the apostle? The opinion of commentators is divided on the subject; and it need not be said which interpretation I prefer: but, as in this and some other texts, in which I could not agree with the interpretation here given, nothing occurs, which materially affects the general argument; I shall take no further notice of the difference. It does not appear, that the word sanctify, is used, concerning those under the christian dispensation, in the New Testament, of any except true believers: and especially not to signify those, who have been made capable of sharing in the benefits of Christ's death.' All are capable of sharing these benefits, if willing to accept of them and it does not appear, that the communication of this disposition, or willing mind, was 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 intended.

P. cxcix. 1. 4. Whosoever, &c." I fully approve of this quotation from Doddridge: but passages might easily be adduced from Calvinistical writers,

"Whosoever will, says St. John in the Revelation, let him "take the water of life freely:" this passage shews, that all, 'who are willing, may drink of the water of life; that it is in 'the power of every one to attain eternal happiness: Such a declaration, says Dr. Doddridge, of divine grace, seems to have been wisely inserted just in the close of the sacred canon, to encourage the hope of every humble soul, that is truly desirous of the blessings of the gospel, and to guard against those suspicions of divine goodness which some have so unhappily ' abetted."

equally explicit on the subject. We have, in general, no doubt about the salvation of those, who are truly desirous of the blessings of the gospel;' the only question is, how does it happen, that some are thus truly desirous, and others are not? I should, indeed, give the text even a more unlimited interpretation. A convinced and distressed penitent may find some difficulty, in determining whether his desires after salvation be genuine and spiritual, or not: but if he be willing, let him come, and he will certainly be made welcome. So long as men are proudly and obstinately unwilling to accept of the salvation of the gospel; we can give them no encouragement, to expect salvation in any other way: but if there be willingness, I would almost say, a half-willingness, a relenting, a softened spirit, a disposition to yield and submit, to confess guilt, to cry for mercy, in the words of the publican "God be merciful to me, "a sinner!" he knows little of our ministrations, who does not know, that we go almost out of our way, to meet such persons, with persuasions, invitations, and every species of encouragement; that is, to repent and believe, and turn to God. We certainly do attempt every thing, (according to our ability,) which argument can urge, or compassion and affection suggest, to obviate every desponding apprehension. So far from being defective on this side, I am afraid, if all, which we attempt in publick and in private, were fully known; it would sometimes be thought, that a vindication was needful on the other side.

P. cxcix. l. 16. The benefits, &c." The case of those, favoured with revelation, before the coming of Christ, has before been fully considered." 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 revealed to them; and they were saved by believing

The benefits of Christ's death are not confined to those to 'whom the gospel has been actually revealed :—that would ex'clude from salvation all who lived before, and the far greater 'part of those who have lived since, the birth of our Saviour. '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 perIsons, 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 of Christ; as Cain was no more excluded, till he excluded ' himself, than Abel; Saul, than David; Judas, than Peter; Esau, than Jacob.'

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, but the contrary. To the quotation here made from Hooper, I will add another. I believe that the holy fathers, patriarchs, and 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 sacraments. For they were of the self same church, faith, and law, that we be of." In the eighteenth article of King Edward the sixth, it is said, 'They ' are to be accursed and abhorred, who presume to 6 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." By becoming Jews then, or Christians afterwards, they would have been interested in the promise of a Saviour.*

3

P. cci. 1. 6. 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

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

Art. xviii. 3 Hooper, 255, ibid. Luke vi. 35.

• Ps. cxlv. 9.

1

"the good, and sendeth rain on the just and on the unjust."1 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 right"eousness," 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 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, shewing ' 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 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

Matt. v. 45.