorial 
 power, dominion, and authority." Article 
 vii. p. 448. 
 
 If " it was for us men and for our salva- 
 tion," that Christ is represented as exercis- 
 ing his mediatorial functions; let us be 
 cautious of limiting his redemption to any 
 age or country; such limitations being ut- 
 terly subversive of his divine attributes. 
 
329 
 
 SECTION CVII. 
 
 Faith of various kinds. 
 
 IN the eleventh chapter to the Hebrews, 
 we have a long catalogue of those who died 
 in faith, before the coming of Christ ; and 
 it is clear that the faith of these individuals 
 must have differed very considerably from 
 each other. Thus the faith of Rahab 
 surely was not the same as that of Abra- 
 ham; nor the faith of Jephtha, like that of 
 Enoch. But that none of them possessed 
 that faith which we now call faith in Christ 
 or Christian faith, must be admitted by all 
 who reflect on the times and circumstances 
 in which they lived and acted. 
 
 " He who cometh unto God must believe 
 that he is, and that he is the rewarder of 
 them that diligently seek him." By plac- 
 ing this the most clear and simple of all 
 kinds of faith at the beginning of his ar- 
 gument, it would seem the apostle inti- 
 mated, that even such faith would be ac- 
 ceptable, when no higher could be attained ; 
 
330 
 
 nor does it seem probable, that Rahab, 
 Gideon, Samson and some others he enume- 
 rates, were influenced by any other. But 
 if so, the same faith is attainable, in some 
 degree, by all mankind; and the vestiges 
 of this faith are apparent in the history of 
 all nations. Hence, we infer, that there is 
 a principle of salvability existing even in 
 the most ignorant and uninformed, and 
 that such faith, though it be " like a grain 
 of mustard seed," if sincere and practical, 
 will be accepted by him " who quenches 
 not the smoking flax, nor breaks the bruis- 
 ed reed." 
 
 "When St. Paul affirms," says Zuinglius, 
 s( that * it is impossible to please God with- 
 out faith) he speaks of the unbelievers who 
 have known the Gospel, and not put faith 
 in it. I cannot believe that God will involve 
 in the same condemnation him who shuts 
 his eyes to the light, and him who unavoid- 
 ably lives in darkness." See Life ofZuingle, 
 by Hess, translated by Aikin, p. 283. Our 
 interpretation is somewhat different, but it 
 leads to the same conclusion. 
 
331 
 
 SECTION CVI1L 
 
 " Honour all Men." 1 Peter, ii. 17. 
 
 To fulfil this precept must be impractica- 
 ble, if we believe, that the majority of 
 the human race are excluded from the 
 possibility of salvation. Human nature 
 cannot be honourable, if it be not salvable. 
 It is honourable, because Christ has par- 
 taken of our nature, having removed the 
 curse from it. It is honourable, because 
 " he is not ashamed to call us brethren." 
 It is honourable, because " he has tasted 
 death for every man/' It is honourable, 
 because " he was a ransom for all." It is 
 honourable, because " he ever liveth to 
 make intercession for us." 
 
 Deny these propositions, as they relate 
 to the whole human race, and you subvert 
 the duty of " honouring all men," and of 
 " loving all men." There can be no 
 obligations due to those who are ex- 
 cluded from the love and the mercy of 
 God. Hence the horrible and malignant 
 nature of Calvinism, which views the 
 
332 
 
 greater part of mankind as being in the 
 same hopeless condition, as the fallen spi- 
 rits. Hence its misanthropic, exclusive, and 
 self-righteous tendency. " Between us and 
 you there is a great gulph fixed, so that 
 they who would pass from hence to you, 
 cannot; neither can they pass to us that 
 would come from you." If such were the 
 Sentiments of Christians towards the ma- 
 jority of mankind, how were it possible for 
 them " to love and to honour all men ?" 
 
 The national prejudices of the Jews are 
 thus finely sketched by Tacitus apud suos, 
 fides obstinata; misericordia in promptu; 
 sed, adversus omnes alios, hostile odium. 
 Hist. lib. v. c. 5. This is the reverse of 
 Christian charity ; yet, " some do so speak 
 of glorifying God for his discriminating 
 grace, as if grace, the narrower it were, the 
 better it were. But is not selfishness and 
 envy at the bottom ? ' Is thine eye evil, 
 because mine is good ?" Barrow, vol. iii. 
 p. 345. 
 
333 
 
 SECTION CIX. 
 
 The Intercession of Christ. 
 
 " IF any man sin, we have an advocate with 
 the Father, Jesus Christ the righteous, 
 and he is the propitiation for our sins, and 
 not for ours only, but for the sins of the 
 whole world." 1 John ii. 1, 2. 
 
 This declaration is so plain and positive, 
 that no words could have more fully sup- 
 ported the conclusion which it has been the 
 object of this work to evidence. It is also a 
 strong confirmation of our assertion, that 
 this object is most intimately connected 
 with all those doctrines of orthodox Chris- 
 tianity which refer to the divinity of Christ, 
 and to his office as an advocate, &c. 
 
 " If any man sin," it matters not, whether 
 in a Pagan or Christian land, Jesus Christ 
 is still his Saviour and intercessor. " He 
 is the propitiation for our sins, and not for 
 ours only, but for the sins of the whole 
 world." He could not sit at the right hand 
 of God, if his office were partial or provin- 
 
334 
 
 cial. He sits there in virtue of his divine, 
 and his human nature, but in both these 
 natures, he is related equally to all men. 
 As divine, he created ; as human, he re- 
 deemed the world ; and now in the union of 
 his divinity and humanity, " he ever liveth 
 to make intercession for us." " Verily we 
 do testify that the Father sent the Son to 
 be the Saviour of the world.' 9 John v. 10. 
 In Paley's fine discourse on " the Agency 
 of Jesus Christ since his Ascension/' he 
 argues, that the same character which Jesus 
 manifested on earth, he still retains in his 
 heavenly exaltation, If, then, it has been 
 shown, that his incarnate benevolence w r as 
 universal, it must still have a relation to all 
 mankind. To suppose him interceding for 
 his enemies on the cross, but forgetting 
 them at the right-hand of God, would de- 
 stroy all the unity of his character. But 
 why should the Heathen, as Heathen, be 
 represented as the enemies of Christ ? 
 
335 
 
 SECTION CX. 
 
 " Thou hast redeemed us out of every 
 Kindred, and Tongue, and People, and 
 Nation: 1 Rev. v. 9. 
 
 SUCH is the confession which the beloved 
 disciple supposes to be made before the 
 Lamb, " when every creature which is in 
 heaven and earth shall ascribe blessing, 
 honour, and glory/' &c. and " their number 
 shall be a thousand times ten thousand, and 
 thousands of thousands," ib. 11. 
 
 But if the great majority of the human 
 race in all ages have been cut off from the 
 means of salvation, if the redeemed shall 
 be that little company which Calvin and 
 his followers assert, whence is this great 
 multitude to come? How shall they be 
 redeemed from all tribes, nations, &c. if to 
 this variety of tongues and languages has 
 been denied the possibility of salvation ? 
 In vain it is to speak of the future triumphs 
 of the Gospel ; thousands of nations have 
 already ceased to exist. If it be the Hea- 
 then who have formed this amazing diver- 
 
336 
 
 sity of tribes, tongues, and languages, when 
 the Redeemer shall come " to reward every 
 man according to his work/' (Rev. xxii. 12.) 
 will he not evince, that he has been the 
 " head of the Heathen," as well as the " head 
 of the Church?" 
 
 The representation which our Saviour 
 makes of those who at the day of judgment 
 shall wonderingly exclaim, " When saw we 
 thee an hungred," &c. tends strongly to 
 corroborate this inference. But I have 
 done. If our conclusion be not already 
 proved by Scriptural evidence, we must 
 wait for this glorious assemblage to witness 
 its reality. "Behold I come, and my reward 
 is with me to give to every man according 
 as his work shall be." " Even so, come, 
 Lord Jesus." 
 
337 
 
 Summary of the Argument. 
 
 THE evidence which has been adduced from 
 the apostolic writings for our general argu- 
 ment is multifarious and diversified, but, it 
 is more especially founded on the peculiar 
 doctrines of Christianity, and is so inter- 
 woven with their nature, that I do not see 
 how it can be separated from them. 
 Though it does not, perhaps, occur to many 
 to read the Epistles, in any other way, 
 than as they relate to professing Christians ; 
 yet, I would hope, that hereafter it will be 
 no more doubted, that the general system 
 of doctrine which they exhibit has a 
 universal reference to the human race; 
 than it is now doubted, that the principles 
 of the Newtonian philosophy hold good to 
 the world at large, whether believed in or 
 not by the majority of mankind. 
 
 If, for example, it be "a truth worthy 
 of all acceptation, that Christ Jesus came 
 into the world to save sinners ;" it is a truth 
 the worth and value of which cannot de- 
 
338 
 
 pend on the degree in which it is known, 
 any more, than if it be demonstrated, that 
 every thing is subject to the law of gravita- 
 tion, the influence of that law is left de- 
 pendent on the degree in which its truth is 
 known or acknowledged. The same ob- 
 servation holds good to all the ascer- 
 tained doctrines of the Gospel, which are 
 founded not on opinions, but on facts ; not 
 on theories or speculations, but on the 
 transactions of God with his creatures. 
 
 The writings of St. Paul abound with 
 these large and comprehensive views of the 
 Christian dispensation. He speaks of it as 
 " the purpose and counsel of God ;" as that 
 " by which and for which are all things/' 
 No doubt, he also speaks of that election 
 which peculiarly belonged to the Jews 
 of old, and which is now transferred to 
 the members of the Church. But this does 
 not prevent him from viewing Christ as 
 " the Saviour of the world," and as having 
 " given himself a ransom for every man." 
 
 The best and happiest attitude in which 
 we can view this subject, is by connecting 
 its universal importance with its practical 
 
339 
 
 application to ourselves. " How shall we 
 escape, if we neglect so great a salvation ?" 
 a salvation, equal to the wants of all man- 
 kind, but made known only to the believers 
 in Christ. Let us view our advantages, 
 not as mere privileges, but as the most 
 awful and powerful obligations to lead a 
 Christian and a godly life ; and, as far as 
 lies in our power, to diffuse the knowledge 
 of these obligations over Pagan nations. 
 But still let us hold fast to the doctrine 
 of Universal Redemption, by boldly and 
 manfully proclaiming that Christ " is the 
 propitiation for our sins, and not for ours 
 only, but for the sins of the whole world." 
 Such also is the doctrine of our Articles : 
 " A sacrifice, not only for original guilt, but 
 also for actual sins of men." Art. II. Per 
 Christum aeterna vita humano generi est 
 proposita. VII. " The Lamb who should 
 take away the sins of the world." XV. 
 66 That perfect redemption, propitiation, 
 and satisfaction for the sins of the whole 
 world, both original and actual." XXXI. 
 
 z2 
 
340 
 
 A general Review of the foregoing 
 Evidence, &c. 
 
 HAVING exhibited the Scriptural proofs and 
 arguments for substantiating the conclu- 
 sion, that the Heathen are rendered uni- 
 versally capable of salvation by the nature 
 and extent of the Christian Dispensation, 
 I shall now proceed to offer some remarks 
 on the general effect of this evidence ; and 
 shall conclude, by pointing out the im- 
 portance of this topic in its relation both 
 to the doctrines and the evidences of the 
 Christian revelation. 
 
 And, first, I think it must be admitted, 
 that the general evidence, which has been 
 here brought forward, is of very large and 
 mutifarious amount ; that it depends not on 
 a few isolated facts or dubious deductions, 
 but that it is founded on the history, asso- 
 ciated with the doctrines, and identified 
 with the nature of the entire Dispensation. 
 It begins with the creation of man, and it 
 ends with the universal judgment ; it per- 
 
341 
 
 vades the Patriarchal and the Mosaic eco- 
 nomies ; it is blended with the life and 
 character of Christ, and is intervoven with 
 all the duties and doctrines which are in- 
 culcated in the apostolic writings. 
 
 So various is this evidence, that it com- 
 prehends almost every species of proof; 
 it is sometimes founded on facts, sometimes 
 on plain and natural inferences ; now it is 
 contained in a universal maxim, and now it 
 is deduced from a particular incident. And 
 there is this peculiar advantage attending 
 it, that it has the weight of cumulative 
 testimony, together with the connexion and 
 beauty of a chain of argument. It has 
 the force of synthesis, and the accuracy 
 of analysis. Here are numerous and diversi- 
 fied particulars, all conspiring to the same 
 conclusion ; but should any one of these 
 particulars not be approved of, it may be 
 omitted, without detriment to the re- 
 mainder. Upon the whole, I think it must 
 be acknowledged, that it would be difficult 
 to mention any doctrine of Scripture for 
 which a larger body of multifarious con- 
 gruities could be produced. 
 
342 
 
 Still, it is probable, that some may not 
 deem it satisfactory ; they may think it too 
 minute, or too circumstantial. But this, I 
 apprehend, will be found to arise not from 
 any defect in the evidence, but from a 
 defect in their power to examine its force 
 and appreciate its value. The whole 
 enquiry turns on this single question, 
 What is the character of that religious 
 Dispensation which is contained in the 
 Bible ? Is it universal, or is it partial ? 
 Now, in determining this question, nothing 
 ought to be deemed trifling or minute, 
 which tends to lead us to a fair decision ; 
 just, as in a court of justice, when we are 
 examining the reality of a fact, or the 
 credibility of a witness, we listen to every 
 circumstance which can tend to throw 
 light on the examination. 
 
 But, perhaps, the chief objection will 
 be made to arguing from inference ; and 
 yet, unless such argument be allowed, 
 there can be nothing like moral reasoning 
 on any subject. If, for example, it be 
 not admitted, that the same disposition 
 which prompted Christ to make his fine 
 
343 
 
 observation on the widow's mite, would 
 also prompt him to accept the kind and 
 benevolent actions of a poor savage, I 
 know not how we are to make any moral 
 deductions. The truth is, that evidence 
 of this kind grows and encreases in force 
 the more closely we examine it. At first, 
 it may appear light, and dubious, and in- 
 considerable ; but when we sit down to 
 trace it in all its ramifications and effects, 
 we are soon persuaded that it is, like the 
 law of God, " exceeding broad." 
 
 But, should any one doubt the force and 
 accuracy of this reasoning, I would beg him 
 to attempt to draw up a similar survey of the 
 Scriptures of the Old and New Testament, 
 upon the contrary assumption. Let him 
 from a universal creation, a universal fall, 
 and a universal judgment, argue to a par- 
 ticular and exclusive Redemption. Let 
 him adduce the general declarations of 
 God's mercy, and infer from them his 
 indifference to the Heathen world ; or 
 let him deduce this consequence from 
 the divinity of Christ, and from his ten- 
 derness and humanity towards his con- 
 
344 
 
 temporaries. But why should I desire any 
 one to make this attempt ? Read " the 
 history of Redemption," as drawn up by 
 Jonathan Edwards ; and then see, how he 
 has contrived to evade all such particulars, 
 that he might arrive at the monstrous 
 and incredible conclusions of Calvinistic 
 theology. 
 
 It is in direct opposition to this popular 
 treatise, that I have drawn up these Scrip- 
 tural evidences for the salvability of the 
 Heathen. If I have been painfully atten- 
 tive and minute, let it be considered, that I 
 was anxious to establish this argument on 
 grounds most firm and unassailable. At 
 any rate, I have not blinked the question ; 
 nor, like the American divine, have I 
 called in the Devil to explain the mystery 
 and history of Providence and Grace. But, 
 though minutely careful in laying the 
 foundation, I trust that the superstructure 
 is grand and sublime. I have not sup- 
 posed the Deity to have delayed our 
 Redemption for four thousand years after 
 the creation of man. I have not repre- 
 sented God, as trying, by curious experi- 
 
345 
 
 ments, how many millions of his creatures 
 should be ruined by ignorance and dark- 
 ness. No ! " He is the same yesterday, to- 
 day, and for ever." " Known unto God 
 are all his works from the beginning/' He 
 has made provision for every man accord- 
 ing to his wants, and he will try every 
 man according to his ability. These are 
 the foundations, and these the conse- 
 quences of our argument ; nor do I desire 
 it should be tried by any other criterion, 
 than by a severe comparison with this 
 Calvinistic treatise. 
 
 How grand and sublime does the Gospel 
 appear, when it is thus represented, as 
 " the eternal and everlasting Gospel ;" not 
 as the offspring of time, but the counsel 
 of eternity ; not as a confined and corporate 
 system, intended for a few select fa- 
 vourites, no, nor even for some privileged 
 communities and nations ; but as the plan 
 and purpose for which the world was 
 made, and as that which bears a reference 
 and relation to every human being who 
 has lived in the world. What have the 
 accidents of time or place to do with 
 
346 
 
 Him, " who was, and is, and is to come? " 
 If " God created all things by Jesus 
 Christ;" if " He is the head of all things," 
 and if " by Him all things do consist ;" 
 how vain and futile is it to represent the 
 Gospel as any thing less than the universal 
 channel of reconciliation between heaven 
 and earth ; as the Alpha and Omega by 
 which sages and savages, and sinners of 
 every age and country, may find acceptance 
 and pardon through Jesus Christ. 
 
 But, it was requisite to be still more 
 exact in the foundation of this argument ; 
 because it is not merely against the Cal- 
 vinist, but against many who are the pro- 
 fessed advocates of Universal Redemption, 
 that we are obliged to contend. The 
 truth is, that the Scriptures have not been 
 sufficiently examined with reference to this 
 interesting question : and, therefore, it has 
 been hastily concluded, that they have 
 afforded us no sufficient evidence whereby 
 to guide our decisions. Hence has arisen 
 the distinction between " the covenanted 
 and uncovenanted " mercies of God; the 
 former of which have been supposed to 
 
347 
 
 relate exclusively to the members of the 
 Christian Church, and the latter to refer 
 to the unconverted Gentiles. 
 
 But, with all deference to the many ex- 
 cellent and learned individuals who have 
 sanctioned this distinction, I will venture 
 to assert, that it has no authority whatever 
 in Scripture. The mercies of God to 
 fallen man are in Scripture always repre- 
 sented as coming to him through Jesus 
 Christ. The covenant of Redemption was 
 made with God in Christ for the re- 
 demption of the whole world ; and not, as 
 has been erroneously asserted, with any 
 part or portion of the human race. It 
 does not, therefore, depend on the know- 
 ledge or ignorance of individuals ; but, is 
 like God himself, " with whom is no vari- 
 ableness, neither shadow of turning." 
 
 The mistake has arisen, I apprehend, in 
 a great measure, from confounding the seal 
 of the covenant, with the covenant itself. 
 Baptism is the seal of that covenant, 
 whereby we are admitted into the fellow- 
 ship of Christ's Church ; and, as such, it 
 is obligatory on all who have the means 
 
348 
 
 of receiving it. But the covenant of God 
 in Christ for the redemption of the world, 
 exists independently of any such super- 
 added ordinance. It existed many ages be- 
 fore either circumcision or baptism was 
 instituted ; and it exists in those regions of 
 the earth where neither of these ordi- 
 nances have been ever introduced. 
 
 By baptism, we are admitted into the 
 fellowship of Christ's Church ; but, whether 
 baptized or not, all, without exception, are 
 salvable, in consequence of the atonement 
 of Christ for the sins of the whole world. 
 The privileges of being a member of the 
 Christian Church are highly valuable ; and 
 they are such, as, when duly improved, 
 may even tend to place us hereafter in the 
 higher mansions of eternity; but, if an ex- 
 clusive title to salvation be reckoned 
 amongst these privileges, I beg leave, in the 
 most decided manner, to disclaim my assent 
 to the assertion. 
 
 When St. Paul was debating this ques- 
 tion, as it related to circumcision ; he sup- 
 poses an objector to enquire, " what advan- 
 tage, then, hath the Jew ; or what profit 
 
349 
 
 is there in circumcision?" He answers, 
 " much every way:" chiefly, that unto 
 them were committed the oracles of God. 
 Now this, I apprehend, is precisely the 
 case in which the members of the Christian 
 Church at present stand in relation to the 
 Heathen world. They have many and 
 great comparative advantages; and the 
 principal of these is, that they have the 
 Bible in their hands, and the Gospel 
 made known to them. But, as under the 
 Jewish economy, the mercies of God in 
 Christ were still available to the Gentile 
 nations, so is it even now with regard to 
 the Heathen world, as compared with the 
 members of the Christian Church. 
 
 And here I would beg leave to observe, 
 that if the doctrine of Universal Redemp- 
 tion, as it relates to all mankind, had been 
 more fairly and fully brought forward at 
 the era of the Reformation, it would pro- 
 bably have placed the question between 
 Papists and Protestants in a far more 
 striking point of view than it now is. So 
 long as Protestants contend for an exclu- 
 sive salvation for the members of the 
 
350 
 
 Church, they do not appear to differ es- 
 sentially from Romanists ; at least, they 
 meet their antagonists on much lower 
 grounds than they might otherwise have 
 taken. The Romish Church, however 
 wide in its extent, has never borne any 
 considerable proportion to the whole ha- 
 bitable world. The great point, then, for 
 the Reformers to demonstrate was, that 
 there was salvation out of that Church; 
 because Christ had died for all. The 
 Reformers, however, who were bred in 
 Romish prejudices, took another route, but 
 still confined the covenanted mercies to the 
 members of the Church. By this conces- 
 sion, they afforded a plausible pretext to 
 the Papists, that none could be members 
 of the Church but those who were in the 
 same communion with themselves ; and, 
 consequently, that no others could be 
 saved. 
 
