' 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.'* In the eigh teenth article of King Edward the sixth, it is said, They are to be accursed and abhorred, who presume to say, that every man shall be saved, &c.'. The words of Hooper as quoted below, 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 ceremonies't By becoming Jews then, or Christians afterwards, they would have been interested in the promise of a Saviour.‡

P. cci. 1. 6. 'He is equally the Maker and Lord of all, and careth for all alike.'-" 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."¶ "For he maketh his sun to "rise on the evil and on the good, and 'sendeth rain on "the just and on the unjust." In the general manner, in which this is here expressed, it seems to imply an equal regard to persons and characters of every kind. But to limit it to the case under consideration: 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? Does he now, cause "the Sun of righteousness," to rise 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

† Hooper, 255, ibid. Luke vi. 35. Ps. cxlv. 9.

Fathers of the English Church, vol. v. p. 477.
Rom. ix. 4. 2 Cor. i. 20. Gal. iii, 16.
Matt. v. 45.

on the nations of the earth? Has he equally cared for the poor Africans, in respect of their souls, as for the inhabitants of this favoured island? And are his special favours to us, in granting us the means of salvation, 'showing respect of persons?' Every man is bound, in 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 persons. 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 understanding is infinite;" "all his works are "done in wisdom." Who then shall say to him, "What doest thou?"

P. cci. 1. 12. Was it to be, &c?'*
Was it to be, &c?'* Many things

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

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." "Oh, the depth of the riches both of the "knowledge and wisdom of God! How unsearchable are his judgments, and his ways are past finding out! "For who hath known the mind of the Lord, or who "hath been his counsellor? Or, who hath first 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." It has been shown, that he does not 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? Is this partiality? Shall we say, we deserve our special advantages? Shall we ascribe them to our own wisdom? Ought we to forget,

benevolent Being would neglect the spiritual welfare of any part of his ra tional creatures, and leave their souls destitute of all care and protection; that he would give them life, and health, and all the good things of this world, and withhold from them the possibility of happiness in the world to 'come.'

866

when looking abroad with deep compassion, on the wretched sufferers; ought we to forget, I say, 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 mischief and danger,' yea, "openeth his hand, and satisfieth the desire of every living creature:" yet he leaves every human being to endure the stroke and agony of death; the greatest temporal punishment which can be inflicted: and the analogy is 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 spiritual good of his rational creatures,' as such: but if they be apostates, rebels, and enemies, will he show no disapprobation of their conduct? They have forfeited all claim upon him, and deserved his awful indignation; and how far, it may be proper for him to show them favour, must be unreservedly left to his unerring wisdom. Should those, who hold universal salvation, take up this argument; I cannot see how they could be answered, in any other way, than that, in which Calvinists answer it, when urged by their opponents. There can be no more mercy in our salvation, than there would have been justice in our being left to perish in our sins, without hope or possibility of salvation. Every thing pertaining to the salvation of guilty and polluted creatures, is mercy, and might justly have been withheld. But mercy must be exercised in consistency with all other divine perfections: and we, shortsighted sinful creatures, are not competent to determine any thing,

concerning the conduct of him, "Who doeth according to his will, in the army of heaven, and among the "inhabitants of the earth: and none can stay his hand, "or say unto him, What doest thou?"*

Some use language concerning God, which I do not choose to repeat, on the supposition of his dealing with men, according to the rigour of his holy law: and others, on the supposition, of his not sending to men the means of salvation; or not saving them without these means; and in various ways, men presume to decide on the appointments and dispensations of the Almighty: but

every mouth shall be stopped," and the whole world become guilty before God; and all, who do not humbly and thankfully receive his salvation, as a gift of entirely free mercy, in all respects, will find their awful mistake, when it is too late.

P. ccii. 1. 7. The whole, &c.'t 'The whole nation of Israel is, no doubt, spoken of in the Old Testament, ‘as ' elected, or chosen of God;' without discrimination of character. The nation, descended from Abraham, Isaac, and Israel, were, for the sake of their fathers, chosen to special advantages, as to the means of salvation, as well as to peculiar temporal benefits, but not unto salvation. They were, however, peculiarly distinguished, by this national election, from the rest of the world: and if the other nations of the earth had any claim on God, which required him to care alike for them;' I cannot see, but the objections, about partiality and respect of persons,

* Dan. iv. 35.

'The whole nation of the Jews, including both good and bad, is said to ⚫ be elected or chosen by God, and the word is never applied exclusively to those of the Jews who were obedient to his commands; "Because he loved "thy fathers, therefore he chose their seed after them, and brought thee out " in his sight, with his mighty power out of Egypt." "The Lord thy God "hath chosen thee to be a special people unto himself above all people that are upon the face of the earth."