whether, when the Gentiles are thus mentioned, in plain contradiction to the Jews, it can be defensible to confine the acceptation 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 excluded? 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

expresses it, a "germinant quality" in every part of God's revelations, then such expressions seem to have a latitude and longitude about them which can hardly be compressed within the bounds of the Christian Church.

And still further to confirm these observations, we should remember, the amazing length and breadth which are given to such prophecies in the New Testament. Thus Simeon, when he beheld the Messias, 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 salvation of our God," lii. 10.

So also our Saviour applies to himself these prophecies in all their amplitude. See Luke iv. 17-21.

SECTION XLI.

General Intimations of Mercy towards the Heathen.

WHEN God was about to destroy the cities of Sodom and Gomorrah for their enormous wickedness, Abraham exclaimed, "Shall not the judge of all the earth do right?" Gen. xviii. 23-25. The answer which God returned on this occasion evinced, 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 Heathen 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 kindness, judgment and righteousness, &c. in

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 bring 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 passages 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

nations, have an evident reference to this

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argument. 'He that chastiseth the Heathen, shall he not correct ?" Psal. xciv. 10.

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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. lxvii.

When it is considered, how easy it would have been to have recorded in Scripture the universal condemnation of Gentile nations, such passages become a strong evidence 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 forsaken by God, as the devils are, to be left utterly hopeless and remediless; or that