THese are the Words of our Blessed Saviour, who, as he best understood the Extent of that Love, which moved the Almigh­ty Father to send him into the World, so he hath here express'd it in the fullest and most comprehensive Terms. The Love of God, not to any particular Nation, but to the World in general, was the Motive upon which he gave his Son. The Design of our Lord's coming was to save not any particular Race of Men, but the whole Race of Mankind, the World in general, without Excep­tion. There is indeed a Condition required of those who would partake of this Salvation, viz. that all, to whom the Gospel of Christ is publish'd, should believe in him; no other Limitation is set, but [Page 2]this very reasonable one, That whosoever believeth in him, should not perish; but have everlasting Life. This is indeed a Truth so plainly asserted in di­verse other Texts; 'tis moreover so agreeable to the Design and the Tenor of the Gospel throughout; 'tis finally so suitable to the Apprehensions which we naturally have of the infinite Good­ness of God, that I shall not insist upon the Proof of it; the Purpose of this Discourse being rather to obviate an Objection, which will easily arise in the Minds even of serious Men, such as are not dispos'd to cavil, but are us'd to contem­plate both the Works and the Word of God, with Sobriety and Reverence, for whose Satisfa­ction I thought it worth the while to take this Matter into particular Consideration.

The Objection is this; If the love of God expres­sed in giving his only begotten Son, be so Great, and so Universal, as it is here represented; whence comes it to pass, that so small a part of Mankind seem to have receiv'd Benefit from the Christian Revelation? The Case of all Men seems to have been equally deplorable, and com­passionable: If then the Love of God, testified by our Redeemer, were extended to all Men, if the coming of the Son of God into the World, were designed and fitted for the Benefit of all; is it not very strange, that four thousand Years should be run out before he came; and that since his appearing so small a Part of the World in comparison should be blest with the Know­ledge of what he hath done for them, or of what he offereth to them?

Now for the easing our Minds under this Difficulty, I shall proceed gradually, laying down several Propositions, which will mutually sup­port each other, and which being impartially consider'd and lay'd together, may suffice to silence this Objection, if not fully satisfie those that make it. And,

First, If we were able to give no tolerable Ac­count of this Matter, yet we ought not to be surprized or stumbled at it, because of the in­finite distance between God and us.

They are very reasonable Questions which Job's Friend put to him, when he in the bitter­ness of his Soul complain'd of his grievous Af­flictions, and was at a loss with Respect to the Justice of God's Dealings with him. Job. 11 7.8, 9. Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? It is as high as Heaven; What canst thou do? deeper than Hell; what canst thou know? The Measure thereof is longer than the Earth, and broader than the Sea. Great is our Lord, saith the Psalmist, Psalm 147.5. and not only of great Power; but his Understanding also is infinite. And shall we finite Creatures think then to comprehend his Ways? Shall we rec­kon our selves competent Judges of his Acti­ons? St. Paul thought otherwise, when contem­plating a Difficulty of Providence, of the same kind with that before us, he cries out, Rom. 11.33, 34. O 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 [Page 4]hath known the Mind of the Lord; or who hath been his Counsellor? It must be own'd, that we are not able to account for the Methods of Divine Providence in many other Instances; and whosoever is not abandon'd of all Mode­sty, must readily acknowledge, that it is rea­sonable that it should be so. For we have not the entire Scheme of Providence in our Heads at once; we cannot see from the beginning to the end of God's Ways; we know not what are the Designs, and what will be the Issues of his Counsels; and therefore ought to sus­pend our Judgments, till the Conclusion and winding up of Things. Which will appear to be more especially fit in this Case, if we consider,

Secondly, That we our selves may discern several Particulars, in which we are manifestly ignorant, which yet ought to be known by us, if we would pretend fully to account for the Difficulty before us. I might give many Instan­ces; but will content my self with two plain Ones.

