penitent sinners amongst Gentile nations. As such, it bears a very important reference to our argument, and the moral which Jesus deduces from it is amply sufficient to comprehend all mankind; Whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted." ix. 14.

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And here, also, it may be noticed, that amongst the many severe woes which Jesus denounced on the Pharisees, there is one which relates to the present argument. "Woe unto you, Scribes, Pharisees, Hypocrites; for ye compass sea and land to make one Proselyte, and when he is made, ye make him two-fold more the child of hell than yourselves." Matt. xxiii. 15, Here it is plain, that our Saviour represents the Heathen, when proselyted by the Pharisees, as becoming worse than they were in their Pagan condition; but if they had not been capable of salvation in that condition, such an argument could never have been used. He does not say, "ye make him two-fold more the child of hell, than he was before;" no, but

that ye make him worse than yourselves. Hence, we infer, that the unproselyted Gentiles were not treated or considered by Christ as in a state of necessary perdition.

Before we presume to entertain any harsh suspicions concerning the consequences of Heathen ignorance, let it be considered, that the whole drift of our Saviour's Discourses leads us rather to dread the penalties of perverted knowledge. As it is easier to be faithful in a little, than to be faithful in much; so it is probable, that at the final result, the laws of equity will obtain in all their amplitude-" There are last who shall be first, and first who shall be last."

Note. See Jortin's excellent Discourse on this subject. Serm. xvi. Vol. 2. "Their law which separated them, (the Pharisees) from other people, and the peculiar favours which they had received from God, produced in them unsuitable effects-a natural pride, a high conceit of themselves, a contempt and a bad opinion of others." p. 325.

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SECTION LXVIII.

If ye were blind, ye would have had no sin."-JOHN ix. 41.

SUCH was the admission of Jesus, when the Pharisees exclaimed, "Are we blind also?" No, he rejoins, "if ye were blind, ye would have had no sin; but now, ye say, we see; therefore your sin remaineth." There is a similar passage in St. John. "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil," iii. 19.

From such passages (and several might be cited), the inference is clear and incontrovertible, that we are made answerable only for that degree of light and knowledge which we possess; and consequently, the sins of involuntary ignorance are blotted out by redeeming mercy.

The comprehensive inference which hence arises in favour of Heathen nations, stretches beyond the grasp of our minds. Who can tell how oft he offendeth? O cleanse thou me from my secret faults!"

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But if this prayer may be offered for the partial ignorance of Christians, how much more largely does it apply to those ages of Heathen ignorance "which God hath winked at ?"

Perhaps the noblest view which can be taken of the Divine mercy, is to consider its exercise over the boundless realms of Heathen ignorance. Recal the generations before the Flood; review the trackless wilds of savage barbarism,-then remember, that as the world was created, so it will be judged by the Founder of Christianity and say-if the mercy of God be over all His works-whether the noblest and most eminent display of redeeming love may not be shown towards those who have never heard the tidings of the Gospel. "I believe, and firmly," says a living traveller, that mercy will be extended hereafter to millions in that name, which they never heard on earth, and that the awe-struck Christian may see the slave, whom he has scorned in this world, enlightened, saved, and glorified in that which is to come. Scenes and Impressions in Egypt, &c. p. 126.

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SECTION LXIX.

The Widow's Mite.

THE exclamation of Jesus, on beholding at poor widow casting her mite into the treasury, is replete with evidence for our general argument, as it relates to the acceptance of every one according to his ability. Believing, as we must, that Jesus was not liable to caprice or whim, that he was not subject to the imperfections of passion or pity, this occurrence, apparently accidental, becomes a standing memorial of his mind and judgment.

It is in vain to object that such anecdotes of our Saviour's life have no relation to the point for which we are contending; for, if we "have an high priest who can be touched with the feeling of our infirmities," we must be permitted to reason from such facts to the general doctrines of our religion. He who promised that even 66 a cup of cold water given in the name of a disciple, should not lose its reward," can