SECTION LXIV.

The lost Sheep.

"IF a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray," &c. Matt. xviii. 12.

Though this is but a continuation of the foregoing discourse, it deserves our especial consideration. It was spoken by Jesus, when "the Publicans and sinners drew near to hear him," Luke xv. 1-10., and therefore, it bears a peculiar relation to our reasoning for the salvability of Heathen nations. If it be the will of our heavenly Father, that not one of those little ones should perish, can we suppose it possible, that he has created millions of adults without any capability of working out their salvation?

This arguing by plain and direct inference, is what we must acknowledge to be fair and just, unless all moral reasoning

is to be set at nought. It holds good even to ordinary men with all their imperfections and caprices. But, it is much stronger, when applied to one "who had no sin, neither was guile found in his mouth." This reasoning will apply also to the parable of the Prodigal, and to many other of our Saviour's parables, which need not be minutely specified.

How incredible is the supposition, that the mind which delighted in such beautiful moral fictions, should have passed by multitudes of perishing Heathen. How incredible that such a Redeemer should have left the great majority of mankind to hopeless destruction! But to avoid this inconsistence, some Calvinists have extended the doctrine of Election even to Pagans. "Certum est Deum et inter Gentiles habuisse suos Electos!" Bullinger, quoted by Laurence, p. 319. Traces of the same relentings may be found in Bishop Hall's Contemplations.

SECTION LXV.

The many and the few Stripes.

"THE servant which knew his master's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes; but he that knew not and did commit things worthy of stripes shall be beaten with few stripes." Luke xii. 48.

These expressions, when fairly interpreted, afford great credibility to our general conclusion; but the gloss which Doddridge puts on them is extremely harsh.

He who, like the Heathen, did not know the particulars of his duty by a clear revelation, and yet sinning against that degree of light he had, committed things which deserved stripes, shall be beaten indeed, but with fewer and lighter strokes than the other." Now, if by such interpretation, it is insinuated, that all the Heathen shall be punished, it is far more than the passage will prove. For then, it ought first to be shown, that all the Heathen "have com

P

mitted things worthy of stripes," and that to such a degree, as to exclude them from the hope of pardon. But this is more than any one can show. It proceeds on the hypothesis, that the Heathen will be judged by the strict law of works, a law by which "no flesh can be justified." How different is the representation of St. Paul. "God hath concluded all in unbelief, that he might have mercy upon all." Rom. xi, 32.

But allowing the Heathen to be treated in the way and manner here prescribed, there is nothing more to apprehend concerning them, than concerning the generality of professing Christians. Taking into our view their respective difficulties and advantages, I am by no means certain that appearances are against them. There is, at least, quite as much to apprehend from the guilt of knowledge abused or neglected, as there is from the dangers of partial ignorance.

SECTION LXVI.

The grateful Samaritan.

Ir was the object of many of our Saviour's actions and discourses, to contrast the Gentiles with the Jews, by exhibiting the teachableness and humility of the former, in opposition to the pride and self-righteousness of the latter. Of this we have an illustrious example in the conduct of the ten lepers, Luke xvii. 12. of whom only one returned to give thanks, and he was a Samaritan. See Sect. 37. But the inference to be derived from such an occurrence, is a direct inference in favour of our argument; and though not assuming the aspect of a direct assertion, its meaning is too plain to be mistaken by any one. There were not found who returned to give glory to God, save this stranger." ver. 18.

These observations apply, if possible, with still greater force to the parable of the good Samaritan, as contrasted with