at most that Jesus was the Messias. Can there be a clearer evidence that every man is dealt with by God according to his circumstances, and according to what he has the means of knowing and believing? Should it be objected, that this and similar anecdotes in our Saviour's life seem too minute to be connected with the general argument; we reply, that, as an evidence of the mind and character of the Redeemer, they afford a clear and lucid demonstration of the point at issue. To impute harshness, or indifference about millions, to One who could thus pity and compassionate individuals, were altogether incredible. So long as we are justified in deducing the wisdom and goodness of the Creator, from the smallest, as well as the grandest works of nature; these actions of Jesus, if he be the Son of God, may be cited as evidences of his love and mercy towards all mankind. N SECTION LIV. The Widow of Sarepta and Naaman the Syrian. IN Sections 35 and 36, we have adduced these miraculous cures of Elijah and Elisha as affording evidence for our general argument in favour of Gentile nations in all ages of the world; and here we find a direct confirmation of this reasoning from the lips of our blessed Saviour: "I tell you of a truth, that many widows were in Israel in the days of Elias, yet to none of them was Elias sent; but he was sent to a woman of Sarepta, a city of Sidon. And many lepers were in Israel, in the time of Elisha, the prophet, yet none of them were cleansed; but he cleansed Naaman the Syrian." Luke iv. 25, 27. The tendency of this argument need not be pointed out; because it was so plainly directed against the national and exclusive notions of the Jews, that they immediately, on hearing it, "sought to kill Jesus." I have ventured to remove the ambiguity which appears in our translation, since the whole force of the argument consists in making it clear, that these miracles were performed on Gentiles, in preference to Israelites. Hence we infer, not only that the saving mercies of God were of old extended to Heathen nations; but that Jesus also designed this conclusion to be drawn and felt by his contemporaries. "It should have been recollected by the Jews, that the grand and capital promise made to Abraham was not limited to his natural posterity; but, on the contrary, in the most express terms which language could afford, extended to all others. It was the promise of the Seed, that is, the Messiah, in whom, not Israel only according to the flesh, but all the nations of the earth should be blessed. Bishop Horne's Sermons. p. 93. SECTION LV. Love your Enemies. "It Ir deserves the consideration of all who doubt or deny the salvability of the Heathen, (that is of the great majority of mankind) whether such precepts as Jesus was continually inculcating on the Jews in opposition to their national prejudices, do not imply that the saving mercies of God are diffused over the whole world. was said by them of old time, thou shalt love thy neighbour, &c. but I say unto you, bless your enemies, &c. that ye may be the children of your heavenly Father, for he maketh his sun to rise on the evil and the good," &c. Matt. v. 43-48. Certain it is, that if we could believe the great body of mankind were excluded from the capability of salvation, we should be deprived of every motive to love them, and they would then stand nearly in the same relation to us as the fallen angels. No man is called upon to exercise greater benevolence than the Deity whom he adores. If, then, that Deity be partial and austere, “reaping where he hath not sown, and gathering where he hath not strawed," his worshippers will naturally indulge the same emotions; but, upon our principles, the mercy of God is "over all his works," and hence we can apprehend the beauty and obligation of universal charity; "Be ye therefore perfect, even as your Father in heaven is perfect," &c. v. 48. Amidst the violent passions and animosities of Pagan nations, it is consolatory to trace some vestiges of kindness and placability. For many interesting examples of this kind, see Val. Maximus de Reconciliatione, lib. iv. c. 2. He thus unaffectedly introduces the subject; "Si placidum mare aspero, cœlumque ex nubilo serenum hilari aspectu sentitur, si bellum pace mutatum plurimum gaudii affert; offensarum etiam acerbitas deposita, candida relatione celebranda est." But how opposite was the practice of the Jews! Non monstrare vias, eadem nisi sacra colenti; Juv. |