He that would give a full Account of this Matter, must be acquainted with two Parti­culars, which no mortal Man can certainly know, without an especial Revelation from God; namely, Whether those to whom the Gospel is not published during this Life, shall ever hear of it in any future State: And again, What Measures God will at the last Day take with those, to whom the Gospel was not publish'd.

No Man certainly knows, whether those who never heard of the Gospel in this Life, may not in some future State have it publish'd to them.

It has been supposed by some, that those Pa­gans, who shall have approv'd themselves Honest and Sincere in this their State of Tryal, may, when their Souls shall be separated from their Bodies, have the Gospel reveal'd to them in their separate State, in order to their becoming capable of the Rewards of Christians, at the last Day.

A late Learned and Ingenious Writer has es­sayed to make it probable, Mr. Sta [...]e, of Salvati­on by Christ alone. from a Prophetical Paragraph in the Apocalypse, that those, who shall have liv'd and dy'd without hearing of the Gospel in this present State, shall, after our Saviour's return, before the final Period of this World, be rais'd again, and have the Gospel preach'd to them, and thereby be put into a new State of Tryal, in order to their Salvation or Damnation, as they shall then acquit themselves.

Now though I will neither affirm nor deny either of these Opinions to be true, nor so much as say, that they are probable; yet this I will venture to say, That I believe it very difficult for any Man to prove that they can­not be True; and yet if either of them should prove True, the Difficulty before us would be perfectly solv'd. And thus much we may safe­ly infer from these Conjectures, that if contem­plative Men can think of some such possible Ways for the solving this Difficulty, there may be many more Ways of doing it known to the [Page 6]Divine Understanding, and which will be clear and easie to our Understandings also, when it shall please God to reveal any of them to us. And I confess, I would suppose any thing that is plausible, nay, any thing that is possible, much rather than entertain one hard thought of the Maker and the Redeemer of Mankind.

But yet farther, no Man certainly knows what Measures God will take at the last day with those, who shall have liv'd and dyed unacquainted with the Gospel. We are certainly inform'd, how God will deal with those to whom the Gospel is pub­lish'd; He that believeth, shall be saved: And he that believes not shall be damned. Mar. 16.16. But this belie­ving, or not believing plainly supposes the Gos­pel preach'd to them, it being impossible, as St. Paul suggests, that they should believe in him, of whom they have not heard; Rom. 10.14 and as impossible that they should hear, without a Preacher. And how God will deal with those who were under this disadvan­tage, the Gospel hath not so expresly told us, it's Declarations being to them, to whom it is pub­lish'd. But because this will fall under considera­tion in another Place, I will add no more here, but proceed to my next Proposition, viz.

Thirdly, We may our selves discern very much of the Reasonableness and fitness of that Method, which Providence hath taken, both as to the time of our Saviour's coming into the World, and the way and manner in which he order'd his Gos­pel to be publish'd.

Almighty God, having made Men reasonable Creatures, hath all along dealt with them as such, [Page 7]in a way very suitable to their Nature, and their present Condition in this Life. His Providence wisely and gently orders and over-rules the Affairs of Mankind, with as little Violence as is possible, drawing and leading Men to Re­pentance and Amendment, rather than driving and compelling them. Accordingly ever since the Fall, it hath pleas'd God to use such Me­thods as might reasonably promote, tho' not necessitate their Recovery.