 But if, whilst all the just claims and 
 privileges of the Church had been asserted 
 as regards her members, yet this truly 
 catholic and undeniable doctrine had been 
 proclaimed, that all men are born in a 
 
 1 
 
351 
 
 solvable condition; then the bigotry and 
 intolerance of the Romanist had been 
 at once demonstrated. Even now, I ap- 
 prehend, this argument would not be with- 
 out its just weight ; because all must 
 feel that the majority of the human race 
 must be interested in the Redemption of 
 Christ, if He be the Saviour of the world. 
 But any Church which would confine a 
 Universal Redemption to the redemption 
 of its own members, is not catholic, but is 
 exclusive ; and those who believe in such a 
 doctrine, are heretics in their relation to 
 Christian dispensation, and schismatics, as 
 regards the great majority of those for 
 whom the Son of God came into the world. 
 " Quicquid uspiam mortalium nascitur 
 salvum est per Christum/' Such was the 
 noble sentiment of Zuingle, who, alone 
 of all the Reformers, appears to have held 
 the truth and the whole truth on the subject 
 of Universal Redemption, and on the doc- 
 trine of the sacraments. All the distinctions 
 between " covenanted and uncovenanted " 
 mercies, as relative to the salvation of 
 infants, conduct us either to Popery or to 
 
,352 
 
 Calvinism ; they are subversive of that great 
 and fundamental doctrine of the Gospel, 
 " that Christ is the Saviour of all men ;" that 
 He died " for the world/ 5 not only for be- 
 lievers ; and, consequently, that the Church, 
 whether Patriarchal, Jewish, or Christian, 
 is the trustee to whom this promise has 
 been granted on behalf of all mankind; 
 and that whilst she holds the title-deeds, 
 she holds them for the common benefit of 
 the sons of Adam. 
 
 But here it is proper to state the limits 
 of this argument. It leaves the importance 
 of baptism quite unaltered in relation to 
 the members of the Church. " He who 
 believeth, and is baptized, shall be saved ; 
 he who believeth not, shall be damned." 
 This is a command which is obligatory, 
 so far as the tidings of Christianity extend ; 
 though it cannot possibly be binding on 
 those who have not the means of obeying 
 it. 
 
 Such, then, is the excellence of this 
 statement, that whilst it heightens the 
 value of Christian ordinances and Christian 
 privileges, by viewing them as calls and 
 
353 
 
 obligations to superior holiness and piety, 
 and by rendering us liable to far greater 
 condemnation if we abuse or neglect them ; 
 yet, it divests our religion of all harshness 
 and severity towards others ; because it 
 teaches us, that " Christ is the Saviour of 
 all men, though especially of those who 
 believe." 
 
 Let all our advantages, then, as members 
 of the Christian Church, be duly prized, 
 and gratefully acknowledged ; let us be 
 thankful, that we have the word of God in 
 our hands, and the knowledge of Christ in 
 our hearts ; above all, let us strive to con- 
 nect these advantages with a proportional 
 improvement in faith and piety. But, let 
 us not, whilst we profess to believe in the 
 doctrine of Universal Redemption, deny it 
 in reality ; nor let us think, that we can 
 encrease the magnitude and heighten the 
 value of our own redemption, by separating 
 ourselves from the great bulk and body of 
 our fellow-creatures. 
 
 If the doctrines of Calvinism shall ever 
 be rooted out of Christendom, it must be 
 A a 
 
354 
 
 by showing, that our religion, in its effect 
 and design, is intended for the benefit 
 and salvation of the world ; and that the 
 Gospel, as a scheme of Divine mercy, is 
 co-extensive with all mankind. To con- 
 fute Calvinism with effect, we must con- 
 trast it with the history of the Bible, by 
 showing that the word of God is founded 
 on the same basis as his works, and his 
 providence. So long as we fight the bat- 
 tle, by contending about the opinions of 
 the Fathers, or about the sentiments of 
 English or foreign Reformers, it will 
 always terminate in a mere affair of posts. 
 So long as we contend only for the uni- 
 versality of Christ's Redemption, as rela- 
 tive to Christians, it will always look like 
 an affair of partiality and self-love. But, 
 let us go beyond the camp, and con- 
 tend for the world at large, and for all 
 mankind ; and, then, we shall demonstrate, 
 that the kingdom of the world is the me- 
 diatorial kingdom of our Lord and Saviour. 
 And the reason is obvious. So long as 
 the Calvinist, either by a tacit or professed 
 
355 
 
 compromise, can bring the advocates of 
 Universal Redemption * to give up the 
 majority of the human race in all ages to 
 hopeless destruction ; nay, so long as he 
 can prevail on us to exclude them from 
 the covenanted mercies of God in Christ ; 
 we must always come with many disad- 
 vantages to the question, as it relates to 
 the members of the Christian Church. 
 For if the Divine attributes can thus be 
 silently or professedly compromised as they 
 relate to all the Heathen nations, there 
 can be no peculiar difficulty in making the 
 same sacrifice, as regards many who are 
 living within the sound of the Gospel. Nay, 
 it would then seem as if they had every 
 analogy in their favour ; because, if such 
 were God's general and antecedent deal- 
 ings towards the rest of mankind, I know 
 not how we could object to this course with 
 relation to individuals amongst ourselves. 
 
 Let us, then, not only " strengthen our 
 stakes, but also lengthen our cords." Let 
 us read and study the promises of God, 
 
 * See Gill's Body of Divinity, book vi. chap, iii, iv. 
 Aa2 
 
356 
 
 as they refer to human nature, in all its va- 
 rieties of light and shade, of savage barba- 
 rism, of Mahommedan superstition, and of 
 Christian knowledge. Let us remember, 
 that the same comparative differences must 
 subsist amongst the individual members of 
 the Christian Church, which exist, on a 
 somewhat larger scale, amongst the various 
 nations of the earth, as contrasted with 
 Christian communities. These principles of 
 equity and justice will enable us to become 
 more than conquerors ; but, so long as 
 bigotry and prejudice mingle with our ar- 
 guments, so long as we professedly hoist 
 the banners of Universal Redemption, yet 
 really fight only for the members of the 
 Christian Church, the followers of Calvin, 
 who stand compact together, like the 
 Macedonian phalanx, will always be able 
 to break into our ranks. 
 
 Nor, is this topic of less importance, as 
 it relates to our controversies with Soci- 
 nians. The Divinity of Christ is most 
 intimately connected with the universa- 
 lity of his offices, as the Creator, the Re- 
 deemer, the Intercessor, and the Judge of 
 
357 
 
 mankind. If we suppose Him to be like 
 Moses, or one of the prophets, then, a 
 partial and tutelary influence may suit his 
 character and mission. But if He be " very 
 God of very God," of the same power, 
 substance, and dignity with the Father; 
 then, we can impute to Him no such local 
 or provincial relations. He must, then, be 
 the " Redeemer of me and of all mankind." 
 He is " the Lamb slain from before the 
 foundation of the world." He is " the one 
 mediator between God and man ;" and to 
 exclude a single Pagan from his love, 
 would be to sacrifice his Divinity, and to 
 deny his Omnipotence. 
 
 If the Divinity of Christ be consistently 
 advocated, it must be advocated on impartial 
 and universal principles. It were impossible 
 that Christ should die as an atonement for 
 sin, and that he should not die " for the 
 sins of the whole world/' Here consists 
 the power and the charm of the Cross. 
 But, if you confine its influence to Christen- 
 dom, this charm is lost. Jesus is, then, only 
 the son of Joseph and Mary. He cannot 
 be God, because, as God, he would have 
 
358 
 
 acted in a God-like manner. Either he 
 was willing, but not able, to save all man- 
 kind ; or he was able, but not willing, so to 
 do. On either supposition, he is no longer 
 " God blessed for evermore." 
 
 Nor is it probable, that in our con- 
 troversies with the Socinian, we shall 
 ever obtain any great or decided supe- 
 riority, whilst we confine the dispute to 
 a question about a few texts and various 
 readings. If the system of human re- 
 demption be such as we have stated; if 
 it comprehends, without exception, all 
 " the families of the earth ;" if it embraces 
 millions, and tens of millions, who have 
 not heard its joyful sound ; if mankind, of 
 all ages and countries, are brought into 
 contact and connexion with the author and 
 finisher of our faith ; then, we invest him 
 with the attributes and character of Deity ; 
 and the office which he is called to sus- 
 tain, will prove him to be " the Son of God." 
 But, if Christ be merely the head of Chris- 
 tendom, how can we attribute to him the 
 creation of the world, or its universal judg- 
 ment ? The foundation does not seem to 
 
359 
 
 correspond to the superstructure. We 
 proclaim Christ to be the Saviour of the 
 world, but the majority of mankind, in all 
 ages, seem to have no connexion with his 
 mission ; and those who doubt or deny 
 the Divinity of Christ, thus obtain the 
 appearance of a triumph from our incon- 
 sistencies. 
 
 These errors have resulted from measurr 
 ing our religion by the bounds of the Re- 
 velation, instead of estimating it according 
 to the compass of the Dispensation. As 
 a Revelation, Christianity is but little older 
 than Mahometanism, and even at the 
 present moment, it scarcely reckons a 
 greater number of converts. But, as a 
 Dispensation, it comprehends times past, 
 and present, and to come; all men owe 
 to it their means of salvation, and accept- 
 ance with God. It is, then, on the infinity 
 of the Dispensation, not on the limits of 
 the Revelation, that our arguments should 
 be founded for the Divinity of Christ ; and 
 until this truth be not only silently ac- 
 knowledged, but openly proclaimed, I fear 
 
360 
 
 that a great part of professing Christians 
 will be divided between the two poles of 
 Calvinism and Unitarianism. 
 
 But, it is, also, important to view this 
 topic, in its relation to unbelievers, of 
 whom there is a much larger number, even 
 in this country, than many may suspect; 
 and a still greater proportion existing on 
 the continent of Europe. We are surprised 
 and shocked at the growing infidelity of 
 the present age ; but, I apprehend, it may 
 be traced, in a great measure, to the narrow 
 and bigoted spirit which has so disguised 
 and misrepresented the noble system of 
 redemption. It might do well enough in the 
 darkness of the middle ages, or with the 
 terrors of the Inquisition, to preach up the 
 doctrine, that all Pagans and heretics would 
 be consigned over to the devil and his 
 angels. It might suit the persecuting genius 
 of the Romish church, to assert there was 
 no salvation beyond her limits. But, with 
 freedom of enquiry and with diffusion of 
 knowledge, such damnatory creeds have 
 lost their influence, and the consequence 
 
361 
 
 is, that a large proportion of those, who 
 are not professed Calvinists, have become 
 secret or avowed unbelievers. 
 
 Let us consider how the case stands. 
 A man of liberal mind travels abroad ; he 
 goes to India, and beholds millions of 
 Mahometans or Hindoos ; he goes to China, 
 and dwells amongst the followers of Con- 
 fucius ; to Africa, and he sees nothing but 
 Pagan superstition; or to the interior of 
 America, and he finds the same supersti- 
 tions somew r hat diversified. Can he return 
 home, and believe in Christianity, as it is 
 commonly preached and represented ? If 
 he do, he must commence a virtual Calvi- 
 nist. But he takes another road, and be- 
 comes an unbeliever, and he argues thus : 
 " I firmly believe in the existence and provi- 
 dence of God ; wherever I have travelled, 
 I have beheld marks of creative love, and 
 providential goodness ; I am satisfied, that 
 God has not created millions of human 
 beings without the means of salvation, and, 
 I am convinced, that he never will punish a 
 single individual for not believing in that 
 religion of which he has never heard." 
 
362 
 
 The natural effect of such speculations is 
 the denial of Christianity; nor can it, I 
 think, be questioned, that he has some 
 apology for his conduct. No man is bound 
 to believe, " that God is a respecter of per- 
 sons ;" no man is bound to believe, " that 
 his mercy is not over all his works," &c. 
 but these are the necessary inferences 
 which must result from the present eon- 
 fined view of the benefits of Christ's re- 
 demption; and until these views are en- 
 larged, I fear, the progress of unbelief will, 
 in a great measure, keep pace with the 
 progress of knowledge. 
 
 The two most popular and plausible 
 arguments against the truth of the Gospel, 
 arise out of the recent publication of 
 Christianity, as a revealed religion; and 
 from its limited progress and diffusion in 
 the world. By our view of the Christian 
 system, not only is infidelity robbed of 
 these strong holds ; but, we can take pos- 
 session of them, as the outposts of the 
 Christian camp. That religion which can 
 provide for the wants of all men, whether 
 barbarous or civilized; which has been 
 
 8 
 
363 
 
 present, in its saving effects, to all ages, 
 and which has, in its influence, pervaded 
 all climates ; that religion, which can pro- 
 vide for the unconscious infant at the breast, 
 and which can visit the most untutored 
 savage in his cabin ; it is this alone which is 
 adequate to the wants of the whole world, 
 and therefore, it is this alone will satisfy or 
 silence all the doubts of the unbeliever. 
 In its influence and effect, it is like its 
 divine Author, " He is not far from any 
 one of us, for in him we live and move and 
 have our being." 
 
 The truth is, that Deism would not have 
 any ground to stand on, if Christianity 
 were preached and published, in its catho- 
 lic and universal nature. Its extent and 
 importance would then fill up the whole 
 habitable world, and as all men shall here- 
 after stand around the judgment-seat of 
 Christ ; so would all now be absolving or 
 neglecting their duties beneath his domi- 
 nion. The world would thus be viewed as 
 his mediatorial empire, and all would be- 
 come subjects and servants of his mediato- 
 rial authority. The ignorance of the sa- 
 
364 
 
 vage would no more affect the reality and 
 extent of the Christian dispensation, than 
 his ignorance of the principia of Newton 
 affects the reality of those laws, " which 
 connect a chicken roosting on its perch, 
 with the spheres revolving in the firma- 
 ment*." The grandeur and universality 
 of the Gospel dispensation, would thus ac- 
 company the reign of Providence, amidst 
 all its varieties ; and as the traveller 
 
 " with extensive view, 
 Surveys mankind from China to Peru," 
 
 he would have a key to unlock, and a clue 
 to guide him, through all the labyrinths of 
 nature ; and, as he reflected on " the one 
 God and the one Mediator between God 
 and man/' his " untravelled heart would 
 still remain at home." 
 
 Such are the beneficent effects, which a 
 more enlarged view of the Christian system 
 would produce, not only on its followers, 
 but on its opponents. Nor let any man 
 surmise, that the unbeliever could hence 
 
 * Paley. 
 
365 
 
 infer the unimportance of " modes of faith." 
 Could the knowledge of that religion be 
 deemed unimportant, whose effects extend 
 over the whole globe ? Besides, as every 
 man is tried by the degree of light and know- 
 ledge which he possesses, the light and 
 knowledge of the Gospel, to those who enjoy 
 them, must constitute the chief elements 
 of their trial. " If the light which is in 
 them be darkness, how great is that dark- 
 ness." It is the beauty of this argument, 
 that no man who admits of the infinity and 
 importance of Christianity, as regards all 
 mankind, can overlook its infinity and im- 
 portance, as relative to himself. 
 
 But it may be said, you are diminishing 
 or subverting the motives for spreading 
 the knowledge of Christianity in Heathen 
 countries. To this objection, I have al- 
 ready partly replied, and here I would 
 observe, that the truth or falsity of an 
 argument is not to be determined by any 
 accidental abuse which may attend it. But, 
 the truth is, that the most shameful misre- 
 presentations have gone forth on this sub- 
 ject. Instead of urging the obligation of 
 
366 
 
 spreading the Gospel abroad, as part of 
 the trial of Christians ; it has been too fre- 
 quently urged, as if the salvation of the 
 Heathen depended on the issue. It is 
 our own salvation which is at stake, if 
 we neglect our duties; but it is certain, 
 that others will not be allowed to suffer 
 through our neglect. In this, as in any 
 other case, " every man shall bear his 
 own burthen/* and though Calvinists may 
 please to preach another doctrine, to use 
 a common, but appropriate proverb ; they 
 are but putting the saddle on the wrong 
 horse. 
 
 Let every motive, short of the eternal 
 salvation of the Heathen, be urged to 
 incite Christians to obey the command of 
 their divine Master; let the full benefits 
 of this knowledge be dwelt upon, as re- 
 gards the moral and spiritual state of the 
 unconverted nations; let our own love 
 and obligations to Christ be inculcated as 
 the constraining motives for diffusing the 
 glad tidings of the Gospel ; but let us not 
 by an overheated and misdirected zeal, do 
 injury to that very cause which we are so 
 
367 
 
 anxious to advocate. Let us not sow the 
 seeds of infidelity at home, whilst we are 
 endeavouring to reap a distant harvest ; 
 nor undermine the foundations of Christ's 
 Divinity, whilst we are engaged in spread- 
 ing the triumphs of the Cross. But if the 
 Calvinist feels it indispensable to mingle 
 his peculiar principles with his missionary 
 exertions, let not others degrade their la- 
 bours of love by any such false, dangerous, 
 and unjustifiable sentiments. Let them 
 be earnest, indeed, at all times, to spread 
 the knowledge of Christ ; but let them do 
 it with calmness, and sobriety, and on the 
 most deliberate convictions of their duty. 
 " No man may deliver his brother, nor 
 make agreement unto God for him ; for it 
 cost more to redeem their souls, so that he 
 must let that alone for ever." 
 
 I have thus endeavoured to put my 
 reader into possession of this important 
 subject as it relates both to Christians 
 and unbelievers. If I have succeeded in 
 establishing the salvability of the Heathen 
 on the sure grounds of Scriptural authority, 
 then, I trust, we shall no longer hear of 
 
368 
 
 its being a merely curious and doubtful spe- 
 culation, nor hear it derided as an enquiry 
 which concerns us not ; Let such selfishness 
 stand rebuked by Pagan benevolence : 
 
 Homo sum, human! nihil si me alienum puto. 
 
 It is, indeed, high time that the advocates 
 for Universal Redemption should consider 
 the import and extent of that doctrine 
 which they profess to defend; for unless 
 the whole of Christendom is gradually to be 
 brought under the dominion of Calvinism, 
 I am convinced that we must re-measure 
 our ground, by preaching Christ not only 
 as He is, " the Head of the Church," but 
 also as He is, " the Saviour of the world." 
 
 How far this doctrine respecting the sal- 
 vability of the Heathen, should be brought 
 forward by those who are actually engaged 
 in their conversion, must entirely depend 
 on local circumstances. It would be use- 
 less, perhaps dangerous, to urge it on 
 those who are altogether barbarous and 
 uncivilized. The Negro and the Hottentot 
 are most effectually converted by preach- 
 ing merely the doctrine of the cross. It is 
 
369 
 
 by affecting their hearts, that we bring 
 them to receive the glad tidings of Christ's 
 redemption. But, in all cases, where the 
 missionary is engaged with more civilized 
 and intellectual nations, I am persuaded, 
 that the previous admission, that God has 
 provided, through Christ, for the sins of the 
 whole world, would be attended with the 
 best effect on their errors and prejudices. 
 The truth is, that the bigotted Musselman 
 or the metaphysical Hindoo stand rather 
 in the situation of polished infidels, than 
 of ignorant barbarians; and that, unless 
 you " reason with them concerning righte- 
 ousness and judgment to come," and the 
 general truths of Natural Religion, you 
 are not likely to convert them to Christi- 
 anity*. But to do this with effect, the 
 Gospel must be set forth as a universal 
 channel of reconciliation between God and 
 man ; not as a religion which belongs to 
 any exclusive portion of the human race. It 
 must be represented as " the purpose by 
 which, and for which, are all things ;" not 
 
 * See Bp. Heber's Primary Charge. 
 Bb 
 
370 
 
 as the exclusive privilege of any order or 
 community. By holding forth the encrease 
 of responsibility which the knowledge of the 
 Revelation confers upon those who hear 
 it, you make a strong appeal to their under- 
 standing, and you treat them, in fact, in the 
 very way and manner in which St. Paul 
 addressed the Athenians, "The times of 
 this ignorance hath God winked at, but 
 now commandeth men every where to re- 
 pent," &c. 
 
