world, and yet maintain that he has provided a peculiar salvation for his disciples and followers. In the representation indeed which he has given us of the Judgment at the Last Day *, we find the whole race of mankind distributed only into two classes, -the righteous and the wicked; but we are not told that ALL the righteous shall obtain the same reward. God is gracious and kind to all his creatures who have rendered themselves capable of his favour; but he may yet be more kind to those who come recommended to him under the special patronage of their Redeemer; for his merits, not their own, they may be advanced to a higher station, and raised to more distinguished honours. Life eternal, we will say, is purchased for all who are qualified to receive it, by the blood of Christ; but Christian salvation is confined to his chosen flock, - to that peculiar people whom he has purified for himself, and made heirs of a better resurrection. I see nothing in this plan contrary to the rules of Justice. It is perfectly conformable * Matt. xxv. 31. M to the methods God is pleased to pursue in the government of the present world, and perfectly well adapted, so far as we can judge, to the support of piety and virtue. The rewards, it is true, of our Saviour's perfect obedience are transferred to us, who have no claim to them; but they are still his rewards, not ours; for he is graciously pleased to consider the favours and distinctions conferred on his faithful followers as conferred on himself. Let us not, however, be too peremptory in deciding on the ways of God. Believers shall be saved; unbelievers shall be damned. This is Scripture, and therefore true; but ALL believers shall not be saved : " the devils "themselves believe and tremble *." This also is Scripture; and Scripture cannot contradict itself. May it not then be supposed, without inconsistency, that all unbelievers shall not be damned? though this indeed the Scripture has not expressly told us. If we take that word in its severest sense, the proposition must admit of some limitation; * James ii. 19. otherwise, we subvert the most fundamental doctrines both of natural and revealed reli gion. Criminal unbelief will be justly punished. Unbelief, not criminal, may draw punishment after it, if it gives occasion, as it naturally will, to an abandoned and proffigate course of life; but farther than this we cannot go; "for, when the Gentiles, which " have not the law, do, by nature, the things "contained in the law, these, having not "the law, are a law unto themselves *;" and, when they who are strangers to the Gospel of Christ fulfil the precepts of the Gospel, they will, doubtless, in some degree, be entitled to its privileges, and share in its rewards. We presume not however to affirm, That they will be placed on a level with Christians, nor yet to deny it. On this point, the Scriptures are not explicit; and we must content ourselves, therefore, with such reasonable conjectures as, by comparing and laying together different passages, we may be able to form. * Rom. ii. 14. |