in these benefits, if willing to accept of them; and the communication of this disposition, or willing mind, seems not to have been intended. In what sense then had these apostates been made capable ' of sharing' the benefit, more than others, who had never professed the gospel? Perhaps their having been baptized may be meant!

'The benefits of Christ's death are not confined to those to whom the gospel has been actually ' revealed: that would exclude from salvation all 'who lived before, and the far greater part of 'those who have lived since, the birth of our Sa'viour. If the satisfaction of Christ does not 'reach to the times prior to his incarnation, how 'came it that Abel and Enoch were justified? ' that Abraham, Isaac, and Jacob, are represented 'as sitting in the kingdom of heaven? that Noah, 'Daniel and Job are declared to be righteous men? 'All these, with a long catalogue of prophets and holy men, under the Mosaic dispensation, partook ' of the guilt of Adam, and were therefore liable to 'the wrath of God; nay, they committed actual 'sin, for "there is no man that sinneth not." Yet 'who can doubt that these illustrious persons, the peculiar objects of God's favour, are all written ' in the book of life? And we are told that "the 'blood of bulls and of goats will not take away 'sins;" that, before the gospel, "there was no 'law which could give life;" and that there is no ' name under heaven by which men can be saved 'but that of Christ : may we not then conclude, in the words of one of our pious martyrs, that "the promise of God appertaineth unto every

'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."1

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 beforehand which was to come, and received as much ' and the same thing that we receive by the sacra

ments. 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

Ref. 199, 200.

before Christ.

Book I. c. i. § 3. Case of approved * Art. vii. 'Art. xviii.

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

'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

'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."'1

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

1

Ref. 199, 200.

before Christ.

Book I. c. i. § 3. Case of approved 3 Art. vii. Art. xviii.

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

'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.” “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."7 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

'Hooper, ibid. p. 255.

'Ref. 201.

'Matt. v. 45.

2

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

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