 Lastly, I would submit to the consider- 
 ation of Christians in general, and of my 
 brethren in the ministry in particular, 
 whether the severe and contracted senti- 
 ments which have been so generally enter- 
 tained by Christians, respecting the state 
 and condition of the unconverted Heathen, 
 are not very similar and parallel to the 
 same views which were formerly enter- 
 tained by the Jews, respecting all Gentile 
 ^nations. But, knowing, as we do from 
 Scripture, that such opinions were false 
 and uncharitable, and were highly displeas- 
 ing to the Author and Finisher of our 
 faith, may we not infer, on the same au- 
 
 8 
 
371 
 
 thority, that such opinions are now equally 
 indefensible ? "As the promises made unto 
 the Fathers" were not designed for the 
 exclusive benefit of the Jewish nation, 
 though the Jewish Church was the depo- 
 sitory and guardian of the Scriptures which 
 contained them ; so, I would respectfully 
 submit, that, when God in these latter days 
 spake to us by his Son, he sent a universal 
 message to all mankind. The Christian 
 Church is now " the ground, and pillar, 
 and guardian of the truth ;" but the bles- 
 sing of Christ's Redemption extends to all 
 nations : " He hath made a full, perfect, 
 and sufficient sacrifice, oblation, and satis- 
 faction for the sins of the whole world." 
 
 Having thus developed the argument, 
 as it relates to the friends and advocates 
 of Christianity, I shall venture to address 
 a few considerations to those who either 
 doubt or deny the evidences of our religion. 
 
 Upon the principles which are here laid 
 down, it is apparent, that the Gospel can 
 no longer be charged with being a partial 
 and inadequate system. As a dispensation 
 of mercy, it has always been in the world ; 
 Bb2 
 
372 
 
 and it has provided for the moral and 
 spiritual wants of all ages and all countries. 
 
 Upon this hypothesis, then, every can- 
 did Deist must acknowledge, that the re- 
 cent publication, and the partial knowledge 
 of Christianity, ought no longer to be 
 urged, as any insurmountable objection to 
 the credibility of its revelation. 
 
 As a consistent Deist, you believe in 
 the doctrine of a Providence which has 
 superintended all the individuals of the 
 human race from the creation to the pre- 
 sent hour ; and which has distributed its 
 gifts, in endless varieties and proportions, 
 to men of different characters, countries, 
 abilities, and means of knowledge. But it 
 is to sustain this belief, and to justify the 
 dealings of Providence, that we submit 
 to you this view of the Christian Dis- 
 pensation. 
 
 It deserves your peculiar attention, be- 
 cause it is, in a great measure, founded on 
 the arguments and acknowledgments of 
 Deism. Here there is no attempt to dis- 
 guise the fact, that the knowledge of 
 Christianity is partially diffused, and that 
 four thousand years had passed away before 
 
373 
 
 it appeared in the world as a doctrinal 
 system. Here there is no attempt to deny 
 the fact, that God has been pleased to 
 place mankind under an indefinite variety 
 of forms, as to their manners, opinions, 
 their modes of worship, and their materials 
 of belief on moral and religious subjects. 
 All this is not only granted and admitted, 
 but the whole argument is founded on 
 these facts, and is identified with their 
 existence. 
 
 Our facts, our premises, being the same, 
 we differ only as to the conclusions which 
 should be deduced. Such facts appear 
 to us to betoken sin and disorder, and 
 to require some Divine interference ; 
 whereas, upon your principles, every thing 
 is right and correct, and, as such, is rati- 
 fied and approved by the Deity. 
 
 But, if so, where is the unity of truth, 
 and where the beauty of virtue ? What 
 mean those cries and acknowledgments of 
 guilt which have been embodied in endless 
 sacrifices and superstitions ? Besides, on 
 this view of mankind, how can you support 
 your cause against the Atheist ? Where 
 
374 
 
 are the marks of equity and justice, and 
 holiness, if you allow, that all this con- 
 fusion neither requires nor admits of cor- 
 rection ? 
 
 We entreat you, then, to contemplate 
 this argument for the salvability of the 
 Heathen, as it relates to your own ob- 
 jections to the Christian Revelation. It is 
 such a view of Christianity as probably 
 may not hitherto have attracted your at- 
 tention. It presents the basis of our 
 religion as co-extensive with reason, and 
 as adequate to meet and sustain every 
 possible exigency in which mankind can 
 be placed. Whether savage or civilized, 
 whether roving in the forest, or residing 
 in the crowded city, human nature is here 
 provided with a retreat which is suited to 
 all the diversities of ignorance and know- 
 ledge. Here is a clue to guide the tra- 
 veller " qui mores hominum multorum 
 vidit et urbes" through all the labyrinths 
 of human life. But, remember, that whilst 
 it explains the difficulties, it establishes 
 the responsibility of each individual. If, 
 then, there be a possibility of truth in 
 
375 
 
 this view of the Christian dispensation, 
 reflect that the acceptance or rejection of 
 Christianity may be your portion of moral 
 trial. At any rate, it deserves your en- 
 quiry, because it takes up your own fa- 
 vourite positions, and adduces them as 
 arguments for the Bible. I am willing to 
 allow, that no revelation could be divine, 
 which was not universal in its principle. 
 I am willing to admit that no revelation 
 could be divine which was not available, 
 in its effect, to the wants of all mankind *. 
 But the concession of these points Ibudly 
 
 * If Mahometanism be tried by this test, its 
 imposture may be at once detected, because it 
 offers salvation only to its believers. " It must be re- 
 membered," says Sale, " that the infidels alone will be 
 liable to eternity of damnation ; for the Moslems, or 
 those who have embraced the true religion, and have 
 been guilty of heinous sins, will be delivered thence 
 after they have expiated their crimes by their suffer- 
 ings." Sale's Koran, vol. i. p. 122. Such partiality is 
 at once decisive of the imposture. But, if the univer- 
 sality of system be a test whereby to distinguish a 
 genuine from a false revelation, it must apply, in all its 
 force, to those interpretations of Scripture, which 
 would confine the benefits of the dispensation to a 
 small proportion of mankind. 
 
376 
 
 calls upon you to re-examine the evidence 
 for Christianity ; because you cannot deny, 
 that, if such a revelation has been given, its 
 acceptance or rejection to those who have 
 the opportunity of examining it, may con- 
 stitute the test and criterion by which they 
 shall be tried hereafter. 
 
 For once, then, read the Bible, not as it 
 relates to the Jew or the Christian, but as 
 it comprehends all mankind. Contemplate 
 it in all the immensity of Nature and Provi- 
 dence. Read it, as you now read the works 
 of God. But should you find, that it is 
 like the sun in the firmament, which shines 
 with various degrees of light and heat in 
 different climes, which saves the Laplander 
 from perishing, and which glows upon the 
 shores of Britain ; then, close not your eyes 
 against its beams " If the light which is in 
 you become darkness, how great will that 
 darkness be !" 
 
377 
 
 Postscript. 
 
 To enable the reader to comprehend, at 
 one view, the leading propositions which 
 are maintained in the preceding work, I 
 have drawn up the following list, which I 
 would submit as an attempt at defining the 
 "Principia" of Scientific Theology. 
 
 I. It is essential to a Divine Revelation, 
 that the theory or system, on which it is 
 founded, be universal; and consequently, 
 that it bear a relation to the whole world 
 in which it is published. 
 
 II. It is essential to a Divine Revela- 
 tion, that it be one and the same in all 
 its stages, so far as its system or theory 
 is concerned ; and that it be not dependant 
 for its first and essential benefit on the 
 accidents of time and place. 
 
 1. The theory or system of the Gos- 
 pel is universal, and as such, has a relation 
 to the whole human race. 
 
 2. The covenant of God in Christ is 
 
a covenant for the redemption of the 
 world, not a covenant for the redemption 
 of the ancient Jews, or the modern Chris- 
 tians. 
 
 3. In consequence of this covenant (the 
 covenant of grace), every human being is 
 born in a salvable condition ; and therefore, 
 all infants dying in their infancy, are un- 
 doubtedly saved. 
 
 4. No more is demanded from any 
 man than God has given him the means 
 of performing, every merciful allowance 
 being made for sins of ignorance and in- 
 firmity. 
 
 5. It is a false and unscriptural tenet, 
 " that there is no salvation out of the 
 Church/' 
 
 6. The Church, whether Patriarchal, 
 Jewish or Christian, is the appointed pillar, 
 trustee and guardian of the Revelation, 
 whilst the Dispensation extends to all the 
 world. 
 
 7. The Sacraments of the Church are 
 generally necessary to Salvation, that 
 is, necessary where they can be observed 
 by itp members ; ergo, they are not neces- 
 
379 
 
 sary to those who have not the knowledge 
 of the Revelation. 
 
 8. Baptism is a sacred recognition of 
 that state of salvation, as relative to Chris- 
 tians, which is imparted to all men through 
 the covenant of grace. 
 
 9. The Lord's Supper is a sacred re- 
 cognition, by the members of the Church, 
 of that atonement which has made a pro- 
 pitiation for the sins of the whole world, 
 
 10. The distinction between covenant- 
 ed and uncovenanted mercies is unscrip- 
 tural, all mercies coming to fallen men, 
 through the covenant of grace. 
 
 11. When the term "Jew and Gen- 
 tile," or " Jew and Greek," is used inde- 
 finitely in the New Testamant, it compre- 
 hends all Gentiles, and not merely the 
 converts to Christianity. 
 
 12. The relation of Christ to all men 
 as their Creator, Redeemer and Judge is 
 the foundation of the doctrine of his divin- 
 ity. 
 
 13. If the doctrine of Universal Re- 
 demption be not maintained as relative to 
 
380 
 
 the Heathen, it cannot be maintained as 
 relative to the members of the Church. 
 
 14. The strongest position we can 
 take against the Romanists, is by denying 
 the doctrine of exclusive salvation to the 
 members of the Church. 
 
 15. The strongest confutation of Cal- 
 vinism consists in shewing the salvability 
 of all men, but more particularly of the 
 Heathen. 
 
 16. The strongest confutation of Uni- 
 tarianism consists in identifying the offi- 
 ces of Christ, as the Creator, Redeemer 
 and Judge of the world, with the univer- 
 sality of the divine attributes. 
 
 17. The strongest confutation of Deism 
 consists in proving the universality of the 
 Christian dispensation. 
 
 18. The obligation to diffuse the know- 
 ledge of Christianity, is an obligation for 
 which Christians will be made responsible ; 
 but the neglect of this obligation does not 
 destroy the salvability of the Heathen. 
 
 19. As Christian privileges are the 
 trials and obligations of Christians, so the 
 
381 
 
 Heathen are answerable only for that 
 smaller portion of light which they possess ; 
 " there is no respect of persons with God" 
 
 20. As Infidels and Heathen are the 
 moral antipodes of each other, so every 
 argument on behalf of involuntary igno- 
 rance, becomes an argument against the 
 abuse of knowledge. 
 
 21. The systems of providence and 
 grace being cotemporary and co-ordinate, 
 they should never be disunited or sepa- 
 rated from each other. 
 
 22. As Christ is the Creator and the 
 Judge of all men, so his Redemption must 
 relate to all mankind. 
 
 Such is a short specimen of what may be 
 termed " Scripture Logic," or the method 
 of deducing general truths from the facts 
 and doctrines of the Christian Revelation. 
 How far the present work exhibits a test 
 and example of this kind of inductive 
 reasoning, must be left for thq public to 
 determine; but it is evident, that if the 
 study of theology shall ever assume a re- 
 gular and scientific form, it must be con- 
 ducted according to some method of this 
 
382 
 
 kind. With too many even of professional 
 students, the science of divinity consists of 
 little more than an assemblage of uncon- 
 nected texts and of heterogeneous com- 
 ments, but if the genius of Bacon shall 
 ever preside over the science of theology, 
 it must be accomplished by steadily ap- 
 plying the principles of Inductive Logic 
 to those facts and doctrines which are re- 
 corded in Scripture. 
 
 It is after this method, that I have en- 
 deavoured to establish the much contro- 
 verted doctrine of Heathen salvability on 
 the firm foundation of Scriptural authority. 
 If I have succeeded, let others more able 
 and more acute, apply this " novum orga- 
 num" to some other controversial topics, 
 and they will find, that there is still a 
 mine of wealth which has never been ex- 
 plored by those who have gone before us, 
 and that Christian Theology is still capable 
 of much improvement in its scientific 
 arrangements. 
 
APPENDIX I. 
 
 CONTAINING THE 
 
 SENTIMENTS 
 
 OF 
 
 ENGLISH AND FOREIGN DJVINES, 
 
 RESPECTING THE 
 
 SALVABILITY OF THE HEATHEN. 
 
APPENDIX. 
 
 No. I. 
 
 THOUGH in the body of this work, I have been desir- 
 ous of establishing the doctrine of Heathen salvability 
 by the sole force of Scriptural evidence, yet as I am 
 sensible of the weight which many attach to the autho- 
 rity of eminent writers, I shall now present my reader 
 with a selection from the most distinguished authors 
 who have incidentally touched on this subject. 
 
 After long and minute enquiry, I have not been able 
 to meet with any work in the English language which 
 treats professedly upon " the salvability of the Hea- 
 then" though it enters of course, into many of our 
 works on systematic Theology. At the end of the 
 " Cambridge tracts on Predestination," there is a short 
 appendix, with this title ; but it is very vague and 
 inconclusive, imploring it rather from our good nature, 
 than establishing it by any impression on our judgment. 
 It was designed as a corrective to the strange senti- 
 ments of Plaifere, who, in his " Appello Evangelium," 
 had distinctly disclaimed all belief in the salvability of 
 the Heathen, whilst professedly arguing for the doc- 
 trine of universal redemption, as relative to the mem- 
 bers of the church. Yet this is the writer whom 
 
 Cc 
 
386 
 
 Bishop Mant has incautiously styled, " a judicious 
 divine." Bampt. Lee. p. 172. 
 
 Of the writers who have alluded to this subject, 
 there are three classes. First, those who have posi- 
 tively denied the salvability of all Heathen. Such 
 were Augustine, Fulgentius, and several of the later 
 fathers ; the greater part of the schoolmen and nearly 
 all the Calvinistic divines. Amongst these, the most 
 eminent writer of our Church, is Bishop Beveridge, 
 who has not scrupled to adopt these opinions in his 
 treatise on the Articles ; and Ridgeley, Gill, &c. 
 amongst the dissenters. 
 
 Secondly, those who are undecided, and who think 
 that we have not sufficient evidence in Scripture to 
 come to any positive conclusion. Amongst these are 
 Archbishops Sharpe, and Seeker, Dr. South, and 
 many of the Hutchinsonian and Evangelical divines. 
 
 Thirdly, Those who have positively asserted the 
 doctrine, and from these, I now propose to adduce a 
 considerable number of authorities; but in the first 
 place, we shall endeavour to ascertain what are the 
 sentiments of the Church of England on this interesting 
 subject. 
 
 A living prelate of great learning and judgment, 
 has asserted that our church " determines not the 
 case of the Gentile world, nor in any way solves a 
 question foreign to her purpose;" Laurence, Bamp. 
 Lect. p. 96., though he allows that, from the sentiments 
 of our reformers, " they seemed to assert, what Zuingle 
 had boldly and publicly taught, that the kingdom of 
 heaven is open to Heathens as well as to Christians ; 
 at least, in the liberal language of the Zuinglians, 
 
387 
 
 they held the oblation of Christ on the cross " to be 
 a perfect redemption, propitiation and satisfaction, for 
 the sins of the whole world." P. 97. 
 
 I confess, that I am at a loss to ascertain the exact 
 import of this passage. If our reformers introduced 
 this language into their public formularies, surely, it 
 is clear, that their sentiments were in favour of our 
 argument. The passage which Archbishop Laurence 
 has cited occurs in the sacramental service; but there 
 are others which appear to be still more decisive. 
 Thus the child in the catechism is instructed to 
 answer concerning Christ, " Who hath redeemed me 
 and all mankind." Even respecting the sacraments 
 he is instructed to affirm they are only "generally 
 necessary to salvation," an expression which denotes 
 that they are not indispensable where they cannot be 
 obtained. In the " general thanksgiving/' we return 
 thanks to Almighty God " for his goodness and loving- 
 kindness to us and to all men," &c. In the litany we 
 beseech God, " that he would have mercy upon all 
 men," a petition which could not be justified, if we did 
 not believe, that " it is his nature and property ever to 
 have mercy and forgive." These and many similar 
 passages in our Prayer book seem clearly to intimate 
 that, according to our church, the Heathen will be 
 mercifully dealt with by God, and that they are left 
 not in a state of hopeless condemnation. 
 
 Archbishop Laurence, like most other writers, 
 whilst treating on this subject, has adopted the distinc- 
 tion between " covenanted and uncovenanted" mercies ; 
 but it has been one of the leading objects of this work 
 to shew, that this distinction has no authority in 
 
38'8 
 
 Scripture. " As there is salvation in no other than 
 Christ/' so is there " no other name given under heaven 
 whereby we may be saved." If, then, the Heathen be 
 in a salvable condition, they are within the covenant 
 of grace, and their ignorance of that covenant, can 
 no more affect their salvability, than the ignorance of 
 children, who die before they can exercise faith. As 
 to the question of infant salvability, it would be a 
 libel on our church to suppose, that she had any 
 doubts respecting those who die before baptism. 
 But, her expression that the sacraments are only 
 generally necessary to salvation, clearly determines the 
 point. 
 
 The question concerning the distinction between " co- 
 venanted and uncovenanted mercies," appears to me to 
 lie at the bottom of the whole controversy. If it can be 
 shewn, that the covenant of redemption was made with 
 the Jews of old, or with the Christians at present, 
 then there is an end to all argument for Heathen sal- 
 vability. But if it were a covenant for the redemp- 
 tion of the world, then all men are alike interested 
 in its benefits. It is the covenant under which every 
 human creature is born into the world. 
 
 Having ventured these few strictures on the admirable 
 work of Archbishop Laurence, I beg leave to recom- 
 mend it as containing a most comprehensive view of 
 the opinions of the English and foreign reformers on 
 this important subject. 
 
 " God is naturally good, and willeth all men to be 
 saved, and careth for and provideth all things by 
 which they may be saved, except, by their own malice, 
 they will be evil ; and so, by the righteous judgment of 
 
389 
 
 God, they perish at last." " Necessary Erudition" 
 cited by Laurence, p. 339. 
 
 " Can any man be saved but by Christ ? No but 
 many may be saved by him, who never heard of Him. 
 He died to make satisfaction to the infinite justice for 
 the sins of the whole world, and took our nature upon 
 him to atone for our fallen nature, to be applied to 
 such who perform the conditions required. He will 
 judge the Gentiles by the law of morality which he has 
 planted in their hearts, and we call natural religion ; 
 but from Christians he will require faith in Christ, 
 joined with sincere repentance." Leslie's Case stated 
 between the Church of Rome and England, vol. i. 
 p. 477. N. B. This acute writer saw the necessity of 
 denying the popish dogma, " there is no salvation out 
 of the Church." 
 
 The most powerful and elaborate defence of this 
 doctrine, as it concerns the Heathen, is to be found in 
 Barrow's Five Sermons on Universal Redemption. It 
 would be impossible, in the narrow limits of an Appen- 
 dix, to render full justice to his statement ; but his 
 principal arguments may be arranged under the follow- 
 ing heads : 1. That we are commanded to love our 
 enemies. 2. To pray for all men. 3. That God is the 
 Saviour of all men. 4. That all are invited to repent- 
 ance. 5. That individual assurance of salvation is not 
 indispensable. 6. That infants and ideots can be 
 saved. 7. That Christ is the Creator of all men. 8. 
 That he is the Judge of all men. 9. That all can partake 
 of his redemption. 10. That the providence of God is 
 universal. 11. That the Gospel is tidings of great joy to 
 all. 12. That Christ should be the head of the Heathen. 
 
390 
 
 13. That otherwise they would have no redress for the 
 evils of this life. 14. That God is no respecter of per- 
 sons. 15. That it is a motive for universal charity. 
 lf>. That all are to be rewarded according to their 
 works. 17. That God giveth grace to all. 18. That 
 God is called the Father of all men. 19. That he de- 
 lighteth not in the death of a sinner. 20. That Christ's 
 atonement was sufficient for all. 21. That the same 
 conditions are proposed to all. 22. Examples of vir- 
 tuous Heathens mentioned in Scripture. 23. That our 
 Lord triumphed over the devil. 24. That our accep- 
 tance depends on the testimony of a good conscience. 
 25. That Christ, as God and man, was equally related 
 to all. 26. That the love of God is over all. 27. That 
 all are made of one blood. 28. That Christ is the head 
 over all. 29. That all are included under sin. From 
 this accumulation of argument, adorned with all the 
 beauty of language, and illumined with all the splendor 
 of Scripture imagery, this powerful divine deduces the 
 conclusion, " that our Lord is the Saviour of all men, 
 since he has rendered all ' salvabilesj capable of sal- 
 vation, and ( salvandos? designed for salvation." 
 
 - " Since mankind could not be saved by the covenant 
 of works, i. e. of exact obedience, they must perish for 
 ever, or else hope to be saved by a covenant of ease 
 and remission ; i. e. such a covenant as may secure 
 man's duty to God, and God's mercy to man, and this 
 is the covenant which God made with mankind in Christ 
 Jesus, the covenant of repentance. This covenant 
 began immediately after Adam's fall. For as soon as 
 the first covenant the covenant of works was broken, 
 God promised to make it up by an instrument of mercy, 
 
391 
 
 which himself would find out ; but that this should be 
 acted and published in its own time, and not presently. 
 In the mean time, man was, by virtue of that new cove- 
 nant and promise, admitted to repentance." Bishop 
 Taylor's Unum Necessarium. 
 
