Divine appointment; but, as this controversy 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 examples in support of our general conclusion for the salvability of the Gentiles, in all ages of the world. But, it is fair to apprise 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

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 Calvinistic 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.

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 required, “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 descendants, then, no stranger or proselyte

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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 such, I apprehend 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 annexed to the Mosaic economy. So also, when the Heathen are brought to a knowledge 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

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 definitions of the Christian church accord so little with its geographical extent. "Credimus, unam esse ecclesiam Dei, eamque non, ut olim apud Judæos, in unum aliquem angulum aut regnum conclusam; sed Catholicam atque universalem esse, et diffusam in totum terrarum orbem, ut nulla nune natio sit quæ possit vere conqueri 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 number of Jews, Mahommetans, and Pagans, forms an aggregate of six hundred and twenty-two millions!