Thus in the first Ages of the World, be­sides the Impressions which God had left of himself upon the Minds of Men in their very make, and what they might farther have lear­ned of him by contemplating his Works, there was a plain and certain Tradition both of his first forming Man, of the Law he gave to our first Parents, of their Fall, and of the kind Intimations of the Divine Compassion to­wards them after their Fall; there was, I say, a plain and certain Tradition of all these and many more Particulars, easily deriv'd down from Adam to Noah; Adam being able fully to in­form Methuselah, and Methuselah to inform Noah of all that each of them knew. And this one would in reason judge had been a suf­ficient means of instructing and reclaiming the sinful Race of Adam. And accordingly there were some in each Generation, who were re­cover'd from their fallen Estate to that degree, as to become acceptable to God themselves, and Instructors and Examples to others. Gen. 5.24. Thus we read of Enoch, that he walked with God, that is, pleased him by a pious and virtuous Course [Page 8]of Life, and not only by his Conversation re­proved, Jude, 14.15. but, as St. Jude tells us, prophesyed also against the ungodly Sinners of that Age, and was indeed so much too good for a bad World, that God took him to himself, as an Encouragement to the few Good, and a War­ning to the many Bad Men of those times. Gen. 6.9. Noah was such another, of whom it is said, that he was a just Man, and perfect (or upright) in his Generations, 2 Pet. 2.5. and that he walked with God; as likewise that he was a Preacher of Righte­ousness to the World of the Ungodly. And be­sides these external Means of Instruction and Reformation, 'tis intimated, that God's Spirit also was all that while striving with Men. Gen. 6.3.

Indeed when none of all these Means would prevail, but the Case of Mankind was become deplorable and utterly desperate, Gen. 6.5. when God saw that the Wickedness of Man was great in the Earth, and that every Imagination of the Thoughts of his Heart was only evil, and that con­tinually; then, and not till then, he determi­ned to interpose miraculously, by destroying Man from the Face of the Earth, Verse 7. reserving only Noah and his Family, as the Seed of a new and bet­ter World.

When by this Means there was a new Be­ginning of Mankind, when Noah, being him­self a good Man, and extraordinarily preserv'd and instructed by God, was able to convey to his Off-spring a certain Tradition, both of what he had deriv'd from Adam, before the Flood, and of what he had learn'd of God since, and especially to give them an Account of that [Page 9]Stupendous Judgment whereby the old World was destroy'd, one would have thought again, that this should have effectually secur'd his Race in the Practice of Piety and Virtue for the future.

But when his Posterity also soon degenera­ted, so that in the Space of somewhat more than four hundred Years, even Idolatry began to infect the purest Branch deriv'd from him, God then by a special Providence again in­terpos'd, chusing Abraham, calling him forth from his Country and his Kindred, instru­cting and guiding him, and as a Reward of his Eminent Faith and Piety, appointing his Posterity to be his peculiar People, whom he preserv'd and govern'd in a miracuious Man­ner from one Generation to another, thereby to awaken other Nations, if they would observe the wonderful Works of Providence towards that People; or at least to preserve one Nation from the General Contagion.

Amongst them God raised up a Great Law­giver, with a Succession of Prophets, disco­vering still by degrees more of his Kind Inten­tions towards them and all the World, and pro­mising in due time to raise up of the Seed of Abra­ham, One who should be the great Deliverer and Sa­viour of Mankind.

When the fulness of the time was come, as St. Gal. 4.4. Paul emphatically expresses it, God sent forth this great Person into the World, dignified with the Title of his only begotten Son. By which Expression, The fulness of the time, (as [Page 10]hath been often observ'd by those who have consider'd this Point) is not only to be un­derstood, that it was the Time to which all the Predictions relating to the Messiah pointed; but moreover, that it was the fittest Season, that ever yet had been, for the Appearance of such a Person. It was then, when all o­ther proper means, having been tryed, had prov'd ineffectual. When the Messengers formerly sent from God, could not prevail, last of all he sent his Son. Matth. 21.37. It was then, when by the disposal of Divine Providence the World was best pre­par'd for the receiving him. It was, when he was become the Desire and Expectation of all Na­tions, Haggai 2.7. Suct [...]nius. Tacitus. as not only the Scriptures, but some of the Roman Writers themselves do assure us, which Expectation was probably deriv'd partly from the Jews who were dispers'd, and espe­cially from the Divine Oracles, which about three hundred Years before our Lord appear'd, had been by Order of Ptolemy Philadelphus tran­slated into the Greek Language, and thereby the Predictions concerning the Messiah divulged. Finally, it was then, when first by the Grecian, and afterward more fully by the Roman Empire, a considerable part of the World was not only conquer'd, but civiliz'd also, and an inter­course between many Nations establish'd, and thereby a Way made for the more easie Pub­lication of the Gospel, from Judea, throughout the then known Regions of the Earth. And cer­tainly This was the fittest Season, that ever yet had been for the Appearance of the Saviour of Mankind.