 In the able review of Taylor's Life and Writings, by 
 Bishop Heber, there are some judicious strictures on 
 that prelate's peculiar sentiments concerning the cove- 
 nant under which Adam was born ; but, that Bishop 
 Heber's opinion coincides with our conclusion respect- 
 ing the salvability of Heathen nations through the 
 death of Christ, may be inferred from the following 
 declaration. " Augustine himself never taught that 
 Socrates or Marcus Aurelius were to be numbered in the 
 same category of eternal suffering with Simon Magus 
 or Nero. But Augustine, nevertheless, like the Romish 
 Church and the Calvinists, was peremptory in consign- 
 ing them to some portion of everlasting misery ; and in 
 fact, if it be allowed that no flesh can escape except 
 through Christ, it seems absolutely necessary, if we 
 would escape from these revolting consequences, to 
 affirm, as has been already hinted, an extension of the 
 merits of Christ's blood, and the help of the Holy 
 Spirit, beyond the limits of the visible Church, and the 
 list of those who have heard the tidings of salvation." 
 Heber s Life of Bishop Taylor, p. 225. 
 
 " Great and inestimably beneficial effects may accrue 
 from the mission of Christ, and especially from his 
 death, which do not belong to Christianity as a re- 
 velation; that is, they might have existed, and they 
 might have been accomplished, though we had never, 
 in this life, been made acquainted with them. These 
 
392 
 
 effects may be very extensive. They may be interest- 
 ing to other orders of intelligent beings. I think it is a 
 general opinion, and one to which I have long come, 
 that the beneficial effects of Christ's death extend to 
 the whole human species. It was the redemption of 
 the world. " He is the propitiation for our sins, 
 and not for ours only, but for the whole world," 1 
 John ii. 2. Probably the future happiness, perhaps 
 the future existence of the species, and more gra- 
 cious terms of acceptance extended to all, might 
 depend on it, or be procured by it. Now these effects, 
 whatever they be, do not belong to Christianity as a 
 revelation, because they exist with respect to those to 
 whom it is not revealed." Paleys Evidences, vol. ii. 
 p. 2. note. 
 
 " There is no need so uncharitably to conclude, (as 
 some of the ancients have done, not all, nor the most 
 ancient,) that there were no good men amongst the 
 Heathen, and that the brightest of their virtues were 
 counterfeit, and only in show and appearance. For 
 there might be several good men amongst the Gentiles, 
 in the same condition that Cornelius was before he be- 
 came a Christian ; of whom, it is said, whilst he was 
 yet a Gentile, ' that he was a devout man arid feared 
 God, and that his prayers and alms were accepted of 
 God ;' a certain sign that they were no counterfeits. 
 And if he had died in that condition before Christ had 
 been revealed to him, I do not see what reasonable 
 cause of doubt there can be concerning his salvation. 
 And yet, it is a most certain and inviolable truth, that 
 ' there is no other name given under heaven whereby 
 we may be saved, but the name of Jesus ; neither is 
 
393 
 
 there salvation in any other.' And good men, in all 
 ages and nations, from the beginning of the world, 
 both before the law, and under the law, and without 
 the law, such ( as feared God, and worked righteous- 
 ness, were accepted of him* in that name, and by the 
 meritorious sacrifice of that Lamb of God ; which, 
 in respect of the virtue and efficacy of it, is said to 
 have ' been slain from the beginning of the world.' 
 Tillotson, vol. iii. p. 347." See, also, vol. ii. p. 373. 
 serm. xc. and xcviii. 
 
 " God, the supreme Governor and Lord of the uni- 
 verse, who ' worketh all things after the counsel of his 
 will,' having appointed, in the unsearchable wisdom 
 of his government, that the method by which sinful men 
 should be brought unto salvation, should be by his 
 Son's appearing and suffering in the flesh, thought fit, 
 from the beginning of the world, to give man, at first, 
 obscure notices, and, afterwards, by degrees, clearer 
 and clearer predictions of a Saviour, who should come, 
 in the fulness of time, to be their Redeemer, Mediator, 
 Intercessor, and Judge, &c. He opened his Divine 
 intention first, obscurely, to Adam ; then to Moses ; and, 
 as the time drew nearer, by the prophets. Under all 
 which dispensations, they who obeyed the word of 
 God, according to the mannner in which it was revealed 
 to them, were each entitled to the benefits of the whole 
 salvation ; and notwithstanding their different degrees 
 of knowledge, are all of them finally to be gathered 
 into one in Christ ; so that he, to whom much is re- 
 vealed, shall have nothing over ; and he, to whom little 
 is revealed, shall have no lack ; when, at the consum- 
 mation of all things, they shall all meet in one great 
 
394 
 
 and general assembly of the first-born which are written 
 in heaven : Patriarchs, prophets, apostles, and whoso- 
 ever have in all ages, after the pattern of these great 
 examples, obeyed the commandments of God as made 
 known unto them, whether by the light of nature, or 
 by the law of Moses, or by the Gospel of Christ." 
 Clarke s Sermons, vol. v. p. 15. See, also, vol. iv. p. 27. 
 and 207. vol. viii. p. 232. vol. x. p. 54. 
 
 " All men shall be judged by the law, which was given 
 them of God to live by. For it is the same law, which 
 is, * regula officii, et judicii.' God will not condemn 
 men for not believing a truth, which, mediately or im- 
 mediately, was never revealed to them, and which they 
 had not the means to know; nor for not obeying a 
 law which was never promulgated to them, and which 
 they could not become acquainted with." Baxter's Rea- 
 sons of the Christian Religion, part i. ch. 17. " Though 
 God has also pleased less shortly to acquaint us on 
 what terms he dealeth with those who hear not Christ, 
 yet it being most clear and certain, that he dealeth with 
 them on terms of grace, and not on the terms of the 
 rigorous law of works ; this may evince their title to 
 be the Mediator's subjects and redeemed." Baxters 
 Universal Redemption, p. 37. et passim. 
 
 " God having laid down this method in the dispen- 
 sation of his gifts, ' that he who is faithful in the least, 
 shall have a suitable reward ;' and to ' him that hath,' 
 so as to improve what he enjoys, ' shall more be 
 given,' and vice versa; we may hence rationally con- 
 clude, that he who diligently endeavours to do good ac- 
 cording to that light he hath received, shall find some 
 tokens of the favour of God, and that if any further aid 
 
395 
 
 be requisite to enable the Heathen acceptably to per- 
 form their duty, the divine goodness will impart that 
 also by those secret dispensations of his providence, 
 which we are not acquainted with. For as to ideots and 
 infants amongst Christians, God's mercies are vouch- 
 safed, and our Saviour's meritorious performances are 
 applied, in a manner not understood by us, without any 
 capacity in them to know or believe any thing ; so may 
 God's grace be communicated, and the merits of Christ 
 avail for ignorant Heathens, in a manner unknown and 
 unsearchable by us." Whitby on the Five Points, 
 p. 381. 
 
 " The everlasting states of mankind are not to de- 
 pend on their being of this or that nation, or on any 
 merely external differences, since ( God hath made of 
 one blood all the nations of men to dwell on the 
 face of the earth, and hath determined the bounds of 
 their habitation.' They all have the same parents as 
 the Jews had, though their immediate parents were 
 not the same. By one man sin entered into the world, 
 and death by sin, and so death passed upon all : and 
 therefore, as by one man's disobedience many (ot 
 TroXXot, the many, i. e. the whole body of mankind, 
 and not the Jews only, who are but a handful of peo- 
 ple in comparison,) were made sinners, and treated as 
 such ; it was the good pleasure of God, that by the 
 obedience of one, the same ' many' should be made 
 righteous, i. e. restored to a capacity of light and im- 
 mortality, as if they were perfectly righteous." Grove's 
 Sermons, vol. iii. p. 111. 
 
 " Christ's satisfaction upon the cross was not partial, 
 but universal. He died for all mankind in general, as 
 
396 
 
 well for those who went before, as those who came after 
 him ; as well for those who have not, as those who 
 have opportunities of knowing him. He is for this 
 reason styled * The Saviour of the world.' He is upon 
 this account said * to give himself a ransom for all,' and 
 to ' taste of death for every man,' &c. Men will be 
 judged variously, in proportion to their various means 
 and opportunities of knowing and doing their duty ; for 
 what justice would it be to expect the same return of 
 duty and obedience from the wild Indian in his hut, or 
 the wild savage in the woods, as from those who had 
 the advantage of a learned and Christian education." 
 Bishop Newton's Sermon before the Gospel Society, 
 p. 411. 
 
 " If mankind, whether Christians or Heathens, are 
 ever saved, it must be by means which Christianity 
 prescribes, and with that salvation which is the pro- 
 mise and purchase of our Lord Jesus Christ, without 
 which even infinite love and goodness cannot prevent 
 their final and total destruction. This is not a mere 
 voluntary constitution, but as certain as things them- 
 selves, or as unchangeable as eternal truth. And if 
 the Heathen are saved, it must be according to the 
 Gospel scheme and by the one Mediator between God 
 and men, the man Christ Jesus. It is possible, that 
 much of Christ may be known, even where his name 
 is not preached. Many of the truths he has revealed, 
 may, in a greater or less measure, be understood by a 
 right use of reason. And the knowledge of such 
 truths may promote the genuine effects of repentance, 
 and proportionably incite men to the love and fear of 
 God," &c. Chandlers Sermons, vol. iv. p. 241. 
 
397 
 
 " God himself has told us that where much is given, 
 much will be required ; where little is given, little shall 
 be required. To infants, deaf men, madmen, nothing, 
 for aught we know, is given, and if so, nothing will be 
 required. Others perhaps, have the means to believe 
 * that God is, and that he is the rewarder of them that 
 diligently seek him,' and to whom thus much is given, 
 to them it shall not be damnable, that they believe 
 only thus much. Which, methinks is very manifest 
 from the apostle in the epistle to the Hebrews, where, 
 having first said ' that without faith it is impossible to 
 please God/ he subjoins as his reason, ' for whoso- 
 ever cometh to God must believe that he is,' &c. 
 Where, in my opinion, this is plainly intimated, that 
 this is the minimum quod sic, the lowest degree of 
 faith, wherein, in men capable of faith, God will be 
 pleased ; and that with this lowest degree he will be 
 pleased ; where means of rising higher are deficient," 
 &c. Chillingworth 's Religion of Protestants, ch. iii. 
 Sect. xiii. p. 97. Of the same opinion was " the ever 
 memorable" Mr. Hale; see his treatise on t( Erring 
 Christians." Works, vol. ii. p. 69. 
 
 " Criminal unbelief may be justly punished, unbelief 
 not criminal, may draw punishment after it, if it give 
 occasion, as it naturally will, to an abandoned and 
 profligate career of life. But further than this we 
 cannot go ; 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 ;' and 
 when they who are strangers to the Gospel of Christ 
 fulfil the precept of the Gospel, they will doubtless, 
 in some degree, be entitled to its privileges, and share 
 
398 
 
 in its rewards. We presume not, however to affirm, 
 that they will be placed on a level with Christians, nor 
 to deny it : on this point the Scriptures are not expli- 
 cit." T. Balguys Discourse, p. 163. 
 
 " What effect the Gospel scheme of redemption 
 through Christ may have on those who lived of old 
 under the law of nature or any other law, or who since 
 the coming of Christ have continued in the same cir- 
 cumstances, it becomes us with great caution to enquire, 
 because the Scriptures have not explicitly or fully 
 instructed us in the matter. But from certain expres- 
 sions occasionaly dropped, by the sacred writers, 
 such as ' that Christ died for all,' ' that God was in 
 Christ reconciling the world unto himself/ that ' Christ 
 is the propitiation for our sins, and not for ours only 
 but for the sins of the whole world ;' from these and 
 other passages of the like nature, we are authorized to 
 conclude, that the benefits of Christ's death do extend 
 in some sense, to all men : that though each will be 
 judged by the law he lived under, the issue of that 
 judgment will respect the death of Christ ; that their 
 living again to receive the recompence of the deeds 
 done in the body however nature might suggest this 
 event, is, in fact, brought about through the redemption 
 that is in Christ." Hurd's Sermons, vol. i. p. 77. 
 It seems to follow from St. Paul's assertion, that " as in 
 Adam all died, so in Christ shall all be made alive," and 
 from the idea given us of the Redeemer, as of " the 
 lamb slain from the foundation of the world ;" that the 
 benefits of Christ's death extend to all men, of all times, 
 and are, in the proper sense of the word, universal. 
 Only it is to be remembered, that, if all men have an 
 
399 
 
 interest in Christ, whether they know it or not, we 
 who do know what our interest in him is, have Jin- 
 finitely the advantage of them, and are inexcusable, 
 if we reject it. Thus far then we go on safe grounds, 
 and affirm, without hesitation, that " God," through 
 his mercies in Christ Jesus " is the Saviour of all men, 
 but especially of them that believe." vol. ii. p. 291. 
 
 " If all men have received a loss from Adam which 
 leads to condemnation, then all men have received a 
 gift from Christ which leads to justification. But the 
 first, is true; therefore also the last. From which 
 it follows, that all men, even the Heathen, may be 
 saved, for Christ was given as ' a light to lighten the 
 Gentiles.' Isaiah, xlxix. 6. Now, to say, that though 
 they might have been saved, yet none were, is to judge 
 uncharitably. I see not what reason can be alleged 
 for it ; yea, though it were granted, which never can 
 be, that none of the Heathen were saved ; it will not 
 thence follow, that they could not have been saved, or 
 that none now in their condition can be saved. For 
 c A non esse, ad non posse, non datur sequela.' That 
 consequence is false, which concludes a thing cannot 
 be, because it is not." Barclay's Apology, p. 184. 
 
 " Concerning my opinion about the death of Christ, 
 which is, that he died for the salvation of all, without 
 exception, and, consequently, for Heathens, as well as 
 those who enjoy the oral ministry of the Gospel ; I 
 herein hold nothing, but what was generally taught and 
 received in the Church of Christ, for three hundred 
 years together next after the times of the apostles ; 
 which, by all our modern Protestant divines, and by 
 Calvin, in an especial manner, are acknowledged, as 
 
400 
 
 times, in which the Christian religion reigned in the 
 greatest purity ; as I am able to make substantial proof 
 by express testimonies, and these not a few, from the 
 best records of those times." Goodwins Redemption 
 Redeemed. See, also, a scarce pamphlet by the same, 
 entitled, " TJw Pagan's Debt and Dowry ; or a brief 
 discussion of the question, whether, how far, and in 
 what sense, such persons of mankind, amongst whom 
 the letter of theGospel never came, are, notwithstanding, 
 said to believe in Jesus Christ." Lond. 1651. " This 
 pamphlet," says his late biographer, " contains some 
 able and ingenious reasoning respecting the moral obli- 
 gations of the Heathen, and in defence of their salva- 
 bility; subjects, on which crude and indigested spe- 
 culations have been often advanced. Some persons 
 laudably aiming to prove the necessity, as well as the 
 advantage of (a written) revelation against the assump- 
 tion of infidelity ; and others desirous of giving the 
 greatest possible impulse to the cause of Christian 
 missions, have represented the salvation of men, with- 
 out the direct and perfect light of the Gospel, as 
 absolutely impossible. But there is nothing in the 
 doctrine of unconditional reprobation, as taught by 
 Calvin himself, that is more revolting and objection- 
 able," &c. See Goodwins Life, by Thomas Jackson, 
 p. 266. 
 
 " Upon the whole view of the thing, I think, from 
 reason and Scripture together, we may justly conclude, 
 that when Christ and the Gospel are not published, 
 all humble and sincere penitents asking pardon of God, 
 and hoping his mercies, though they know nothing of 
 the particular way or method wherein it is, or has 
 
401 
 
 been, or shall be revealed, shall not fail of pardon and 
 acceptance with God,' 7 &c. See Watts' $ Strength and 
 Weakness of Human Reason, conference 1, where the 
 question of Heathen salvability is fully debated. 
 
 " The benefits of Christ's death are not confined to the 
 persons to whom the Gospel has been actually revealed; 
 that would exclude from salvation all who lived before, 
 and the far greater part of those who have lived since the 
 birth of our Saviour." See Bishop Tomlmes Refutation 
 of Calvinism, p. 199. " Men will be judged according 
 to the light which has been afforded them by the dis- 
 pensations under which they have lived, whether it shall 
 have been the law of nature, the law of Moses, or the 
 law of the Gospel, all equally derived from the same 
 divine Author. The virtuous Heathen, the observant 
 Jew, and the serious Christian, will all owe their sal- 
 vation to the precious blood of the Lamb slain from the 
 foundation of the world," p. 263. See also Bis/top 
 Burners Exposition of the 18th Article. 
 
 " What shall become of all the race of mankind, who, 
 having never heard of the promise of a Saviour, not a 
 word of a Messias to be sent or to come, have had no 
 thought or belief concerning him ? To this I answer, 
 that God will require of every man according to what 
 a man hath, and not according to what he hath not.' He 
 will not expect the improvement of ten talents, when he 
 gave but one ; nor require that any should believe a 
 promise, of which he has never heard,' ' &c. Locke's 
 Reasonableness of Christianity, p. 252. 
 
 " It has been much disputed, whether it be possible 
 that the Heathen should be saved. Some have abso- 
 lutely denied it, (upon the authority of the texts men- 
 
 Dd 
 
402 
 
 tioned in the proposition,) which universally requirefaith 
 in Christ. But, to this it is answered, that they can 
 only regard such to whom the Gospel comes, and are 
 capable of understanding the contents of it. The truth 
 seems to be, that none of the Heathen will be con- 
 demned for not believing the Gospel, but that they are 
 liable to condemnation for the breach of God's natural 
 law. Nevertheless, if there be any of them in whom 
 there is a prevailing love to the Divine Being, and 
 care in the practice of virtue, there seems reason to 
 believe that for the sake of Christ, though to them un- 
 known, they may be accepted of God ; and so much the 
 father as the ancient Jews, and even the apostles of 
 Christ, during the time of our Saviour's abode upon 
 earth, seem to have had but little notion of those doc- 
 trines, which those who deny the salvability of the Hea- 
 then, are most apt to imagine fundamental." Dod- 
 dridge's Lectures, vol. ii. p. 240. 
 
 " God will deal with them (the Heathen) in a just, 
 wise, and equitable way, and will make proper allow- 
 ances for every want of the advantages which others 
 enjoy. The asserters of the Christian revelation are 
 under no obligation to limitGod's universal benevolence. 
 They leave those that are destitute of this Revelation to 
 God's infinite mercy, and can think more favourably of 
 their case than they consistently can do, who will not 
 allow they were under any great darkness, and suppose 
 them to have acted in manifest opposition to the most 
 clear and universal light." Iceland's Deistical Writers, 
 vol. i. p. 20. ' I need not take any particular notice of 
 what his lordship (Bolingbroke) hath offered against the 
 Christian revelation, drawn from its not having been 
 
403 
 
 universally published in all nations and ages. The 
 chief force of what he has urged depends upon this 
 supposition, that, according to the Gospel, all those 
 should be damned that do not believe in Christ, 
 whether they ever heard of him or not f damned/ as 
 he expresses it, ( even in their involuntary ignorance ;' 
 which is expressly contrary to the tenor of St. Paul's 
 reasoning, in the second chapter of the Romans. The 
 declarations, made in the Gospel, of the necessity of 
 believing in Christ, and the punishment of those who 
 do not believe, plainly relate to those who have an op- 
 portunity of being acquainted with the Christian revela- 
 tion," &c. Vol. ii. p. 210. See also the same author 
 against Tindal, vol. ii. p. 575. Also, Bp. Conybeare 
 against Tindal, p. 419. 
 
 " Consider the world as divided into two parts, one 
 whereof has had the oracles of God committed to them, 
 and the other has been left to the guidance of mere 
 reason and nature, and from the maxim of the text, 
 (Luke xii. 48.) you may learn these general truths, 
 with respect to each sort and condition of men : first, 
 that no man shall be judged by a law of which he had 
 no knowledge, but every man shall stand or fall by the 
 light that was given him. It being true of every moral 
 action, what St. Paul has affirmed of alms-giving, " It 
 shall be accepted according to what a man hath, and 
 not according to what he hath not," &c. Bp. Sherlock's 
 Discourses, vol. ii. p. 121. 
 
 " The death of our Saviour, when he did die, was 
 just as beneficial as it could possibly have been, ever 
 so much earlier. And as we firmly believe, that it was 
 highly beneficial to many who trusted in God's merey, 
 
404 
 
 with a very obscure knowledge of him : so we are far 
 from denying, that it may have been beneficial to many 
 others, who trusted in the same mercy, without any 
 present knowledge of him at all." Abp. Seekers Ser- 
 mons, vol. iv. p. 145. 
 
