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 Mahometanism may not have been without its beneficial consequences.

It is the general purpose of these reflections to show, that the peculiar treatment 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

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 lxvi. 19. See also ch. xlix. 5-12.

Note. On the subject of the foregoing Sections, I would refer generally to Prideaux's Connection, vol. i. ii. Jenkins on Christianity, vol. i. ch. vi-x. Bishop Law's 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 Mahometans 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. Butler's Analogy, part 2. ch. vi.

Summary of the Argument.

THE evidences which have been adduced from the Jewish Economy in support of the salvability of Heathen nations, are numerous 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 respecting sins of ignorance, and the admission of Gentile proselytes. Some, from the general 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 importance, 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.

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 dispensation; because, it is impossible that God can act on any other than the principles of universal equity and justice. A revelation, 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

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. Davison's admirable Discourses on Prophecy. His subject is quite distinct from that which is here treated of; but, to an attentive 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 Connection of Natural and Revealed Theology.