If we farther proceed to consider, in what manner our Lord appointed his Gospel to be pub­lished, and what Course the first Preachers of it took to that purpose, we shall still perceive more of the Reasonableness and Fitness of the Method wich Providence hath used in this Case.

When our Lord commission'd his Apostles, it was to make Disciples out of all Nations, [...] 28.29, [...]k 1 [...].1 [...]. and to go into all the World and preach the Gospel to e­very Creature. And the Doctrine which they were to preach, was admirably suited to this End. It was a Doctrine Rational and Pure, fit to be understood and receiv'd by every Na­tion under Heaven, containing nothing Singular, nothing Narrow, nothing that might separate or distinguish one Nation or Family from ano­ther; but equally adapted to the Condition of all Mankind.

There was indeed an occasion here for a mi­raculous Interposition of Providence, and accor­dingly it pleas'd God to interpose. For because those, whom our Lord sent to preach his Gospel, were unable to speak the Languages of the se­veral Nations, to which they were sent, and considering farther the strong prejudices that the World lay under against this (to them) new Religion, God therefore bestow'd upon them the Gift of speaking whatsoever Langua­ges should be necessary for propagating the Crhi­stian Doctrine, and also a power of working o­ther Miracles, to excite and move their Auditore, first to gain their Attention, and then to convince [Page 12]their Judgments; which Powers continued in the Christian Church, as long as they were necessary, that is till the GOSPEL was considerably spread abroad, and able to support and propagate it self by more Natural Means.

Such indeed was the Fidelity and Industry of the Apostles and their immediate Successors, and so conformable were their Lives to the excel­lent Doctrine which they preach'd, that Chri­stianity had incredible Success in those early times, insomuch that in about three hun­dred Years, it prevail'd against all the false Re­ligions, which had been so long receiv'd, and became the establish'd Religion of the Roman Empire.

This was the Course which Providence took for the dispersion of the Knowledge of our Sa­viour and his Religion throughout the World, which as it was the most Natural and most reasonable Means to that End, so I can hardly doubt, but that if the Christians of the Ages following had continu'd to recommend their Profession by the Exemplariness of their Lives, and had retain'd that Zeal which their Prede­cessors shewed for propagating it in the World, it had long before this been the establish'd Re­ligion of Mankind. So that if the Gospel be not publish'd to the World universally, it pro­ceeds not from any defect in the Provision which God hath made to that purpose; but from the Fault of those to whom God had committed so great a Trust. Had Christian Princes been as zealous to promote the Reli­gion [Page 13]of our Lord, as to extend their Empire; (I mean not by Violence, but in Methods suit­able to the Nature of this Religion;) had Chri­stian Subjects been as eager to advance the Knowledge of our Maker and Redeemer in Fo­reign Parts, as they have been to settle Trade and Commerce there; had all of us, who call our selves Christians, shewed forth in Christian Tempers and Practices, the Virtues of Him that called us, and the Excellency of the Religion he hath taught us; there would probably have been no Occasion for enquiring, as we now do, why the Gospel of our Lord is confin'd within so narrow Bounds.

Fourthly, As I have just now mention'd the open and evident Cause's, of the Gospel being not farther propagated, so there may be another more secret and hidden Reason, of God's per­mitting some Parts of the Earth to remain ig­norant of the Christian Revelation. 'Tis what we cannot be sure of, in all the Instances of this kind: But 'tis what seems highly pro­bable as to some of them, and what some Pas­sages in Scripture seem to hint, viz. That God hath in Justice permitted this, either because, when the Gospel was first preach'd to some Na­tions, they utterly rejected it; or because he knew, what God only can know, that some Nations were so wholly indispos'd to receive it, that the Preaching of it to them would have had no other effect, but to have aggravated their Condemnation.

