Lastly, that the dispensation of the Gospel 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 purpose which was purposed in Christ Jesus our Lord," &c.; from all which, it is certain, that the existence of the Gospel, as a system of Divine Mercy and Redemption, is distinct from its knowledge as an outward Revelation, and as a subject of human belief. Now, it is upon this distinction, as it regards the Heathen, that our entire argument is built respecting their interest in Christ, as the Saviour and the Redeemer of the world. For, as we believe, that the Patriarchs and Jews of old possessed this interest, though they knew little or nothing of the peculiar doctrines of Christianity; so also, is it our purpose to shew, that the 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 indefinite 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. 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 salvability 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 Gomorrah." 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 salvability of the Heathen might be seen in all its amplitude and extent, I have arranged my argument under the form of short sections; each of which is founded on some clear passage in the Old or New Testament. For this purpose, I have followed 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 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 reader to try the doctrine solely by the force of Scriptural evidence. I am satisfied, that it will be found amply sufficient to support 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 preconceived 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 entertained on this subject, they may be arranged 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. |