 " Our Saviour laid down his life for the sins of the 
 whole world. He came, that, ' as in Adam all die, so 
 in Christ should all be made alive/ Clemens Romanus 
 an apostolical father, expressly declares, ' that the blood 
 of Jesus was so precious in God's sight, as to obtain 
 the privilege of repentance for the whole world, in 
 all past ages, and that the Ninevites, repenting upon 
 the preaching of Jonas, were saved by it, though 
 aliens from God.' From hence, we may conclude, 
 that though those, who have performed the condition 
 of the Gospel covenant, faith and penitential obedience, 
 shall shine out with distinguished glory ; yet that the 
 benefits of the passion shall be applied, even to those 
 that never heard his name. The sphere of his beni- 
 ficence extended backward to the foundation of the 
 world, and reaches forward to the last conflagration ; 
 so that nothing, which is capable of being saved is 
 ' hid from the heat thereof.' He became the Saviour 
 of all ages, from the first birth of time to its last period : 
 the Father of mankind from the rising up of the sun, 
 to the going down of the same. The blessings of 
 his coming into the world are as extensive as the 
 World, and as lasting as Eternity." Seed's Sermons, 
 vol. ii. p. 412. 
 
 " The Patriarchal, the Jewish, and Christian reli- 
 gion all profess to come from the only one God, 
 the creator of all things. Hence, the whole race of 
 
405 
 
 mankind must be the common object of its Creator's 
 care ; all his revelations, even those given only to a 
 part, must needs be thought ultimately directed to 
 the interest of the whole," &c. Bp. Warburton's Div. 
 Legat. vol. iv. p. 184. 
 
 " The Christian Dispensation is, in some sense, 
 universal, though the light of the Gospel has not been 
 every where enjoyed. The benefits of it went backward 
 to the creation, and forward to the consummation, 
 comprehending at the same time, all people and 
 nations, and languages. Our Redeemer, far from 
 being partial, has grasped the whole globe, and ex- 
 tended the chief of his blessings over all the ends of 
 the earth." John Balguys second Letter to a Deist, 
 p. 333, 
 
 " What shall be the lot of all those who lived and 
 died strangers to Christianity ? They are in the hands 
 of a gracious God, who may bestow on them the 
 mercies of a redemption of which they have never 
 heard. Without the death of Christ no flesh could 
 have been saved. But who can say, to how many, and 
 in what different ways, the merits of that death may 
 be applied ? For his sake, the sins may be pardoned of 
 all those who, in honesty and uprightness, did their 
 best, according to the knowledge vouchsafed them, 
 during the dispensation under which they lived. He 
 who holds up his hand at the bar of eternal judgment, 
 will not there be tried by a law which he never knew, 
 c. The same limitation must of course take place 
 in the case of infants, idiots, persons insane, and any 
 way so defective in understanding, as to be incapable 
 of learning and believing aright. He who made us 
 
406 
 
 knowetli whereof we are made ; he knows what is in 
 man, in every man, and will not exact the tale of 
 bricks, where he hath not thought proper to furnish 
 the straw. We may conclude, in like manner, con- 
 cerning what is called invincible ignorance, or igno- 
 rance, so circumstanced, as to admit of no remedy. 
 ' How can they hear without a preacher ?' Where 
 nothing is taught, nothing can be learned." Bishop 
 Homes Sermons, p. 473. 
 
 " Powerful is the atonement of our blessed Redeemer 
 to procure pardon for the greatest sinner who has been 
 penitent. We have all reason to believe, that amidst 
 numberless infirmities which attend humanity, what 
 the great Judge will chiefly regard, is the prevail- 
 ing turn of our heart and life, how far we have 
 been actuated by a sincere desire to do our duty. This 
 we know for certain, that all the measures of this 
 judgment shall be conducted with the most perfect 
 equity. God will not exact from any man what he 
 hath never given him. He will judge him according 
 to the degree of light that was afforded him, accord- 
 ing to the means of knowledge and improvement that 
 were put into his hands. Hence, many a virtuous 
 Heathen shall be preferred before many mere pro- 
 fessors of Christian faith." Blair's Sermons, vol. iv. 
 p. 565* 
 
 " When a missionary asked an old Indian chief, 
 ' Why do not you red men, know as much as we white 
 men ?' He readily answered, ' Because you have the 
 great word, and we have not.' It cannot be doubted, 
 but this plea will avail for millions of modern Heathen. 
 Inasmuch, as to them little is given, of them little will 
 
407 
 
 be required. As to the ancient Heathen, millions of 
 them were savages. No more will be required of 
 them, than living up to the light they had. But many 
 of them, especially amongst civilized nations, we have 
 great reason to hope, although they lived amongst 
 Heathen, were quite of another spirit, being taught of 
 God, by his inward voice, all the essentials of true 
 religion. Yea, and so was that Mahommedan Arabian, 
 who, a century ago, wrote the life of Hai Ebn 
 Yokdham. The story may be feigned, but it contains 
 all the principles of pure religion." Wesley s Sermons. 
 N. B. This life was translated by Simon Ockley, and 
 published 1708, and exhibits a very curious account 
 of Arabian philosophy. For many interesting anec- 
 dotes of Heathens, see " An Account of Two Danish 
 Missionaries," (Ziegenbalgh and Plutscho), published 
 by " The Society for the Propagation of the Gospel." 
 London, 8vo. 1718, 
 
 " The great scheme of our redemption in Christ, 
 was laid before the world began; and if we take 
 the account which itself gives of its designs, we shall 
 find the greatest of its benefits extended to all 
 mankind; viz. the covenant for restoring the whole 
 posterity of Adam to that immortality which he had 
 forfeited, &c. No doubt, there are great advantages, 
 and sure promises belonging to those who have been 
 so happy as to be included in the Christian covenant, 
 and hold it in faith and purity. But let us not exclude 
 others from the mercies of their common Lord, or mur- 
 mur at the good man of the house, if these also receive 
 every man his penny," &c. Bp. Laws Theory of Reli- 
 gion, p. 194, 195. 
 
408 
 
 " The Heathen, who had no assurance, and but slight 
 expectations of a future state, yet through an exalted 
 piety sacrificed the enjoyments of life; was recom- 
 mended to the Deity on grounds that no Jew, or Chris- 
 tian can be. And again, these would have allowances, 
 to which persons under a clearer light could have no 
 claim. Heathens, Jews, and Christians will be tried by 
 their conformity to the will of God, so far as they knew 
 it." Mainwarings Sermons, p. 99. 
 
 ' f All men have it in their power to do all that God 
 requires at their hands. All those who, on the whole, 
 and in the main, act suitably to their abilities and ca- 
 pacities, have a secret influence of God to help them 
 so far as is needful. All such persons have Jesus 
 Christ for their Redeemer, though he never was re- 
 vealed to them," &c. Jortiris Sermons, vol. i. p. 265. 
 
 " It is not to be expected, that the writers of the 
 New Testament should say much concerning the pos- 
 sibility of serving God, without the knowledge of 
 Christianity ; for their business was to recommend it, 
 as a gift of the utmost importance, to press men to 
 accept it, and to show them the fatal consequences of 
 rejecting it. But concerning the Gentiles, who never 
 heard the Gospel, and who had no revealed law, 
 St. Paul says of them, that they sometimes did, by na- 
 ture and conscience, the things contained in the law ; 
 and by so doing, performed an acceptable duty ; and, 
 consequently, they were not without those assistances, 
 external or internal, which may save a man from final 
 destruction. And the ancient Christians, with a general 
 consent, speak favourably of the wise and good Gen- 
 tiles, who made a proper use of their reason; and say, 
 
409 
 
 that the Gospel, in one sense, was as old as mankind, 
 and that its main duties had been ever practised by 
 the lover of truth and virtue. 
 
 " ' God is no respecter of persons ; but, in every 
 nation, he that feareth him, and worketh righteousness, 
 shall be accepted with him.' So long, then, as we be 
 careful to remember and acknowledge, that Christ is 
 the only Redeemer by whom we have access to the 
 Divine mercy and favour, and that there is no other 
 name under heaven given to men, by which they may 
 be saved ; we may fairly allow to these words an exten- 
 sive signification, and we may be permitted to say, that 
 God, the Universal Father of all, hath put it in the 
 power of every man who comes into the world, to per- 
 form his duty ; that He requires no more than he has 
 given ; that He will extend his mercy to all those who 
 act a sober and rational part to the best of their under- 
 standing and ability, and who seek Christ as a Saviour, 
 though they never had the opportunity and happiness 
 of knowing him." vol. iii. p. 360, 361. 
 
 " If, in any age or nation of the earth, any of the 
 race of Adam have, at the call of God, howsoever ad- 
 dressed to them, turned unto him, and repented of 
 their way, that repentance has been accepted only in 
 consequence of the sacrifice and death of Christ ; and 
 thus will it be found ultimately true, ' that there is 
 no other name under heaven by which we may be 
 saved/ And, surely, if it be undeniable, that the most 
 enlightened or purified Jew, or Christian, if the 
 patriarchs and prophets, the apostles and evangelists, 
 cannot be saved by their own works or merits, but 
 by the mediation of Christ alone, it were inconsistent 
 
410 
 
 and incredible to suppose, that those who were less 
 enlightened and purified, those who lived ' in that 
 ignorance that God winked at/ but who, though not 
 * under the (revealed) law, were a law unto them- 
 selves; the works of the law being written in their 
 hearts ;' it cannot be conceived, that the Divine justice 
 should accept of them for their own merits, or their 
 own righteousness. If, then, there be any possibility 
 of salvation for these, it is, assuredly, in consequence 
 of the interposition of Christ ; and to suppose there 
 is no possibility of salvation to any, who shall not have 
 lived under the Jewish or Christian covenants, but that 
 all the rest of mankind, without exception, shall inevi- 
 tably perish, is to deny ' that tender mercy of God 
 which is over all his works.'" Dean Graves on the 
 Calmnistic Controversy, p. 415. 
 
 " It is not declared in Scripture, that it is necessary 
 all men should be made acquainted with the circum- 
 stances of the redemption, to qualify them for a par- 
 ticipation in its blessings. Millions have partaken of 
 the corruption through Adam, in different ages and 
 degrees, without knowing the source of their cor- 
 ruption. And millions may have partaken of redemp- 
 tion through Christ, in equally different ages and 
 degrees, notwithstanding their ignorance of him in 
 this life. God, we are expressly told, ' is the Saviour 
 of all men, though especially of those who believe.' " 
 Eveleigh's Bamp. Lect. p. 1 1. 
 
 " It is every way consistent with the nature of God, 
 who is the merciful Father of all men, to presume, that, 
 however it has pleased his providence to exclude the 
 Heathen of every age from the light of the Gospel, 
 
411 
 
 they will find a saving interest in the death of Christ, 
 provided they have walked after the light which shone 
 on their hearts, though inferior, and less resplendent. 
 They were included in the misfortune of the first 
 Adam, and why should they be prohibited the benefits 
 of the second ? What ! because they did not believe 
 in Him of whom they had never heard ? No such 
 thing. The influence of the redemption by the one, 
 is surely as extensive as the effects of the other's trans- 
 gression ; and since the promise was given to Adam, 
 and, in him, to his posterity, they have as fair a right 
 to claim it, as the Jews or Christians." Talham's Dis- 
 courses, p. 59. 
 
 Bishop Butler, in his admirable chapter " On the 
 Want of Universality in Revelation," having reviewed 
 its different degrees of evidence, in different ages, 
 thus sums up his opinion : " If we put the case, that, 
 for the present, it was intended that the revelation 
 should be no more than a light, in the midst of a world 
 greatly overspread with ignorance and darkness ; that 
 certain glimmerings of this light extend in all direc- 
 tions to remote distances, in such a manner, as those 
 who really partook of it should not discern from 
 whence it originally came ; that some, in a nearer situ- 
 ation, should have its light obscured, and in different 
 ways and degrees intercepted; that others should 
 be placed within its clearer influences, and be more 
 enlivened, cheered, and directed by it, and that even 
 to these it should be no more, ' than light shining in a 
 dark place ;' all this would be perfectly uniform and of 
 a piece with the conduct of providence in the distribu- 
 tion of its other blessings. If the fact of the case really 
 
412 
 
 were, that some have really received no light at all from 
 the Scriptures, as many ages and countries in the Hea- 
 then world ; that others, though they have by means 
 of it, had essential and internal religion enforced on 
 their consciences, yet have never had the genuine 
 Scripture revelation, with its real evidences, pro- 
 posed to their consideration and the ancient Per- 
 sians and modern Mahometans may possibly be in- 
 stances of people in a situation somewhat like to this 
 that others, though they have had the Scriptures laid 
 before them as of divine revelation, yet have had it 
 with the system and evidence of Christianity so inter- 
 polated, (the system so corrupted, the evidence so 
 blended with false miracles,) as to leave the mind in 
 the utmost darkness and uncertainty about the whole ; 
 which may be the state of some thoughtful men in most 
 of those nations who call themselves Christian: and 
 lastly, that others have had Christianity offered to 
 them in its genuine simplicity, and with its proper evi- 
 dence, as persons in countries and churches of civil 
 and Christian liberty ; but, however, that even these 
 persons are left in great ignorance in many respects, 
 and have, by no means, light afforded them enough to 
 satisfy their curiosity, but only to regulate their life ; to 
 teach them their duty, and encourage them in the 
 careful discharge of it : I say, if we were to suppose 
 this somewhat of a general true account of the degrees 
 of moral and religious light and evidence which were 
 intended to be offered to mankind, there would be 
 nothing, in all such varieties, but may be paralleled 
 by manifest analogies in Providence* Nor is there any 
 
413 
 
 thing shocking in all this, if we would only keep in 
 mind that every one shall be impartially dealt with," &c. 
 Bp. Butler s Analogy y p. 219. 
 
 The following quotations from the earlier Fathers, 
 which I have selected from the Bishop of Winchester's 
 " Refutation of Calvinism," may be acceptable to some 
 of my readers, as shewing their sentiments, with respect 
 to our argument for the salvability of the Heathen. 
 
 " Let us look stedfastly at the blood of Christ, and 
 see how precious it is in the sight of God, which being 
 shed for our salvation, has obtained the grace of re- 
 pentance for all the world. Let us search into all ages, 
 and learn that the Lord has in every one given oppor- 
 tunity for repentance, to all such as are willing to come 
 unto him." Clemens Romanus, p. 282. 
 
 Justin Martyr says, " that all, who before the time of 
 Christ lived agreeably to reason, were Christians ; and 
 he particularly mentions Socrates, Heraclitus, Abraham, 
 Ananias, Asarias, Misael, and Elias," p. 295. " The 
 Father of the universe," says the same writer, " was 
 willing that Christ should take the curse of all, for the 
 whole human race," p. 299. 
 
 " Christ did not come for those only who believed on 
 him in the time of Tiberius Caesar, nor did the Father 
 make provision for those only who are now living ; but 
 for all those, who from the beginning, according to 
 their virtue in their generation, have both feared and 
 loved God, and have lived justly and piously towards 
 their neighbours, and have wished to see Christ and 
 hear his voice." Iren&us, p. 303. 
 
 " The Lord Jesus came to save all sinners. It was 
 right that he should show his will even to the ungodly, 
 
414 
 
 and therefore it was right that he should not pass over 
 even him who should betray him." Ambrose, p. 377. 
 " As all, before they are born, die in the first Adam ; 
 so also all, even those who were born before the coming 
 of Christ, are made alive in the second Adam." Idem, 
 p. 412. " It is clear that all men have a natural know- 
 ledge of God, and that no one is born without Christ, 
 or without having in himself the seeds of wisdom, of 
 justice, and of the other virtues." Idem, p. 412. 
 
 " God is not unjust to defraud the righteous of the 
 reward of righteousness, if the sacrament of the divi- 
 nity and of the humanity of Christ, which was manifest 
 in the flesh, has not been announced to them. * For 
 how should they believe, who have not heard ? and 
 how should they hear without a preacher ?' " Augus- 
 tine, p. 446. 
 
 " If God lightens every man that cometh into the 
 world, how does it happen that so many have remained 
 without light ? For all have not known the worship of 
 Christ. How then does he lighten every man ? as far 
 as depends on him. But if some voluntarily shutting 
 the eyes of their understandings, were unwilling to ad- 
 mit the rays of this light, their darkness was not in 
 consequence of the nature of the light, but of the wick- 
 edness of those who voluntarily deprive themselves of 
 the gift," &c. Chrysostom, p. 489. 
 
 " If it be true, that in consequence of Adam's trans- 
 gression, the whole race received the doom of death ; 
 it is manifest, that the righteousness of the Saviour pro- 
 cures life for all men." Theodoret, p. 505. 
 
 With regard to the opinions of the foreign re- 
 formers, they may be thus briefly classed and enume- 
 
415 
 
 rated. Luther appears to have been privately in fa- 
 vour of our sentiments ; but he did not think it neces- 
 sary to avow this sentiment as forming a part of his 
 public creed. Zuinglius, Pellican, and the Swiss re- 
 formers, were positively on our side. Melancthon may 
 safely be reckoned with us, Grotius, Arminius, with 
 the whole body of the Dutch Remonstrants, are also in 
 our favour. Of this, the authority of Limborch, { in- 
 star omnium/ may be cited as a pledge : " Quaeres, An 
 ergo illi, quibus verbum evangelii revelatum non est, 
 salutis esse participes possunt, cum Scriptura dicat, 
 in nullo alio, quam Christo, esse salutem/ Act. iv. 12. 
 eumque ( qui filium non habet, non habere vitam,' 1 
 Joan. v. 12. quin et absque fide in Christum, nullam 
 'esse salutem,' Marc. xvi. 16. Joan. iii. 16. Resp. 1. 
 Nemo ilia cognoscere tenetur, qua3 Deus ipsi non reve- 
 lavit, aut revelare noluit, Joan. xv. 22, 24<. nee ob illius 
 cognitionis carentiam quispiam damnabitur, Rom. ii. 12 
 2. Nemo interim salvabitur, nisi per redemptionem in 
 sanguine Christi ; quas sicut profuit illis, qui ante 
 Christum vixerunt, licet eum aut non, aut saltern non 
 nisi obscure admodum per umbras, ac typos, cognove- 
 runt; ita nihil repugnat ut et imputetur, non vi 
 promissi alicujus divini, sed per immensam gratiam 
 divinam, illis, qui, postquam mundo predicatus est, 
 eum absque sua culpa ignorant. Loca citata de illis 
 solis agunt, qui Christum sibi annunciatum per incre- 
 dulitatem rejiciunt. Illis nulla est salus." Theolog. 
 Christ, lib.iv. sect. xiii. p. 328. edit. 1686. 
 
 " As to the Heathen, though the light of reason 
 is but dim, yet they who have no better light to 
 walk by, and honestly make use of that light, as the 
 6 
 
416 
 
 only guide which God has given them, cannot fail to 
 be mercifully dealt with by infinite justice and good- 
 ness. This is the foundation of St. Paul's reason- 
 ing upon the state of the Gentile world, that God did 
 not then * leave himself without witness ;' the regular 
 returns of the seasons of the year, and the former and 
 latter rain coming at their set times, and blessing them 
 with plentiful harvests, were visible evidences of his 
 providence and goodness. And though, notwith- 
 standing these evidences, they fell into idolatry ; yet, 
 because these ' were times of ignorance,' in which they 
 had no other guide, but the light of nature, God 
 4 winked at them/ or bore with them," &c. Bp. Gib- 
 sons Pastoral Letters, p. 153. 
 
 " We are told, ' that God is no respecter of per- 
 sons ; but, in every nation, he that feareth God, and 
 worketh righteousness, is accepted with him.' But 
 such declarations must be considered as belonging to 
 those only who were never made acquainted with the 
 Gospel, and still their acceptance will be for the sake 
 of Jesus Christ, who died as a propitiation for the sins 
 of the whole world. The merits of his death are not 
 limited to those who call upon his name ; for, ' how 
 shall they call upon him in whom they have not be- 
 lieved ? and how shall they believe in him, of whom 
 they have not heard ? and how shall they hear without 
 a preacher ?' St. Paul by thus shewing that it has been 
 absolutely impossible for a great part of mankind to 
 believe in the Gospel, intimates that their unbelief will 
 not be imputed to them as a fault. He also says, that 
 6 the Gentiles are a law unto themselves ;' therefore 
 Gentiles, Jews, and Christians, have all had their re- 
 
417 
 
 spective rules of conduct equally derived from God, 
 by which they will be judged at the last day ; and the 
 salvation of the Jew and Gentile will be no less owing 
 to the merits of Christ, than that of the Christian ; for 
 there is none other name under heaven given among 
 men, by which we may be saved/' Bishop Tomline on 
 the Eighteenth Article. Elements , vol. ii. p. 321. 
 
 " It is true, one may allow these Heathen (the Green- 
 landers), in several respects, a preference before corrupt 
 Christians ; because they really avoid many vices, not 
 barely through the absence of bad examples, means, 
 and opportunities, or from a blameable self-praise and 
 self-interest ; but also from a principle of shame, which 
 shews that they have a notion, though it be obscure, 
 that this and the other thing is wrong or sinful, &c. 
 And undoubtedly it is no small plea in their favour, 
 that being enveloped in utter ignorance of revelation, 
 they are more obedient to the little light of their un- 
 derstandings, than most are to the knowledge they have 
 from the light of the Gospel." Grants s Greenland, 
 vol. i. p. 196. 
 
