(7) to piety and virtue, though they will not, if disobedient, escape punishment (8) shall be "beaten with fewer stripes" (9) than those who had been favoured with more and better means of grace and incitements to piety, and who yet neglected them; and on the contrary, that those who have been faithful in little, will hereafter partake (10) of the greater blessings purchased for them also by the Saviour, in a degree commensurate with the qualifications which they have here attained (11).

ILLUSTRATIONS.

I. Deut. 4: 7, where is there a great people, to whom the Lord gives such revelations of himself as to the people of Israel? Ps. 147: 20, thus has he done to no other people the other nations know not his laws. Acts 14: 16, in times past he suffered all the heathen to go their own way.

II. Nature of the Gospel call. Those who have not become acquainted with the revelation, are not among the κλητοι or called. For those who are " called," are those who, through the instrumentality of some means of instruction appointed by God, are invited to salvation, and to a course of thinking and acting worthy of such a calling. 2 Thess. 2: 13, God hath, from the beginning chosen you to salvation-whereunto he called you by his own Gospel. 1 Thess. 2: 12, God who called you to glory in Christ Jesus. 1 Pet. 5:10. 1 Tim. 6:12, called to eternal life. Phil. 3:14, I press toward the mark for the prize whereunto God from on high has called me in Christ Jesus. Eph. 4: 4, ye are called in one hope of your calling. Eph. 4: 1. 1 Thess. 2: 12, that you would walk worthy of God, who called you unto his kingdom and glory. Luke 5: 32, I came not to call the righteous, but sinners to repentance. Nor does the reality of the call, depend upon the fact whether they accept or reject it. For many are denominated "the called, κεκλημένοι

(Luke 14:16, 24, 18-20. Matth. 22:3, 8), who rejected the call: and in other passages (1 Cor. 1:24. comp. v. 23), this appellation is given to those who accept the doctrines of Christianity, in contradistinction from unbelieving Jews and Pagans. Some of the called embraced the doctrines of christianity with sincerity, and applied them to the advancement of the salvation of their souls, thus becoming genuine members of the people of God, of that people who love their God, and may receive eternal salvation from him. Rom. 8: 28, 30, whom he called-he glorified. 1 Pet. 2: 9, εθνος άγιον, λαος εις περιποιησιν-του καλεσαντος ύμας the holy nation, the people of his (God's) property [owned by God], that ye should show forth the praises of him who called you. comp. Rom. 11:29. Is. 48: 12, where κλησις is applied to the reception of the Israelites as the people of God. And some of the " called," on the other hand, merely give the christian doctrines an external reception, and are outwardly attached to the true people of God; for we are expressly told, that many are called, but that few only are chosen.2

III. God makes men to differ in many things. But the difference among men is not confined to the circumstance, that some are called in the sense defined in the preceding Illustration, and others not. There is a diversity in many other external circumstances, circumstances which exert an important influence on the improvement of the human mind. Their talents are different, their education is different, the society to which they have access is different, and different also are the peculiar providential circumstances which occur in their lives.

IV. Nevertheless, God is just, and wise, and good. It is certain, that in the divine government of the world, there is no partiality. Acts 10: 34, then Peter opened his mouth and said, Of a truth I perceive that God is no respecter of persons; but in every nation, he that feareth him and doth what is right, is accepted of him. Rom. 3:29. 1 Tim. 2:4-6. Col. 3:11. And it is certain, not only that the omniscient and wise 1 Governor of the world, who alone has a perfect knowledge of the situation of every individual and of mankind at large, chose the most suitable time for the appearance of Christ; but also that he determines with inscrutable wisdom the particular periods in which the knowledge of the truth is diffused over the different nations of the earth in greater abundance. Tit. 1: 3, he manifested his word in due times. 1 Tim. 2: 6, who gave himself to be a ransom for all; to be published in due time. Gal. 4: 4, when the fulness of time was come, God sent his Son ότε ηλθε το πληρωμα του χρονου when the time was fulfilled or had arrived, which was appointed of the Father (see v. 2.) comp. v. 2. Rom. 11:30-34.2

V. Luke 12:48, to whomsoever much is given, of him shall much be required. That unbelief, απιστια which (according to John 3: 18, 36, Mark 16: 16), subjects its possessor to the sentence of damnation, is not even possible with those who have never heard the Gospel. John 15:22. Rom. 10: 14. And those passages themselves presuppose in the unbeliever an acquaintance with the Gospel. Comp. John 3: 19, 32-34. Mark 16:15. John 6:40. 14:21.3 And in $74, it is proved that Rom. 8: 29 &c. does not exclude those who have not been called, from the hope of salvation. This remark, combined with Illustration X and §§ 69, 72, form a reply to the objection which has been urged to the christian religion: "that the ethical system of Jesus appears to degenerate into a narrow particularism [sectarianism], by teaching that we must first believe in Jesus himself, in order to become truly reformed and acceptable to God, and eternally happy." And it likewise affords an answer to the question "what are the prospects of those who have never had an opportunity to hear of Jesus. Are they incapable of any virtue truly acceptable to God? And what is the situation of those who have indeed heard of Jesus, but have been unable, though sincere in their inquiries, to convince themselves of some of the doctrines which he taught, e. g. relative to his person? Is faith in theoretical doctrines any thing of a meritorious nature ?"

VI. Matth. 25: 24, thou wicked servant, thou knewest that I reap where I did not sow.

VII. Internal divine influence. It is not incredible ($37, 115) that the sensibility of conscience may also be awakened and rendered more acute by the internal influence of the omnipresent God, upon the souls of those who are obedient to her first emotions; as well as by the contemplation of the works of creation, and by the strong impression made upon them by some important occurrences in their lives ($69). And the feelings of gratitude to God, of reverence for him, of confidence in him, and of longing for him, can rise beyond the sphere of distinct knowledge: for the Spirit helpeth our infirmities: for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groanings which cannot be uttered. Rom. 8: 26. Nor is it at all unworthy the Redeemer of men

(1 Tim. 2: 3), to give additional knowledge by immediate communication to such conscientious (Acts 10:35) individuals as have faithfully improved the knowledge possessed by them; if such additional knowledge is necessary to the tranquillity of their minds and to their stability in the course of virtue and religion. Mark 4: 24, unto you that hear shall more be given; for he that hath, to him shall be given. An angel was sent to charge Cornelius to send for Peter Acts 10:1-6. An angel directed Philip to go the way on which the Ethiopian eunuch met him (Acts 8: 26 &c.); and Naaman, the Syrian, became acquainted with the prophet Elisha, in a natural way, without the intervention of any thing miraculous.2

VIII. Rom. 2: 12, as many as sinned without the (written) law, shall also perish without the law. Comp. § 17. III. 1.

IX. Luke 12:47. Matth. 11:21-24. Compare § 58. III. 6.

X. Luke 16:10. Rom. 2: 10, glory, honour and peace to every one that doeth good, to the Jew first and also to Greek. Comp. §§ 37, 115. Reussii opuscula sup. cit. p. 144-151. Hess' Bibliotheca of sacred history, p. 431. Roesler's System of doctrines held in the christian church during the first three centuries, § XLIII.

XI. Rom. 2:10. comp. § 63. Ill. 4. Mori. Epitome Theologiae Christianae, p. 128. "The Scriptures do indeed teach, that on those who become acquainted with christianity, who embrace and practise it, God will bestow a very high degree of happiness; but they inform us, also, that God will judge every man,