We read that St. Paul and Silas, with Timothy, were forbidden of the Holy Ghost to preach the Word in Asia; Acts 16.6, 7, 9, 10. and again, When they essayed to go into Bi­thynia, the Spirit suffered them not; and presently after, that a Man of Macedonia appear'd to Paul in a Vision, and prayed him, saying, Come over into Macedonia, and help us; upon which they imme­diately bent their Course that Way, assuredly ga­thering, that the Lord had call'd them to preach the Gospet unto them. Now although there might be, and probably were other Reasons, in these particu­lar Instances, why they were diverted from Asia, and sent into Macedonia at that time; yet hence it plainly appears, that the Divine Providence did particularly direct the first Preachers of the Go­spel, where to publish it; and this might some­times be the Reason of such Direction, that in some Places they were better dispos'd to receive it, than in others; which may be confirm'd by another Passage, a little after in the same History. It is said that at Corinth, the Lord exciting St. Paul by another Vision to preach the Gospel there, assign'd this as one Reason, For I have much People in this City, Acts 18.10, 11. that is, many who would, and ac­cordingly did readily embrace the Christian Do­ctrine, and accordingly the Apostle continued there a Year and six Months, teaching the Word of God a­mong them. And who knows, but that this may be the hidden Cause why God permits some Nations to fit in darkness, because, when they had an Oportunity of having the Gospel pro­mulg'd amongst them, they obstinately rejected it; or it may be, because they have so univer­sally [Page 15]and grosly sinn'd against the Light of Na­ture, despis'd the Dictates of Conscience, and de­generated into such vile and devilish Dispositions, that if the Gospel were preach'd amongst them, it would only serve to aggravate their Condemna­tion?

This is very agreeable to the Directions, which our Lord gave his Apostles, Matth. 1 [...].11.14. when he sent them abroad to preach; Into whatsoever City or Town ye shall enter, enquire, Who in it is worthy. And again, Whosoever shall not receive you, nor hear your Words, when ye depart out of that House or City, shake off the Dust of your Feet, namely, Mark 6.11. as a Testi­mony against them, that they had the offer of the Gospel, but were so wicked as to reject it. Tis consonant also to our Saviour's Declaration, that Whosoever hath, to him shall be given, Matth. 13.12. and he shall have abundance: And from him that hath not, shall be taken away, even that which he hath; which is the Reason he assigns, Verse 1 [...], 11. Why he spake to the mul­titude in Parables, Whilst he reveal'd to his Di­sciples the Mysteries of the Kingdom of Heaven, adding Therefore speak I to them in Parables; Verse 13. be­cause they seeing, see not; and hearing they hear not, neither do they understand, &c.

'Tis certain, that this may be assign'd as a Reason, why the Light of the Gospel is depar­ted from, or at least very much obscured in di­verse Places, where it once shone very bright, namely, that it was not duly improv'd by those whom it enlightned. We know how our Lord threaten'd the Church of Ephesus, Rev. 2.4, 5. for leaving her first Love. Remember therefore, saith he, from whence thou art fallen, and repent, and do the first [Page 16]Works; or else I will come unto thee quickly, and will remove thy Candlestick out of his Place, except thou repent, which Threatning has been long since remarkably fulfill'd, in the prevailing of Maho­metanism in those Parts; and if GOD hath not dealt as severely with others, who may have deserv'd it as much, his Goodness should not make them presume; but lead them to Repen­tance.

Fifthly, I have yet farther this weighty Con­sideration to offer in this Case, viz. That the Efficacy of our Saviour's Undertaking for Men, doth certainly extend much farther than the actual Knowledge of him doth.