 " A missionary, being once in company of some bap- 
 tized Greenlanders, expressed his wonder how they 
 could formerly lead such a senseless life, void of all 
 reflection. Upon this, one of them answered as follows : 
 ' It is true we were ignorant Heathen, and knew 
 nothing of a God or a Saviour, and indeed, who should 
 tell of this till you came ? But you must not imagine 
 that no Greenlander thinks about these things. I 
 myself have often thought a kajak (a boat), with all its 
 tackle and implements, does not grow into existence of 
 
 E e 
 
418 
 
 itself, but must be made by the labour and ingenuity 
 of man, and one that does not understand it, would 
 directly spoil it. Now, the meanest bird has far more 
 skill displayed in its structure than the best kajak, and 
 no man can make a bird. But there is a still greater 
 art shewn in the formation of a man, than of any other 
 creature. Who was it that made him? I bethought 
 me, he proceeded from his parents, and they from 
 their parents. But some must have been the first pa- 
 rents. Whence did they come I Common report in- 
 forms me they grew out of the earth. But if so, why 
 does it not still happen that men grow out of the earth? 
 And from whence did this same earth itself, the sea, 
 the sun and the moon, and the stars, arise into exist- 
 ence ? Certainly there must be some Being who made 
 all these things, a Being that always was, and never 
 can cease to be. He must be inexpressibly more 
 mighty, knowing, and wise, than the wisest man. He 
 must be very good too, because every thing that he 
 has made is good, useful, and necessary for us. Ah ! 
 did I but know him, how would I love him and honour 
 him ! But who has seen him ? Who has ever con- 
 versed with him ? None of us poor men. Yet there 
 may be men, too, that know something about him. O 
 could I but speak with such ! Therefore (said he) as 
 soon as I heard you speak of this great Being, I be- 
 lieved it directly with all my heart, because I had so 
 long desired to hear it.' 
 
 " This testimony was confirmed by others, with more 
 or fewer circumstances. As for instance, they super- 
 added * A man is made quite different from the beasts. 
 
419 
 
 The brutes have no understandings, but they serve for 
 food for each other, and all for the use of man. But 
 man has an intelligent soul, is subject to no creature in 
 the world, and yet is afraid of the future state. Who 
 is it that he is afraid of there ? There must be a great 
 Spirit that has dominion over us. O did we but know 
 him. O had we but him for our friend !' " p. 198, 199. 
 
 The value of this quotation requires no comment ; it 
 is perhaps the most curious and genuine piece of Pagan 
 reasoning now extant, and, as such, it is of great im- 
 portance to my argument. 
 
 Without troubling the reader with any further quo- 
 tations, I would refer him generally to the admirable 
 appendix of Archbishop Laurence's Lectures for in- 
 formation on this subject; also, to the learned, but 
 ill-digested, work of John Goodwin ; entitled, " Re- 
 demption Redeemed ;" to the Bishop of Winchester's 
 Elements of Christian Theology, especially his Expo- 
 sition of the eighteenth Article. There is also a very 
 curious and learned work, entitled, " Tobias Pfanneri 
 Sy sterna Theologise Gentilis Purioris" (Basil, 1679.) 
 to which there is an appendix, " De salute Gen- 
 tilium," which is well worthy of consultation. I have 
 not been able to meet with the work by Eberhard, 
 a Swedish divine, " An Enquiry into the Doctrine 
 respecting the Salvation of the Heathen;" and, there- 
 fore, can say nothing of its merits. 
 
 With regard to those who have questioned or denied 
 this doctrine, I would, by no means, wish to speak dis- 
 respectfully of their learning, talents, or intentions. 
 But if any man can read the arguments of Calvin or 
 
420 
 
 Turretin, of Ridgley, or of Gill, on the subject of 
 the Heathen, and not feel the strongest repugnance to 
 their conclusions, I envy not that man's religion or 
 philanthropy. 
 
 Perhaps the baleful influence of Calvinism, even on 
 a mind of no common piety, and on talents of no 
 common excellence, cannot be more strikingly exem- 
 plified, than by referring to the Exposition of Bishop 
 Beveridge on the eighteenth Article, in which, after 
 declaring his concurrence with the harshest sentiments 
 of Augustine and Fulgentius, he thus sums up the 
 decision : " Though many Christians shall not go 
 into heaven, yet none but Christians can go to heaven. 
 Many that profess the name of Christ may not be 
 saved, yet all who deny Christ are certain to be 
 damned ; for it is by Christ, and by Christ only, that 
 we are, or can be saved." 
 
 Now, it is plain, that this view of the question has no 
 connexion with our statement for the salvability of 
 Heathen nations. First, We have said nothing about 
 those who deny Christ, but only as to those who are 
 ignorant of him. Secondly, We have neither asserted 
 nor insinuated, that any could be saved independently, 
 of his merits; the whole strength of our argument, 
 being founded on the supposition, that the merits 
 of Christ are universal, and equivalent to the sins of 
 the whole world. Thirdly, It should be decidedly un- 
 derstood, that this work is offered as an argument for 
 the salvability of all men, and not as a presumptuous 
 enquiry concerning the number of those who shall be 
 saved. 
 
421 
 
 But, that my reader may now clearly understand the 
 dreadful tenets (horresco referens) of the authors, to 
 whom Bishop Beveridge has referred, I will furnish 
 him with the originals. 
 
 " Firmissime tene, et nullatenus dubites, parvulos, 
 sive in utris matrum vivere incipiunt, et ibi moriuntur ; 
 sive cum de matribus nati, sine sacramento sancti 
 baptismatis, de hoc seculo transiunt, ignis aeterni 
 sempiterno supplicio puniendos. Fulgentius. 
 
 " Firmissime tene, et nullatenus dubites, non solum 
 omnes Paganos, sed etiam omnes Judaeos, hereticos, 
 atque schismaticos, qui, extra ecclesiain Catholicam, 
 praesentem firiierunt vitam, in ignem aeternum ituros, qui 
 praeparatus est diabolo et angelis ejus. Augustin. de 
 jfide ad Petrum Diaconum. 
 
 ADDENDA. 
 
 In the posthumous works of Dr. T. Balguy, lately 
 published, this subject is treated at large, and he thus 
 sums up his opinion : I conclude, that an honest 
 Heathen has the same title to salvation, which we have 
 ourselves; with this only difference, that he knows it 
 not. If, on this account, it be improper to say, that 
 God haspromised him salvation, yet his right is equally 
 strong in itself, being founded on the express declara- 
 tions of Him ' who cannot lie.' Enquiry concerning 
 Faith, sect. iii. 
 
422 
 
 Amongst the " Resolves of Owen Feltham," there is 
 a short essay on " the Salvation of the Heathen," 
 from which I take the following extracts. " I have 
 met with some that will not, by any means, allow that 
 a Heathen may be saved. I know not that they ever 
 read the book of life and death, or were admitted to 
 the counsel of the Most High ; otherwise, than by col- 
 lection arising from sound principles, and the tender 
 sense of human nature. Indeed, I know not how to 
 applaud their charity, that will desperately damn such 
 a world of men and the succeeding generations, of so 
 many ages past, and to come. Is it not enough, that 
 we may be admitted to be heirs ourselves, but all our 
 brethren must be disinherited ? Nor can I think God 
 approves their judgment, who so strictly undertake 
 to limit his mercies, which yet appear to us, not only 
 above, but over all his works," &c. p. 307. " But it 
 will be alleged, from Acts iv. " that salvation cannot 
 be had by any other but Christ. For there is no other 
 name given under heaven," &c. " and without faith in 
 him, salvation cannot be had ; and faith in him they 
 cannot have, because they never heard of him. I ad- 
 mit all but the last, and literally that too. I doubt not, 
 but all to whom the sound of the Gospel has come, are 
 strictly obliged to this nominal Christ is necessary to 
 those that have nominally heard of him, Yet who can 
 tie up the spirit of God from illuminating this to their 
 souls, either in this life, or in the very farewell of it ?" 
 &c. p. 308. " If any man object, that it is no privi- 
 lege, then, to be a Christian, I suppose him much mis- 
 taken for as St. Paul answers for the Jews, It is a 
 
423 
 
 chief thing that to them are committed the oracles of 
 God," &c. " They are pre-eminenced before the 
 rest of the world : any man will like his title better, 
 who is declared an heir; than his, who is but in a 
 capacity of adoption" &c. p. 312. The whole essay 
 is well worthy of perusal, though it is omitted in the 
 late edition by Mr. Gumming. 
 
APPENDIX II. 
 
 CONTAINING 
 
 STRICTURES 
 
 ON 
 
 " A HISTORY OF THE WORK OF REDEMPTION," 
 BY JONATHAN EDWARDS. 
 
APPENDIX. 
 
 No. II. 
 
 As a contrast to the evidence which has been adduced 
 from the Scriptures of the Old and New Testament, on 
 the principles of this work, in favour of the salvability 
 of the Heathen; I shall now lay before the reader 
 a short analysis of Jonathan Edwards' " History of 
 Redemption," from which he will be enabled to deter- 
 mine on which side the weight of Scriptural authority 
 preponderates. 
 
 This work was originally drawn up by Dr. Edwards 
 in the form of sermons, but is now " altered to that of 
 a continued treatise by John Erskine, D.D." As such, 
 it constitutes, I believe, one of the most popular 
 manuals of Calvinistic Theology, and is peculiarly 
 adapted for contrast with our argument, as it so nearly 
 corresponds in its formal divisions, whilst it totally 
 differs in its object and tendency. 
 
 The author commences with the assertion, that 
 " the work of redemption is a work that God carries 
 on from the fall of man to the end of the world." But, 
 instead of deducing from the universality of the remedy 
 from the universality of the disease, or from the com- 
 pass of its history ; he limits the design, to restoring 
 
428 
 
 " all the ruins of the fall, so far as concerns the elect 
 part of the world" p. 10. " Another great design," 
 he adds, "of God in the work of redemption, was 
 to gather together in one all things in Christ, in hea- 
 ven and in earth, i. e. all elect creatures ; to bring all 
 elect creatures in heaven and in earth, to an union one 
 to another," &c. p. 12. I shall willingly leave the rea- 
 der to decide, whether this account, or our own, best 
 accords with the simplicity of Scripture, as recorded in 
 Genesis. See Sect. 1, 2. 
 
 The first division of Dr. Edwards corresponds to 
 that which we have adopted, "extending from the 
 fall to the flood." " It is manifest," he observes, " that 
 Christ began to exercise the office of Mediator be- 
 tween God and man, as soon as man fell, because 
 mercy began to be exercised towards man immediately," 
 p. 15. From such an observation, it might have been 
 supposed, that he would have extended the Mediato- 
 rial office of Christ towards all mankind ; but he 
 expressly confines its benefits to " the care of the 
 church of the elect." So likewise, when he remarks, 
 that the Gospel was first preached on the earth in 
 the words, ' I will put enmity between thee and the 
 woman,' &c. it might have been concluded, that he 
 would have extended its benefits towards the whole 
 human race ; whereas he confines himself to the in- 
 ference, cc that God would subdue his enemies under 
 the feet of his Son," p. 16. 
 
 In these and subsequent examples, it should be 
 remembered, that our facts and premises being exactly 
 the same, we differ only as to the nature of the con- 
 clusions. I would request of my reader, therefore, 
 i 
 
429 
 
 nothing more, than a fair and impartial collation of 
 our respective reasoning. 
 
 The observations of Dr. Edwards, on the divine 
 origin of sacrifice, are very judicious, and though the 
 nature of my work has not led me to advert to this 
 topic, I beg leave to subscribe to his sentiments. 
 " The institution of sacrifice was a great thing done 
 towards preparing the way for Christ's coming, and 
 working out the Redemption. For the sacrifices of the 
 Old Testament were the main of all the Old Testa- 
 ment types of Christ, and his redemption, and it 
 tended to establish in the minds of God's visible 
 church, the necessity of a propitiatory sacrifice, in 
 order to the Deity's being satisfied for sin, and so 
 prepared the way for the reception of the glorious 
 Gospel, which reveals the great sacrifice in the visible 
 church ; and not only so, but through the world of 
 mankind," &c. " By this means all the nations of the 
 world had their minds possessed with this notion, that 
 an atonement for sin was necessary ; and a way was 
 made for the more readily receiving the doctrine of the 
 Gospel, which teaches us the atonement and sacrifice 
 of Christ" &c. p. 21. Nothing can be more satisfac- 
 tory than these observations, and they are quite in 
 unison with those which I have formerly adduced on 
 this subject. See Connection of Natural and Revealed 
 Theology, Sect. xix. xxv. part 1. and Sect. xx. xxii. 
 part 2. Nor, are they less in harmony with the doc- 
 trine of the salvability of all nations, through the aton- 
 ing sacrifice of Christ. Yet nothing of this kind is 
 deduced by Dr. Edwards. Instead of representing the 
 whole world, as brought into a state of reconciliation 
 
430 
 
 or salvability through the Mediatorial scheme of the 
 Gospel, he confines it to a point of individual and 
 personal privilege. Thus he represents " Adam and 
 Eve, as being the first fruits of Christ's redemption, 
 p. 32. And Abel, as the first soul that went to hea- 
 ven through Christ," p. 23. These facts may be 
 correct, but from this style of expression, we might 
 suppose, that each act of redemption was personal 
 and peculiar, and not in consequence of the general 
 system of mercy to penitent sinners *. He then notices 
 
 * It may be here proper to observe, that most of the prejudice and 
 opposition which has arisen against the doctrine of Heathen salva- 
 bility, may be traced to the rash and presumptuous manner in 
 which some of the ancient fathers and schoolmen have treated this 
 subject. Many of them, instead of connecting this doctrine with 
 the scheme of redemption through Christ, have represented reason 
 and philosophy as being to them a sufficient and independent 
 substitute for faith and repentance. Amongst these, may be 
 numbered Justin Martyr, Clemens Alexandrinus, Chrysostom, and 
 Hilary, with a host of Romish theologians. Others, if possible, 
 still more rash, have disputed and dogmatized about the salvation 
 of Heathen individuals. Even Luther is not quite free from this 
 imputation, with respect to Cicero : and to what an extent it has 
 been carried, may be conceived from a treatise having been ac- 
 tually published, " De salute Aristotelis !" See Bayle's Diet. Artie. 
 Aristotle. See also Dorm's Sermons, p. 261.763. 
 
 As the principles of the present work are altogether opposite to 
 such rash and unscriptural theories, I trust, that no attempt will 
 be made to confound my argument with theirs. The evidence 
 which I have adduced, being altogether scriptural, has no connec- 
 tion with any speculative reasoning. It is an endeavour to show, 
 that the salvability of the Heathen forms a necessary and essential 
 part of the doctrine of universal redemption, and therefore is 
 totally opposite to the assertions, "Ratio, pro fide, Graecis et 
 Barbarisj" " Pliilosophia, per se, jtistificavit Graecos," &c. And 
 as to the method of disputing, whether Socrates, or Cicero, Aris- 
 
431 
 
 the event which took place in the days of Enos, 
 " Then began men to call on the name of the Lord," 
 p. 24, a text which has puzzled the ingenuity of com- 
 mentators, but by which Dr. Edwards would under- 
 stand a more abundant pouring out of the spirit on some 
 favoured individuals ; an interpretation for which there 
 is not the smallest authority in the original. 
 
 The last particular which I shall notice in this por- 
 tion of the history, relates to his representation of the 
 church before the flood. " He confines the members of 
 this church (and none could be saved out of it) to the 
 family of Seth, and we cannot reasonably suppose,'* 
 he says, " that Seth's posterity were one fiftieth part 
 of the world," p. 29. These also fell away, so that, 
 " the church" was reduced to a single family ! Whe- 
 ther the history of Moses countenances these exclusive 
 representations, may be fairly doubted; but that it 
 does not warrant the Calvinistic conclusions of this 
 writer, there can be no question. Let me again re- 
 quest the reader to take his Bible, and to judge 
 between us. See part i. Sect. vL 
 
 We proceed to the Second Part of Dr. Edwards's 
 
 totle, or Heraclitus, were saved individually ; we can regard it, as 
 nothing better, than the Calvinistic doctrine of personal election, 
 applied to Heathen philosophers; and as we utterly disapprove of 
 this presumptuous method, when applied to believers, we cannot 
 be supposed to admire it, with regard to others. But the rule we 
 adopt is one of universal application, and it has the stamp of 
 Bishop Taylor's authority: "No man can be saved, unless he 
 knows saving truth j but every man may be saved, unless it be his 
 Qwcufault, and therefore, there is to every man revealed so much of 
 truth, as is necessary to his salvation." Ductor Dubitant. Book iv. 
 Sect. 2. Rule v. 
 
432 
 
 History, which extends from the flood to the call of 
 Moses. " The flood," he says, " was only a destruc- 
 tion of the seed of the serpent, in the midst of their 
 most violent rage against the seed of the woman ; and 
 thus delivering the seed of the woman, when in utmost 
 peril by them/' p. 32. " The giants that were in 
 those days, in all likelihood, got themselves their 
 renown by their great exploits against heaven, and 
 against Christ and his Church, the remaining sons of 
 God that had not corrupted themselves." Is it pos- 
 sible to read such expositions of Scripture, without a 
 feeling of sorrow and shame that they should ever have 
 been written ? 
 
 He admits the reason why the promise was given to 
 Noah, that God would not destroy the earth any more 
 by a flood, was this," that the grant of authority to 
 Noah was founded on the covenant of grace," p. 35. 
 But if so, the covenant of grace, it might have been 
 inferred, was the covenant given to all Noah's pos- 
 terity. Here, also, is an example of the same pre- 
 mises, from which are deduced quite opposite con- 
 clusions. Sect. viii. 
 
 " The dispersion of the nations, and the division 
 of the earth amongst its inhabitants, was done," he re- 
 marks, " to suit the grand design of redemption," p. 37. 
 yet he immediately after confines it to the benefit of 
 " the land of Canaan." " They were so placed, the 
 bounds of their habitations so limited round the land 
 of Canaan, the place laid out for the habitation of 
 God's people, as most suited the design of propagating 
 the Gospel amongst them." Deut. xxxiL &. " The land 
 of Canaan was the most conveniently situated of any 
 
433 
 
 place in the world for the purpose of spreading the light 
 of the Gospel thence amongst the nations in general. 
 The inhabited world was chiefly in the Roman empire 
 in the times immediately after Christ, which was in 
 the countries round about Jerusalem, and so properly 
 situated for the purpose of diffusing the light of the 
 Gospel amongst them from that place. The devil 
 seeing the advantage of this situation of the nations 
 for promoting the great work of redemption, and the 
 disadvantage of it with respect to the interests of his 
 kingdom, afterwards led away many nations into the 
 remotest parts of the world, to that end, to get them 
 out of the way of the Gospel. Thus, he led some 
 into America, and others into northern cold regions, 
 that are almost inaccessible," p. 37. 
 
 Upon this singular passage, which for absurdity and 
 extravagance can scarcely be equalled, I beg leave to 
 make the following observations : First, That the dis- 
 persion of the nations is represented in Scripture as 
 the immediate work and design of God ; and that so 
 far from confining them to the vicinity of Canaan 
 (which, considering their number and increase, 
 would have been utterly impracticable), we are ex- 
 pressly informed, that they were dispersed " over 
 the face of the earth, and that of these the whole 
 earth was overspread." Secondly, That the confusion 
 of languages was clearly designed to promote this dis- 
 persion, and to prevent their permanent intercommunity 
 with each other. Thirdly, That to represent the devil 
 as subverting the designs of Providence, is to overturn 
 the Divine omnipotence and supremacy. Fourthly, 
 That, even if the devil had defeated the intentions of 
 
 Ff 
 
434 
 
 Providence, still these nations ought not to have been 
 punished for that ignorance which they could not 
 avoid. Upon the whole, I am quite content, that the 
 point at issue, as it concerns the Heathen, should 
 be tried by our respective views of this single question : 
 Whether God, or the devil, was the author of that 
 variety of manners, and languages, and of that diver- 
 sity of tribes and nations, from which the gradations of 
 human knowledge and ignorance have arisen respect- 
 ing revelation. Let this be taken as the " experi- 
 mentum crucis" of the argument for the salvability of 
 Heathen nations. See Sect. viii. ix. x. 
 
 With respect to the call of Abraham, it is properly 
 observed, that it was given to uphold the knowledge 
 of the true God, and to carry forward the design of 
 Christ's redemption ; but there is no authority for 
 viewing it, as the casting off and exclusion of other na- 
 tions. Nor is there any evidence in Scripture to shew, 
 that the neighbouring nations sought to destroy Abra- 
 ham and the other Patriarchs ; but, on the contrary, 
 we have shewn, that they lived on terms of friendship 
 and hospitality with their contemporaries. Sect, xviii. 
 
