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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