PART THE FOURTH.

The Life of Christ.

PRELIMINARY OBSERVATIONS.

We have now arrived at the threshold of the Christian Revelation," when the fulness 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 expected to become still more clearly established, 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

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 incidentally, than directly, from its doctrines and declarations. But, in making this acknowledgment, 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, probably 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 preference or partiality towards individuals; and that the actions of his life, as well as the principles of his doctrine, should

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 consort with scribes and pharisees, rather than with publicans and sinners; if he had insisted 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 professed 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,

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which bear a common reference to the human race; then, I think, it must be admitted, 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 ignorance; 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 distinguished 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 capability 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

in which the privileges of the Israelites are spoken of in the Old Testament, ought not so to be construed, as implying or insinuating 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 condemnation 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 acknowledged 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."

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