 The renewal of God's covenant with Isaac and Jacob 
 was plainly designed to keep up their patriarchal faith, 
 and to preserve them from the contagion of surround- 
 ing idolatries. But Dr. Edwards views it, as if they 
 had been living just on the threshold of Christianity. 
 " Thus the covenant of God was now often renewed, 
 much oftener than it had been before. The light of 
 the Gospel now began to shine much brighter, as the 
 time drew nearer that it should come," p. 49. This is 
 making short work of chronology, when we remember 
 
435 
 
 that there was still a period of more than 1700 years 
 before the Christian era ! 
 
 Having noticed the celebrated prediction of Jacob, 
 Gen. xlix. 10. " And unto him shall the gathering of 
 the nations be," (which we might ivell have made a dis- 
 tinct section in relation to our argument ;) he observes, 
 that " even in this miserable, corrupt, and dark time, 
 God had still a people amongst the Israelites. The pa- 
 rents of Moses were the true servants of God, as we 
 learn by Heb. xi. 23. How miserable must be that 
 theology, which confines the number of the saved to 
 those only who are individually mentioned in Scripture ; 
 and how different might have been the inference. If 
 the parents of Moses are commended only for discharg- 
 ing a parental duty, who can doubt that the divine 
 mercy appreciates the smallest act of piety and virtue? 
 
 The next division of Dr. Edwards comprises the 
 Jewish economy, which he commences by affirming, 
 " That as the Israelites were now separated to be 
 God's peculiar people, so all other people on the face 
 of the whole earth were wholly rejected, and given over 
 to heathenism," p. 55. And this was permitted, ac- 
 cording to this writer, " that Christ's salvation of the 
 world of mankind might become the more sensible," 
 p. 54. He observes, " that it was the will of God, that 
 the whole world, Jews and Gentiles, should be con- 
 cluded in visible and professed unbelief, that so God's 
 mercy and Christ's salvation to them all might be visible 
 and sensible," p. 55. From such expressions, it might 
 have been supposed, he would have admitted the sal- 
 vability of all these Gentile nations, as well as of the 
 Jews. But he deduces no such consequence. These 
 
 Ff 2 
 
436 
 
 ages of darkness and impenitence were designed only 
 to show, " that mankind were utterly insufficient to de- 
 liver themselves from this darkness and idolatry," p. 
 50. This surely was a very costly and unfeeling me- 
 thod of evincing the extent of human weakness. But 
 the same effect could have been shown, on our hy- 
 pothesis, without this destruction of countless ge- 
 nerations. 
 
 When the Israelites were brought out of Egypt, 
 God inflicted such plagues on the Egyptians as obliged 
 them at length to let his people go. This was plainly 
 intended only as the means unto the end ; but Dr. Ed- 
 wards represents it, as done out of hatred and ill-will 
 towards Pharaoh and his people. " There was a glo- 
 rious triumph over earth and hell in that deliverance," 
 &c. p. 53. But we have shewn at large, that whilst God 
 was rescuing his people from captivity, he was also de- 
 sirous of sparing and improving the Egyptians, See 
 Exod. xxxii. 12. Deut. ix. 27, 28. From these and 
 other passages, it is apparent that Moses felt much 
 tenderness towards the Egyptians, (and when it is con- 
 sidered that he had married Jethro's daughter, this is 
 not very extraordinary), and that he, by no means, 
 wished to aggravate their punishment. Such passages 
 are in direct contradiction to the sentiments of those 
 writers, who represent God, as hardening Pharaoh's 
 heart, to bring about his destruction, and the general 
 destruction of the Egyptian nation. See Sect. xvii. 
 
 It is curious to observe, how eagerly Dr. Edwards and 
 writers of a similar description, adapt every circum- 
 stance to their peculiar theory. Thus, even the peaceful 
 sounds of the Gospel are typified, according to this 
 
 1 
 
437 
 
 author, by thedestruction of the Canaanites : and the fall 
 of Jericho is made symptomatic of " the preaching of 
 Gospel Ministers," p. 67. After this, I find nothing re- 
 lating to our argument, till the period of the Babylonish 
 empire. " There were three great and general over- 
 turnings of the world to come after this, before Christ 
 came. The first, by the Persians ; the second, by the 
 Grecians; and the third, by the Romans," p. 107. 
 But, instead of connecting these political revolutions 
 with the moral and spiritual welfare of mankind, Dr. 
 Edwards represents them as the mere work of the 
 devil ! " God suffered the devil to do his utmost, and 
 to establish his interest by setting up the greatest and 
 most glorious kingdoms in the world, before the des- 
 pised Jesus overthrew him and his empire," p. 109. 
 This is a curious method of connecting sacred with pro- 
 fane history. Even, when he adverts to the various dis- 
 persions of the Jews amongst the Heathen, he does not 
 associate them with any benefits to those who led them 
 away captive. Whilst he admits, that it had a beneficial 
 influence on the ultimate success of the Gospel, and 
 on the preaching of the apostles, he never regards it, 
 as having any beneficial influence on contemporary 
 generations. Thus when he alludes to Cyrus, Darius, 
 or Artaxerxes, as fulfilling the divine commands, he 
 does not speak, as if they or their subjects derived 
 any moral or religious advantages. "It was remark- 
 able, that the hearts of Heathen Princes should be so 
 inclined. It was the effect of his power, who hath 
 the hearts of kings in his hands, and turneth them 
 wheresoever he will, and it was a remarkable instance 
 of his favour towards his people," p. 121. 
 
 It is characteristic of all such writers, that, when 
 
438 
 
 they relate such extraordinary facts, they view them, 
 not in their effects on those who were contemporary 
 with them, but mereiy in their final relation to what 
 might take place some ages afterwards. Thus the 
 introduction of the Greek language, and the transla- 
 tion of the Septuagint version of the Old Testament, is 
 viewed by Dr. Edwards, not with any reference to 
 those who lived in the age of the Ptolemies, nor to its 
 general effect on the inhabitants of the east; but 
 merely, as it facilitated the preaching of the Gospel 
 in the age of the apostles, p. 127. I request my 
 reader to contrast our view of the Jewish economy, 
 and more especially of its latter period, with such 
 unfeeling and despotic reflections. Sect, xxix xlvi. 
 
 When we arrive at the close of this period, our 
 author makes the following observation ; ts God did 
 two things to prepare the way for Christ's coming, 
 wherein he took a contrary method to that which hu- 
 man wisdom would have taken. He brought his own 
 visible people very low, and made them weak ; but, 
 the Heathen, that were his enemies, he exalted to the 
 greatest height, for the more glorious triumph of the 
 cross of Christ. With a small number, in their great- 
 est weakness, he conquered his enemies in their great- 
 est glory. Thug Christ triumphed over principalities 
 and powers in his cross/' p. 133. All this is very 
 wonderful and unaccountable, on the principle of Dr. 
 Edwards ; but it is perfectly reasonable and compati- 
 ble with our argument. It is not true, that the Hea- 
 then were viewed by God as his enemies; if so, he 
 must have hated all mankind, except the Jews. Nor 
 is it true, that the devil had usurped the power and 
 prerogatives of God's providence. Nor is it at all 
 
439 
 
 wonderful, that, when the temporary scaffolding of the 
 Jewish economy was to be overthrown, the power of 
 the Gentiles should be augmented, in the very same 
 proportion, as the power of the Jews was diminished. 
 Such misconceptions shew, that Dr. Edwards has 
 altogether mistaken the designs and intentions of the 
 Jewish polity ; whilst they throw an additional lustre on 
 every argument for the salvability of Heathen nations. 
 We have now arrived at that part of Dr. Ed- 
 wards's History of Redemption, which comprises the 
 period of Christ's stay upon earth. He begins by 
 shewing the necessity of Christ's taking our nature 
 upon him to act as our Mediator ; but, by assuming 
 that nature, he became equally related to all mankind ; 
 and therefore, it is a direct argument in favour of 
 universal redemption. The same reasoning applies to 
 his subsequent reflections, and particularly to the last, 
 '* that the same world which was the stage of man's fall 
 and ruin, should also be the stage of his redemption." 
 p. 146. If so, that stage is the stage of the world. 
 His second head, which relates " to the fulness of time" 
 at which the incarnation took place, is also far better 
 adapted to a scheme, which embraces the whole world, 
 than any which is confined to a part. " There could not 
 have been," as he observes, " so fit a time for Christ 
 to come after the flood, before Moses' time ; for till 
 then, mankind was not so universally apostatized from 
 the true God ; they were not universally fallen into 
 Heathenish darkness," &c. p. 147. All this is un- 
 doubtedly true ; but it is equally true, on the hypo- 
 thesis of the salvability of the Gentile world, and it 
 comes with a far better grace, thar on the supposition, 
 
440 
 
 that the remedy was delayed for so many ages, without 
 providing for the intermediate and successive wants of 
 mankind. " It pleased God," says this author, " that 
 the curse ' dust thou art and unto dust tliou shalt 
 return, should have its full accomplishment and be 
 executed, in its greatest degree, on mankind before the 
 Redeemer came to purchase everlasting life for man," 
 p. H7. Alas ! that one who could adduce such a 
 comprehensive argument, should not perceive, that it 
 ought to have led to a conclusion no less compre- 
 hensive. 
 
 Thirdly, he dwells on the greatness and import- 
 ance of the incarnation, " When Christ was born, the 
 greatest person was born, that ever was, or ever will 
 be born," p. 149. But how much greater does Christ 
 appear, as the Saviour of all men, than as merely the 
 Saviour of some elect Christians ! and how much 
 more befitting the Creator of the world to become its 
 Redeemer, than to die only for a small portion of his 
 creatures. The same observation applies to the en- 
 suing observation, " that the birth of Christ was noticed 
 in heaven, ' when the morning stars sang together, and 
 all the host of God shouted for joy,' and, as they sang 
 praises then, so they do now, on this much greater 
 occasion, of the birth of the Son of God, who is the 
 Creator of the world" p. 150. But as the creation 
 was the creation of all men, so, to make this argument 
 good, the redemption should have been equally uni- 
 versal ; and even so it was proclaimed by the heavenly 
 host. " Glory to God, peace upon earth, and good- 
 will towards men." See Sect, xlvii. xlviii. 
 
 Again, he says, " that notice was taken of it by the 
 
441 
 
 Gentiles, which appears in the wise men cf the east; 
 great part of the universe does, as it were, take a 
 joyful notice of the incarnation of Christ, heaven took 
 notice of it, and its inhabitants sung with joy. The 
 lower world, the world of mankind, does also take 
 notice of it, in both parts of it, Jews and Gentiles" 
 p. 151. All this we have adduced, as forming an 
 integral portion of our argument for the salvability of 
 the Heathen ; and we are content to let any unpre- 
 judiced reader decide, whether we are not fairly 
 entitled to all its influence. Sect. xlix. 
 
 He proceeds to observe, " that the satisfaction of 
 Christ consists in his answering the demands of the 
 law on man, which were consequent on a breach of the 
 law. These were answered by his suffering the penalty 
 of the law," &c. p. 153. But whatever be the force of 
 this reasoning, it applies, surely, far more fully to a 
 scheme, which embraces the whole, than that which is 
 confined to a part. How much grander is it to view 
 the " one oblation of Christ upon the cross, as a 
 perfect redemption, propitiation and satisfaction for all 
 the sins of the whole world, both original and actual ;" 
 (Artie, xxxi.) than to state it, in the special pleadings 
 of this writer. " All that Christ did in his state of 
 humiliation, which had the nature of obedience, or 
 moral virtue or goodness in it, in one respect or 
 another, had the nature of merit, and was part of the 
 price, with which he purchased happiness/or the elect." 
 p. 154. 
 
 Still dwelling on Christ's righteousness, he observes, 
 " that every command which Christ obeyed, may be 
 reduced to that great and everlasting law of God, 
 which is contained in the covenant of works ; that 
 
442 
 
 eternal will of right, which God had established be- 
 tween him and mankind. Christ came into the world 
 to fulfil and answer the covenant of works ; that is, 
 the covenant which is to stand for ever, as the rule of 
 judgment; the covenant which we had broken, and 
 the covenant which must be fulfilled/' p. 156. I could 
 be content again to rest the whole argument on these 
 statements, and on the conclusions to which they natu- 
 rally lead. If all men were originally included under 
 the covenant of works, and if Christ came to take 
 that covenant on himself, then he came to rescue all 
 from the effects of their delinquency. And it is 
 thus Scripture represents it : et As by the one man's 
 disobedience, many" (the many) " were made sin- 
 ners ; so by the obedience of one, shall many " 
 (the many) " be made righteous." Horn. v. 19. See 
 
 Sect. Ixxxv. 
 
 From these, and several of the subsequent reasonings 
 
 of Dr. Edwards, the superior evidence for Universal 
 Redemption may be clearly discerned. There can be 
 no stronger proof of any triumph, than to find our ad- 
 versary's premises conducting us to the very conclu- 
 sion which we advocate against him. I could be 
 content to maintain the cause of the Heathen, on the 
 acknowledged doctrines of Calvinism, so far as it is built 
 on evangelical principles ; and to demonstrate the credi- 
 bility of this argument from the beauty and consistence 
 which it brings to every Gospel motive. Thus, the 
 subsequent reasoning of Edwards, respecting the per- 
 fection and infinity of Christ's righteousness, becomes 
 far more solid and intelligible if applied to the 
 scheme of Universal Redemption, than to that of any 
 partial salvation. So, likewise, his observation on the 
 
443 
 
 greatness and extent of Christ's sacrifice on the cross. 
 " Herein," says Edwards, " he was the antitype of all 
 that had been done by all the priests, in all their sacri- 
 fices and offerings from the beginning of the world," 
 p. 164. How literally true on our hypothesis ! How 
 partially true on the principles of Calvinism ! 
 
 " There are some particular virtues," he remarks, 
 " which sinful men may have, which we have not in 
 Christ; not from any want or defect of virtue, but 
 because his virtue was perfect, and without defect. 
 Such is the virtue of repentance, and brokenness of 
 heart for sin, and mortification, and denying lust," 
 p. 164. Such observations, it should be remembered, 
 apply to all men ; to virtuous Heathen, as well as to 
 the members of the Christian Church. And, it is pro- 
 bable, that in the sight of God, " who seeth not as man 
 seeth," that good men, that is, all who act according 
 to the light which they enjoy, whether Christians or 
 Heathen, approximate far more nearly to each other 
 than we are willing to allow. South observes, " that 
 the universal light, which we usually term the light of 
 nature, may also rightly be termed the light of the 
 Spirit. It is called the light of nature, because of its 
 general inherence in all men. ' It enlightens every 
 man that cometh into the world.' But, it is the light 
 of the Spirit, in respect of the Spirit's efficiency, in that 
 it is the producing cause of it, as it is of every good 
 and perfect gift." And he adds, " that faint and weak 
 as this light is, it is all that the Heathen had, and 
 that by this light they shall be judged." Sermons, vol. 
 xi. p. 237. 
 
 When Dr. Edwards afterwards enlarges on the 
 character of Christ, and on his " meekness and love," 
 
444 
 
 &c. it is impossible not to perceive how much all these 
 observations would gain on the principles of Universal 
 Redemption, and how much they are contracted by 
 his own theory. " What a spirit of forgiveness," he 
 exclaims, " did he exhibit! so that he fervently and 
 effectually prayed for their forgiveness, when they were 
 in the highest act of provocation which they ever per- 
 petrated; viz. nailing him to the cross: ' Father, 
 forgive them, they know not what they do/ " p. 167. 
 Is it not strange that we should have appealed to the 
 same facts for the very purpose of drawing opposite 
 conclusions ? I was certainly not aware of Edwards's 
 mode of reasoning, when I drew up my series of 
 Scriptural evidences, for I had never read his work 
 on Redemption. But I now leave it for my reader to 
 decide, which of us may lay claim to these circum- 
 stances of our Saviour's life. See Sect. Ixxii. 
 
 " Now was accomplished," continues this writer, 
 " the main thing that was pointed at by the various 
 typical institutions of the ceremonial law, and by all 
 the typical dispensations, and by all the sacrifices from 
 the beginning of the world, &c. " Then was finished all 
 that was required to satisfy the threatenings of the law, 
 and all that was necessary in order to satisfy Divine 
 justice ; then the utmost that vindictive justice de- 
 manded, even the whole debt, was paid. Then was finished 
 the whole of the purchase of eternal life. And, now, 
 there is no need of any thing more to be done towards 
 the purchase of salvation for sinners ; nor has any 
 thing been done since, nor will any thing more be done 
 for ever and ever," p. 174. Without binding myself 
 to approve of some part of this statement, (especially 
 that which speaks of the vindictive justice of God) 
 
445 
 
 I would only observe, that upon the principle of 
 Universal Redemption, there is a force, majesty, and 
 sublimity in the doctrines here inculcated, which they 
 can never possess on any other hypothesis. But, I 
 must now proceed to notice what this writer styles 
 the " Improvement." 
 
 Whether we regard this subject, then, as matter of 
 " reproof," or of " encouragement," I am content, that 
 the question should be tried by its practical effects, on 
 the minds and opinions of believers. And, first, as 
 " matter of reproof." " God sent his Son into the 
 world, bringing to pass a thing before unknown ; viz. the 
 union of the Divine with the human nature. You have 
 been guilty of slighting the great Saviour," &c. p. 175. 
 Surely all such remonstrances to sinners acquire great 
 force from believing Christ to be the Saviour of all 
 men. Secondly, he says, " it affords matter of reproof 
 to those who, instead of believing in Christ, trust in 
 themselves for salvation/' &c. But this caution be- 
 longs to those, who make the act of Christian faith 
 indispensable to the benefits of Christ's Redemption. 
 Christians are saved, not by faith, but through faith. 
 It is by grace that all men are saved, or put into the 
 condition of salvation ; but when the instrument, the 
 method, is mistaken for the cause, there is no little 
 danger, lest we make void the covenant of grace. 
 First, to use Dr. Edwards's own words, " We take on 
 us then to do the work of the great Saviour of the 
 world." Secondly, If we trust " in our own righteous- 
 ness (or, what is the same thing, in our own faith), 
 then, all that Christ did to purchase salvation is in 
 vain," p. 176. Hence, we conclude, that self-righte- 
 
446 
 
 ousness is just as chargeable on those who make faith, 
 the exclusive foundation of their hope towards God, 
 as on others who make a boast of their good works. 
 If any thing, whether an act of the mind, or of the 
 body, be made the substitute for what Christ has done 
 and suffered for us, then so far we must destroy the 
 covenant of grace *. 
 
 It is of great importance, that these remarks should 
 be calmly and deliberately considered ; for, it is pro- 
 bable, that many who doubt, or deny the saivability of 
 the Heathen, do it from false and mistaken notions 
 concerning the indispensable necessity which they 
 attach to the doctrine of justification by faith. But 
 " genuine faith," as an eminent dissenter of the present 
 day has observed, " when considered as a principle, is 
 characterised, not so much by the particular truths 
 which it embraces, as by its origin, its nature, and its 
 effects. When St. Paul describes the faith, by which 
 the elders obtained a good report, he refers not to the 
 mysteries of the Gospel, but specifies the persuasion, 
 that the worlds were made or created by the word of 
 God, in opposition to the opinion, that they were 
 formed out of pre-existent matter, which universally 
 
 * " Cum igitur dicimus, fide justificamur, non hoc intelligimus, 
 propter ipsins dignitatem : sed haec est sententia, consequi nos 
 remissionem peccatorum et imputationem justitiae, per misericor- 
 diam, propter Christum. Vertim base misericordia non potest 
 accipi, nisi fide," &c. August. Confess, de fide, p. 22. Justificamur 
 gratis ipsius gratia, per Redemptionem quae est in Christo Jesu." 
 Saxon. Confess, p. 79. et Wirtemberg. Confess, p. 145. " Deus 
 aolus nos justificat, el duntaxat propter Christum. Ided fidei trj- 
 buitur justificatio, maxime propter Christum, et non ided, quia 
 nostrum opus est." Helvet. Confess, p. 45. 
 
447 
 
 prevailed in Pagan philosophy. He also enumerates 
 amongst its legitimate objects, the belief, " that God 
 is, and that he is the rewarder of them that diligently 
 seek him." " And whosoever examines with attention the 
 various examples which he adduces of the operation of 
 that principle, must be convinced, that the idea of a 
 vicarious propitiation is not absolutely essential to its 
 nature ; however necessary to salvation it has become, 
 in consequence of the clear revelation of that doctrine." 
 Hall's Christian Baptism, p. 45. 
 
