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'sort of men in the world, and comprehendeth 'them all; howbeit, within certain limits and 'bounds, the which, if men neglect or pass over, 'they exclude themselves from the promise in Christ; as Cain was no more excluded, till he 'excluded himself, than Abel; Saul than David; 'Judas than Peter; Esau than Jacob."'l

The case of those, favoured with revelation, before the coming of Christ, has before been fully considered. 2 The Old Testament is not contrary to 'the New: for both in the Old and New Testament 'everlasting life is offered to mankind by Christ,

who is the only Mediator between God and man, 'being both God and man.'3 The gospel was therefore actually, though more obscurely, revealed to them; and they were saved by believing it. In respect of those, to whom, in any age, the gospel has been in no degree revealed; we have no proof that they have any benefit from it; nay, much to the contrary. To the quotation here made from Hooper, I will add another from the same writer: I believe that the holy fathers, patriarchs, prophets, and all other faithful and good people, that ' are gone before us, and have died in the faith, through the word and faith, saw Him before' hand which was to come, and received as much ' and the same thing that we receive by the sacraments. For they were of the self-same church, ⚫ faith, and law, that we be of.' 5-In the eighteenth Article of King Edward VI. it is said, "They are 'to be accursed and abhorred, who presume to Book I. c. i. § 3. Case of approved 3 Art. vii. 1 Art. xviii.

1 Ref. 199, 200.

before Christ.

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* Fathers of the English Church, vol. v. p. 467.

say, that every man shall be saved, &c.' The words of Hooper, as quoted by his Lordship, do not mention the case of the gentiles; and it is not at all likely that he referred to it. The gentiles are not noticed in the context, except in these words: It was never forbid, but that all sorts of ، people, and of every progeny in the world, should 'be made partakers of the Jews' religion and cere'monies.' By becoming Jews under that dispensation, or Christians afterwards, they would have been interested in the promise of a Saviour.2

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'Careth for all alike.' 3" The Lord careth for "the righteous;" but does he in like manner care for the wicked? "He is kind to the unthankful "and evil."4 "He is good to all:"5 for "he maketh "his sun to rise on the evil and on the good, and "sendeth rain on the just and on the unjust.” 6 But did God care alike' for the gentiles," whom " he suffered to walk in their own ways," as for Israel, to whom he committed his holy oracles, and abundant means of grace? "He sheweth his "word unto Jacob, his statutes and judgments "unto Israel. He hath not dealt so with any na“tion; and, as for his judgments, they have not "known them. Praise ye the Lord." Does he at this time cause "the Sun of righteousness" to arise on all nations, and his Holy Spirit, as fertilizing rain, to be poured out upon them, in the same equal manner in which his sun arises and his rain descends on all? Has he equally cared for the

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2 Rom. ix. 4. 2 Cor. i. 20. Gal, iii. 16. 4 Luke vi. 35. 5 Ps. cxlv. 9.

7 Ps. cxlvii. 19, 20. Rom. iii. 1, 2.

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poor Africans, in respect of their souls, as for the inhabitants of this favoured island? And do his special favours to us, in granting us the means of salvation, shew respect of persons?'-Every man is bound, in his dealings with others, to render to all their dues but may he not, as far as it is consistent with this, confer special unmerited favours on one, and not on another, as he sees good, without "respecting persons?" A judge must not acquit, or condemn, or give sentence in any cause, from favour, resentment, or regard to rank, or any similar motive. This would be to " respect per66 sons." But in his private conduct, provided he do no wrong to any, he may favour one and not another, as he sees good, without incurring similar blame. We all claim a right to do this, without assigning our reasons to those who grudge what is given to others and not to them. We say, "Friend, I do thee no wrong:-is it not lawful "for me to do what I will with mine own? Is "thine eye evil because I am good?" And shall we refuse the same prerogative to our Creator and Judge Indeed, in thus doing "what we will "with our own," we often act foolishly and sinfully, and shall have an account to give of it at last but the glorious "Lord is righteous in all his ways, and holy in all his works;" "His under

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standing is infinite; " "All his works are done "in wisdom." "Who then shall say to him, "What doest thou?"

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'Was it to be expected that God, who is boun'tiful and indulgent to all men, in bestowing temporal comforts and conveniences, without

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'partiality or reserve; who preserveth their life 'from destruction; who protecteth them continually from mischief and danger; who openeth ' his hand, and satisfieth the desire of every living 'thing was it to be expected, that this kind. ' and benevolent Being would neglect the spiritual 'welfare of any part of his rational creatures, and 'leave their souls destitute of all care and protec

tion; that he would give them life, and health, ' and all the good things of this world, and with'hold from them the possibility of happiness in 'the world to come?'1

Many things have taken place in the world, by the immediate act of God, or by his express command, which we should not have previously expected' but, when they have actually occurred, ought we to oppose our previous expectations to undeniable facts? Was it to be expected' that "God, who is Love," should destroy the world with a deluge? or commission Joshua and Israel to extirpate the Canaanites, without sparing women or children? Yet he certainly did these things. There is no " searching of his understanding." "His judgments are a great deep."2 "Oh, the 'depth of the riches both of the wisdom and "knowledge of God! How unsearchable are his 'judgments, and his ways past finding out! For "who hath known the mind of the Lord, or who "hath been his counsellor? or who hath first

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given to him? and it shall be recompensed to "him again. For of him, and to him, and through "him are all things; to whom be glory for ever, "Amen."3 It has been shewn that he does not 'Ref. 201. 2 Psalm xxxvi. 5, 6. 3 Rom. xi. 33-36.

communicate either the means of salvation, or "the things which accompany salvation," in the same manner as he does the bounties of providence. Yet, even in the latter, some regions and some individuals are far more highly favoured than others. Are we, in this land of peace and liberty, no more favoured than the inhabitants of those regions which are desolated by the horrors of war, or groaning under the iron rod of cruel oppression? Does this peculiar kindness of providence towards us more than others evince partiality? Shall we say that we deserve our special advantages? Shall we ascribe them to our own wisdom? When looking abroad with deep compassion on the wretched sufferers, ought we to forget the words of God by the prophet ;-" Shall there be "evil in the city, and the Lord hath not done it?" Though he 'protecteth men continually from mis'chief and danger,' yea, " openeth his hand, and "satisfieth the desire of every living creature; yet in the event he leaves every human being to endure the stroke and agony of death; the greatest temporal punishment which can be inflicted. The analogy therefore in this respect is very unfavourable to the hopes of those who expect impunity, or happiness, hereafter, in any other way than that which is revealed in the word of God: for if He, who "is Love," yet pursues sinners to death, because of his anger, how can it be known that he will not pursue them after death, if no reconciliation have previously taken place? This kind ' and benevolent Being will not neglect the spi' ritual welfare of his rational creatures,' as such; but, if they are apostates, rebels, and enemies,

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