Summary of the foregoing Argument.

As the preceding facts and circumstances attending the life of Christ have been adduced for the purpose of shewing that his character and mission have a universal reference to the human race, and that though he is in a peculiar sense "the Saviour of those that believe," yet, that he is in a real and beneficial sense also, "the Saviour of the world," and as such, the Saviour of the unconverted Gentiles; I shall beg leave to generalize this argument, first, in its relation to the divinity, and secondly to the humanity of Christ.

The doctrine of Christ's divinity, it should be remembered, we have all along assumed as granted; and upon this assumption, I have argued, that, unless the effects of the redemption be extended over Heathen nations, this doctrine can never be satisfactorily proved, nor consistently maintained. There would be no more absurdity in limiting the mercy and goodness of God

as displayed in his creative and providential government, than in limiting the redemption of Christ to a part or portion of mankind; and until the principles of Christian theology are thus made to tally and correspond with the principles of reason and moral science, the divinity of Christ can never be consistently maintained by those, “who acknowledge the glory of the eternal Trinity," and who in the power of "the divine majesty worship the Unity."

To ascribe to God any thing partial or limited, or unjust, is regarded, and properly regarded as being almost akin to Atheism; but to make the same assertions with regard to Christ, is only Calvinism. Thus it is that we impose on ourselves and each other, by unmeaning and artificial distinctions; and yet we are surprised that the doctrine of Christ's divinity should meet with so many opponents.

But if Christ was "God manifest in the flesh," then I repeat, that nothing can be asserted of Christ's redemption, which is at variance with the acknowledged attributes of Deity; and that, if it be false

and incredible to assert, the Heathen are excluded from his providential care, it must be equally false and incredible to assert, that they are excluded from his redeeming love.

Such are the transcendental principles of this argument in relation to the doctrine of Christ's divinity; and I am content that all my reasoning respecting the salvability of the Heathen should be tried by the reality and validity of this test. The nature and extent of the Christian dispensation must be universal, or the doctrine of Christ's divinity must be given up. If "God was in Christ," he could do no less" than reconcile the world unto himself."

It is in accordance with this universality of the divine nature, that the character and offices of Christ, as "the one mediator between God and man," are always represented in Scripture. 66 That was the true light which lighteth every man who cometh into the world." "The world was made by him, and the world knew him. not." "He is the Lamb of God which taketh away the sins of the world."

5

"I and the Father are one; he who hath seen me hath seen the Father." "Before Abraham was, I am." "If I be lifted up, I will draw all men unto me." "When the Son of man shall come in his glory, then shall be gathered before him all nations." These are plain and incontestable proofs, of Christ's divinity, because they relate to the whole human race, and because they thus identify him with the Divine Being. But they lose all their force and energy, if you represent him only as a partial Saviour and Redeemer. He cannot be God, unless he act on universal and Godlike principles.

But now turn to his humanity, and see whether it does not accord with these Godlike and universal principles, i. e. so far as what is human, can accord with what is divine.

Amongst all the actions of our Saviour's life, there is not one which betokens any thing like partiality or favouritism. He shows no national prejudices or prepossessions. Publicans and sinners, Samaritans and Canaanites, are as welcome to him as

the descendants of Abraham. And how kind is he towards those who had but a trifle! The widow's mite attracts his praise; the lost sheep dwells upon his tongue; the little child is embraced in his arms;-and are not these proofs of universal benevolence and of unlimited compassion?

Surely it will not be said, that all this is remote from the argument for the salvability of the Heathen. What? is the conduct and character of Christ, whether as God or man, remote from his character as a Saviour and Redeemer? How useless is it to speak of " that love which surpasses knowledge," if we confine it within limits which shock our understandings! How absurd to preach the doctrine of universal charity, if we believe that the greater part of mankind are excluded from the capability of Salvation!

Let us not deceive ourselves; neither infidelity nor fanaticism can ever be put down, so long as these narrow and exclusive sentiments prevail concerning the mission and character of Christ. That God should send his Son into the world,

R