 To the narrowness of Edwards, to the sourness of 
 Gill, and to the bitterness of Ridgeley, I am proud to 
 oppose the authority of this profound and eloquent 
 non-conformist. Mr. Hall is a writer who would be 
 an ornament to any Christian community ; and I only 
 lament that we cannot number him amongst ourselves. 
 " Cum talis sis," &c. His argument respecting 
 Jewish believers might almost be transferred to our 
 reasoning respecting the more virtuous Heathen. If 
 the justice of these observations be admitted, the situ- 
 ation of Jewish believers will appear to have been 
 far removed from that of Christians ; and the Gospel 
 Dispensation will derive a prodigious accession of 
 splendour from the comparison. It will be seen, they 
 were " shut up," to use the language of inspiration, 
 " unto the faith to be revealed ;" that their state was 
 comparatively gloomy, though not hopeless ; and that 
 they were upheld by general assurances of Divine 
 mercy, confirmed by the acceptance of their offerings, 
 whilst they possessed no clear or distinct conception of 
 the way in which it would be displayed, or by what 
 expedient its exercise could be rendered consistent 
 
448 
 
 with the immutable holiness and justice of the Divine 
 nature. " Ibant obscuri sola sub nocte patentes." 
 p. 44. Leaving these profound observations to be 
 meditated by my reader at his leisure, in connection 
 with our general argument for the salvability of the 
 Heathen ; I shall proceed briefly to notice the remaining 
 part of Dr. Edwards's history, so far as it concerns 
 this topic. 
 
 " All the dispensations of God's Providence hence- 
 forward, even to the consummation of all things, are 
 to give Christ his reward, and fulfil his end, in what he 
 did and suffered upon earth, and to fulfil the joy that 
 was set before him," p. 185. This is undoubtedly 
 true, inasmuch as the kingdom of this world is the 
 mediatorial kingdom of Christ. But, " if all things 
 were created by him, and for him, and if he is the 
 head of all things," c. then, " to see of the travail 
 of his soul, and be satisfied," the Heathen should be 
 numbered amongst the objects of his death, and the 
 trophies of his cross, because they have always consti- 
 tuted the great majority of the human race. Sect. xcix. 
 " The end of God's creating the world was to pre- 
 pare a kingdom for his Son (who is appointed heir of 
 the world), and that he might have the possession of it, 
 a kingdom which should remain to all eternity," p. 188. 
 But is any kingdom to be enjoyed, only by keeping a 
 small province in possession? He afterwards alludes 
 to Christ's coming to judgment. And whom will he 
 come to judge ? Is it not all men, of all ages, even those 
 millions of Heathen,whom Edwards represents as having 
 no interest, no connection with Christ ? Sect, xciii. 
 This writer speaks of the kingdom of Christ as ad- 
 
449 
 
 vancing only by small degrees from the " fall of Jerusa- 
 lem to Constantine, and from Constantine to the fall of 
 Antichrist," p. 192. If taken historically, this may be 
 true; but, as matter of redemption, " his kingdom 
 ruleth over all from the beginning, and his dominion 
 is from generation to generation." Sect. Ixxxix. 
 
 He then enquires, <f why the setting up of Christ's 
 kingdom, after his humiliation, should be so gradual, 
 by so many steps, that are so long in accomplishing ; 
 since God could have finished all at once," p. 193. To 
 this he replies, 1st. That it renders the glory of God 
 more visible to his creatures. 2d. That Satan is more 
 gloriously triumphed over. But these are very poor and 
 insufficient arguments, on this author's hypothesis. It 
 is not easy to see how the glory of God can be mani- 
 fested, by his looking with indifference on the eternal 
 happiness of the greater portion of mankind ; nor, in 
 what manner Satan can be triumphed over, by leaving 
 countless generations as his victims. But there are no 
 such difficulties on the supposition, " that every man shall 
 be rewarded according to his works," and that the glory 
 of God shall be manifested hereafter by the salvation 
 of thousands who have never heard the tidings of the 
 Gospel. The argument from the resurrection of Christ 
 also clearly belongs to us, inasmuch as the Heathen 
 shall rise again solely in virtue of him, " who is the 
 resurrection and the life." See Sect. Ixxi. 
 
 " All nations but the Jews," he says, " and others 
 who had, at one time or another, joined with them, had 
 been rejected from about Moses' time," p. 210. How 
 coolly can such a writer close the gates of mercy on 
 
450 
 
 mankind ! But he endeavours to compensate for the 
 loss of past ages, by a very exaggerated account of the 
 conversion of Heathen nations to Christianity. " Men 
 were changed from heing Heathenish and brutish, to 
 be children of God ; were called out of Satan's 
 darkness into God's marvellous light ; and in almost all 
 countries throughout the known world were assemblies 
 of God's people" p. 210. Without denying the rapid 
 spread of Christianity on its first promulgation, every 
 one must see, this is a very false and erroneous state- 
 ment, if it be meant to insinuate, that the Christian 
 Church has, in any age of the world, included even 
 one fourth of its whole inhabitants ; not to urge, that, 
 on the principles of Calvinism, it is only a very small 
 part of professing Christians who are esteemed amongst 
 " the elect." Rari nantes in gurgite vasto. 
 
 To what an extent this writer would carry his prin- 
 ciple of rejection, may be conjectured, from his consi- 
 dering all the Jews as being now individually cut off 
 from salvation, p. 2\2. ; an inference, for which, I ap- 
 prehend, there is not the smallest authority in the New 
 Testament ; but which, if admitted, would establish 
 Calvinism in all its consequences. The Jews, it is true, 
 are no longer the peculiar people of God, but they are 
 evidently living under a peculiar Providence, and are 
 reserved for certain special and important purposes, 
 connected with Christianity. They are, then, neither 
 in the state of Christian believers, nor of avowed In- 
 fidels, nor of Pagans : but are the unwilling witnesses 
 to the truth of the Gospel. To suppose that they have, 
 " the vail left upon their hearts," only to render them fit 
 
451 
 
 subjects for everlasting punishment, is so horrible, that 
 none but a Supralapsarian could harbour the thought. 
 They will be dealt with, individually, according to their 
 deserts ; but to conclude that every Jew, who does not 
 embrace Christianity, will be eternally condemned, is 
 an inference which would destroy our trust in the 
 mercy and justice of God. 
 
 After the fall of Jerusalem, Dr. Edwards proceeds 
 to shew, " how the success of Christ's purchase" (I pre- 
 sume, he means the Gospel) " was carried on till the 
 destruction of the Heathen empire in the time of Con- 
 stantine," p. 214. This phrase, the Heathen empire -, 
 is very obscure and ambiguous. Alas ! the same em- 
 pire even now extends over the greater part of the ha- 
 bitable world ! 
 
 Notwithstanding many persecutions, the Christian 
 church existed in its greatest purity, during the first 
 three centuries, and before it obtained any secular 
 establishment. Yet this author represents the age of 
 Constantine, as almost like the second advent of 
 Christ. " Christians had no persecutors now to fear. 
 Their persecutors were all now put down," &c. p. 221. 
 " Heathenism was now abolished, the Heathen priests 
 were dispersed and banished," p. 221. " Satan, the 
 prince of darkness, that king and god of the Heathen 
 world, was cast out," p. 222. Whoever remembers 
 the numerous errors and heresies which were then 
 imported into the church, will deem this language 
 very rash and incautious ; not to say, that it is speak- 
 ing of Rome and its neighbourhood, as if the habit- 
 able world had been confined to Italy. 
 
452 
 
 Yet he is correct in attributing all the religion that 
 is in the world to the Scriptures ; " that hence Chris- 
 tians, Jews, Mahomedans, and Deists originally came 
 by their knowledge of God," p. 224. But how much 
 more appropriate is this sentiment, when combined 
 with the principle of universal salvability. In our 
 view, all men, whether they acknowledge it or not, 
 are indebted to the Gospel, because it has provided 
 all with the means of salvation, by removing the 
 original curse of the fall ; but, according to this writer, 
 the great majority are connected with it only as a 
 necessary evil. It is to them, not " the savour of life 
 unto life; but only of death unto death." This is 
 their condemnation, not " that light has come into the 
 world, and they loved darkness, rather than light;" 
 but they are condemned, because they have no eyes 
 to see, no ears to hear, and because the light has 
 been absolutely denied them. 
 
 After the age of Constantine, Dr. Edwards pro- 
 ceeds to notice the conversion of several Pagan nations, 
 " the Iberians, the Goths, the Burgundians," &c. 
 p. 230. But, when it is considered, what kind of 
 Christianity they embraced, how blended with idol- 
 atry and superstition ; I apprehend, that on Calvinistic 
 principles, there can be no great cause for exultation. 
 With us, every thing remains just and equable ; 
 because " every man shall be judged according to that 
 he hath." 
 
 His next period extends "from the rise of anti- 
 Christ to the reformation of Luther," p. 130., i. e. dur- 
 ing the thousand years of the darkness of the middle 
 
453 
 
 ages. Throughout this long period, though Christianity 
 was professed in this part of the world, yet it was so 
 debased and corrupted, . as scarcely to deserve the 
 name. And unless, we suppose that " God winked at 
 these times of ignorance," almost as much as he winked 
 at the times of Heathen darkness, how can we believe, 
 that the multitudes, who then lived and died, could 
 participate in the benefits of redemption ? 
 
 The truth is, that if this rigid and exclusive system 
 were applied to individuals of various countries, talents, 
 habits and modes of thinking, the generality of pro- 
 fessing Christians would stand no better chance, than 
 the generality of Heathen. In many ages of the 
 Church, it was scarcely possible, to avoid the taint of 
 heterodoxy ; in others, the errors of Popery obscured 
 all the western part of Christendom. But are we to 
 suppose, that no allowance will be made for the faults 
 of involuntary ignorance ? We urge, then, only the same 
 equitable treatment for the Heathen, which we must 
 necessarily urge for individuals amongst ourselves ; and 
 if we are so severe and bigoted as to deny it to the 
 majority of mankind, I know not how we can expect 
 to obtain it for our more aggravated failings. " With 
 what measure ye mete," &c. 
 
 These remarks are wrung from me by the unsparing 
 severity of Dr. Edwards's review of the " ages preced- 
 ing the Reformation." Allowing this to be " the darkest 
 and most dismal day that ever the Christian church 
 saw," p. 230., yet, surely the cotemporaries of these 
 dark ages were answerable only for the degree of light 
 which they possessed. But, to denounce the poor Chris- 
 
454 
 
 tians of those superstitious times, as universally the 
 children of the devil, is nothing more than the 
 natural consequence of supposing, that all the Hea- 
 then will be condemned for their involuntary ignorance 
 of the Gospel. 
 
 Nor, in fact, according to these unfeeling sentiments, 
 can we have gained much even by the Reformation 
 itself. If every deviation from any given standard, 
 is laid down as excluding men from the benefits of 
 Christ's redemption; if Anabaptists, and Quakers 
 and Arminians, as well as Arians, and Socinians, (see 
 p. 246.), are to be denied all participation in the 
 covenant of mercy, then, even the Christian church 
 itself is little better than one vast Aceldama, and we 
 may exclaim of others and of ourselves, " Who then 
 can be saved ?" 
 
 But, as if aware that he was carrying these ex- 
 clusive principles too far, this writer proceeds " to 
 shew, what success the Gospel has more lately had, 
 and what success it has had in these latter times of the 
 reformed church." This success he arranges under 
 three heads. " First, reformation in doctrine and wor- 
 ship, in countries called Christian. Secondly, propa- 
 gation of the Gospel amongst the Heathen. Thirdly, 
 revival of religion, in the power and practice of it." 
 p. 247. 
 
 With regard to the first, he adverts merely to the 
 civilization of Russia by Peter the Great ; as if the 
 souls of the Russians could have been affected by the 
 improvements of naval tactics, or by any other similar 
 refinements. But, even supposing this to be the case, 
 
 1 
 
455 
 
 who does not see, that their responsibility must have 
 increased together with the progress of their knowledge? 
 As to the second, " the propagation of the Gospel 
 amongst the Heathen/' he first notices its progress 
 in America, " where it is certain, that the devil 
 did quietly enjoy his dominion over the poor na- 
 tions of the Indians for many ages," p. 248. He 
 adverts also to the labours of our missionaries, on the 
 coasts of Malabar, and to the pious exertions of Her- 
 man Frank ; and if he had lived to these times, he 
 might have spoken, in far higher terms, of the con- 
 version of the Heathen in various quarters of the 
 globe. But, without wishing, in any degree, to depre- 
 ciate the value of these missionary exertions, I must be 
 allowed to say, that, their success is even now very 
 partial, if compared with the whole surface of the 
 habitable world. So little impression has been made 
 on Mahomedan countries, that even, at this moment, 
 the number of Mahomedans is almost equal to that of 
 Christians. Nearly the whole of Africa, the greater 
 part of Asia, and a large portion of America re- 
 main under the exclusive dominion of Paganism. In 
 Christendom, the Romish church still retains an im- 
 mense majority; and the adherents of the Greek 
 church are, at least, equal to the Protestants in their 
 numbers. I mention these facts, not for the purpose 
 of undervaluing our advantages, but of manifesting 
 the nature and extent of the argument. The cause 
 which I have been advocating, on the part of the 
 Heathen, is, in truth, the cause of every individual of 
 the human race, " Barbarian, Scythian, bond or 
 
456 
 
 free." Unless we apply these equitable and compre- 
 hensive principles to individuals of all ages and coun- 
 tries, of all tongues and kindreds, there can be no 
 hope for the great majority of mankind, and then, 
 none, but the Calvinist, can find pleasure in contem- 
 plating the history of the world. 
 
 But, it is the beauty and perfection of this argument, 
 that it can be accommodated to every variety of light 
 and shade, arid that it can suit the savage wandering 
 in his woods, or a Newton grasping the laws of the 
 universe. Whilst it leaves each individual strictly re- 
 sponsible for what he enjoys, and is therefore as far re- 
 moved from deistical indifference, as from philoso- 
 phic presumption ; it teaches us, that the mercy of 
 God, towards penitent sinners, can be administered 
 only through the scheme of Christ's redemption. 
 " There is no other name given under heaven whereby 
 we may be saved." And thus it connects the whole 
 series of human events with the importance of the 
 Gospel dispensation, and exhibits the whole reign 
 of Providence, as inlaid and identified with the glories 
 of Christ's kingdom. With these sentiments, I close 
 this review of Edwards's History of Redemption, by 
 appropriating his concluding reflections, as exactly 
 suited to our view of the Christian dispensation. 
 
 " Here we may see what a consistent thing Divine 
 Providence is. The consideration of what has been 
 said, may greatly serve to shew us the consistency, order, 
 and beauty of God's works of providence. If we behold 
 these events in any other view, it will all look like con- 
 fusion ; like a number of jumbled events coming to pass 
 
457 
 
 without any order or method ; like the tossing of the 
 waves of the sea ; things will look as though one con- 
 fused revolution came to pass after another, merely by 
 blind chance, without any regular, or certain end. 
 
 " But, if we consider the events of Providence, in 
 the light which they have been set before us under this 
 doctrine, and in which the Scriptures set them before 
 us, they appear far from being jumbled and confused, 
 an orderly series, all wisely ordered, and directed, 
 in excellent harmony and consistence, tending to one 
 end. The wheels of Providence are not turned round 
 by blind chance, but they are full of eyes round 
 about, as Ezekiel represents, and they are guided by 
 the Spirit of God ; where the Spirit goes, they go, and 
 all God's works of providence, through all past ages, 
 meet in one at last, as so many lines meeting in one 
 centre." 
 
 "It is with God's works of providence, as it is 
 with his works of creation. It is but one work. The 
 events of Providence are not so many distinct, in- 
 dependent works, but they are rather so many dif- 
 ferent parts of one work, of one regular scheme. 
 They have all one foundation, and are united at last 
 in one top stone. 
 
 " God doubtless is pursuing some design, and car- 
 rying on some scheme, in the various changes and re- 
 volutions which, from age to age, come to pass in the 
 world. It is most reasonable to suppose, that there is 
 some certain great design, to which, Providence subor- 
 dinates all the great successive changes in the affairs of 
 that world, which God has made. Yet there is nothing 
 
458 
 
 which informs us what this scheme and design of 
 God is, but the Holy Scriptures. 
 
 " In the Bible, we have an account of the whole 
 scheme of Providence, from the beginning of the world 
 to the end of it, either in history, or prophecy ; and 
 are told, what will become of it at last. How rational, 
 worthy, and excellent a Revelation is this ! How ex- 
 cellent a book is the Bible, which contains so much 
 beyond all other books in the world ! and what cha- 
 racters are there in it, of its being indeed divine a 
 book, which the great Jehovah has given to mankind 
 for their instruction, without which, we should have 
 been left in miserable darkness and confusion," p. 
 308311. 
 
 IT was my intention to have formed a third Appen- 
 dix, from a collection of the hard sayings of some 
 ancient and modern writers respecting the Heathen ; 
 a host of which might have been easily summoned from 
 Missionary Sermons, Registers, and Magazines, 
 " thick as autumnal leaves in Vallombrosa." But, as I 
 have no wish to provoke needless controversy, nor to 
 expose the injudicious zeal of some excellent men, I 
 shall omit this part of the work. It is impossible for 
 any Christian, not to admire the piety and devotion of 
 those, who hazard their lives, and all their temporal 
 comforts, for the sake of spreading the knowledge of 
 
459 
 
 the Gospel ; and I feel myself utterly unworthy of 
 eulogizing those, " whose praise is not of men, hut of 
 God." Still, it is deeply to be lamented, that the harsh 
 assertions of Calvinism should have been urged as a 
 motive to excite Christian zeal, in the cause of missions ; 
 and that, what is an unquestionable obligation, so far as 
 it is practicable, should have been mingled, with exag- 
 gerations, which are altogether incredible. The inte- 
 rests of truth cannot require these monstrous misre- 
 presentations ; and while endeavouring to diffuse the 
 knowledge of Christianity abroad, we should be 
 cautious of placing stumbling-blocks in the way of 
 unbelievers at home. If it were true, as has been fre- 
 quently asserted, that there are now more than six 
 hundred millions of Heathen, who are perishing, from 
 their ignorance of the Gospel ; then, it would be the in- 
 stant duty of every Christian, to become a Missionary ; 
 and the whole of Europe should commence a crusade 
 against Asia, Africa, and America. But I pause the 
 absurdity of the supposition is its strongest refutation. 
 If it could be proved, the foundation of all religion 
 would be destroyed ; the belief of a Providence would 
 be annihilated; and the Atheist, no longer a fool, 
 might loudly exclaim " There is no God /" 
 
 I cannot conclude this work, without an earnest 
 appeal to my reader for his support and encouragement 
 of that venerable Society, to which I have ventured 
 to inscribe this volume. When Bishop Butler was ad- 
 vocating the cause of this institution, he urged, as a 
 motive for its support, " that Christianity is to be 
 considered as a trusty deposited with us on behalf of 
 
460 
 
 others ; on behalf of mankind, as well as for our own 
 instruction *." This particular view of Christianity, it 
 has been one of the leading objects of this work to 
 illustrate. How faithfully this trust has been dis- 
 charged by this excellent Society, its missionary 
 labours, for more than a century, can attest t. We 
 may well survey, with pleasure and delight, an insti- 
 tution, which, in its earlier stages, could boast of a 
 Ziegenbalgh and a Swartz, and which has more 
 recently embalmed with her tears a Middleton and a 
 Heber. But, whilst I pay this homage of unfeigned 
 respect and preference, let me not be thought un- 
 friendly towards other missionary societies, whether 
 amongst Churchmen or Dissenters. I admire their 
 zeal, whilst I deplore its extravagance ; and can re- 
 joice in their success, even though it be tarnished with 
 sectarianism. Such is the sanctity of the cause, that 
 it can redeem a thousand errors ; even Calvinism looks 
 lovely, when conjoined with the spread of Christi- 
 anity ; for who would criticise the missionary, going 
 forth, as Bishop Hurd depicts him, " with the Bible 
 in his hand, and his Saviour in his heart," to preach 
 the glad tidings of redemption to the Heathen world ? 
 
 * See his Sermon preached 1738, 1739, before " the Society for 
 the Propagation of the Gospel." Works, vol. ii. p. 338. 
 
 t See An Account of the Gospel Society, by David Humphreys. 
 Lond. 1730. Also a more recent work, entitled, " Propaganda;" 
 by a member of the Society. Lond. 1819. See, also, The Account 
 of the Danish Missionaries to the East Indies, published by this 
 Society, Lond. 1718; and a more enlarged Account of the East 
 India Mission, published by the Society for Promoting Christian 
 Knowledge. Lond. 1814. 
 
461 
 
 But, having paid this tribute of Christian charity to 
 other missionary associations, let me again recommend 
 that pure and peaceful Society, whose zeal is un- 
 tainted with bigotry, and whose piety is unalloyed 
 with fanaticism; a Society, which wants only the fos- 
 tering aid of British liberality, to enable it to diffuse 
 the blessings of the English Church through all the 
 colonies and dependencies of the British empire. 
 
 FINIS. 
 
 R. GILBERT, Printer, St. John's Square, London. 
 
ERRATA. 
 
 Page 104 for confined read confirmed 
 
 - 108 for Rom. iii. 12, read Rom. iii. 1, 2. 
 
 166 for men's read mine 
 
 280 for council read counsel 
 
 289 for consider read considers 
 
 . 294 for expression read expressions 
 
 340 for mutifarious read multifarious 
 
 341 for intervoven read interwoven 
 
 351 for to Christian read to the Christian 
 
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