This must be suppos'd as to Infants, at least such as are enter'd into the Christian Cove­nant by Baptism, that they are capable of Sal­vation by Jesus Christ, without actually know­ing and believing in him. This must again be allow'd, as to all the good Patriarchs, and other pious Men amongst the Jews, who although they did believe and hope in God, for the ful­filling of the great Promise of a Messiah to come, yet did not see that Promise fulfill'd, nor could actually know and believe in him, as we do.

Such in truth was the Goodness of God to Mankind, as to testifie his Compassion towards them immediately after the Fall, by the Promise then made of the Woman's Seed, that is, of the Messiah, which Promise as it was renew'd upon all occasions, so as an Effect of his Interposition, were confer'd all the Benefits which Mankind [Page 17]receiv'd from God, after the sin of our first Parents. It was upon his account that they were respited from present Death; and that their Posterity have been blest with all those Favours, Temporal and Spiritual, which they have enjoy'd from that time to this; insomuch that the Efficacy of our Lord's Undertaking is to bear date from the first Pro­mise of it; nay, from the Purpose and Intention of God before his actual Promise. But more particularly yet;

Sixthly, The Holy Scriptures do every where represent our Saviour, as having made Ex­piation for the sins of all Mankind, without Ex­ception, as well those who were born before his appearing, as since; and those who live in the remotest and darkest Corners of the Earth, as those to whom the Gospel is publish'd.

He is the Propitiation for our sins, saith St. John; 1 John 2 2. and not for ours only; but also for the sins of the whole World. There is, saith St. Paul, 1 Tim. 2.5, 6. one Mediator between God and Men, who gave himself a Ransom for all, to be testified in due time. And the same A­postle in a set Discourse, expresly makes the Be­nefit of Christ's Death, in the design of it, to ex­tend as far as the sin of Adam had done. Rom. 5.13, &c. The Author to the Hebrews affirms, that our Saviour took our Nature upon him, Heb. 2.9. that he by the Grace of God might taste death for every Man. And the same inspir'd Writer is very express in declaring, that the Sacrifice of the Death of Christ did in its Me­rit and Virtue reach buckward to the begining of the World, as well as forward to the end of it. Not, says he, that he should offer himself often, Heb. 9.25, 26. as [Page 18]the High Priest entereth into the Holy Place e­very Year with the Blood of others; for then must he often have suffered since the Foundation of the World: but now once in the end of the World hath he appear'd, to put away sin, by the Sacrifice of himself; whereby is plainly intimated, that this one Sacrifice had its Effect from the foundation of the World. If it be ask'd, wherein the effect of this Appears so exten­sive, I answer by my next Proposition, viz.

Seventhly, That by means hereof God was so far reconcil'd to Men, as to give Place for Repen­tance, and to accept of it, wheresover it was sincere.

In the first Covenant made with Adam, there was no Allowance made of Repentance after Trans­gression: but upon the Interposition of our Re­deemer, and in Virtue of that Expiation, which he was to make, when he should come into the World, sinners were allowed and encouraged to repent and turn to God, in hopes of obtaining his Favor. The very respiting our first Parents from the execution of the Sentence denounced, was an intimation that Repentance would be accepta­ble to God; the Promise made soon after the Fall was a Confirmation of the same thing. God's com­manding and encouraging Sacrifices still farther encouraged Repentance. The Question which God put to Cain, If thou dost well, shalt thou not be ac­cepted? Gen. 4.7. plainly signified his pleasure in this Case. The Goodness of God continually exercis'd towards all Mankind in so many Instances, Rom. 2.4. naturally ten­ded to lead them to Repentance. All along through­out the Old Testament, both in Moses and the [Page 19]Prophets, Repentance is inculcated and encoura­ged. That peremptory Declaration and Oath of God, tho' made to the House of Israel, Ezek. 33.11. yet is in very general Terms, and such as seem to concern all Mankind; As I live, saith the Lord God, I have no pleasure in the Death of the Wicked; but that the Wicked turn from his way and live; with much more to the same purpose, in the following Verses. In the Prophet Jonah, we find that Nineveh, a Pagan City, was spar'd upon the Humiliation of its In­habitants. When our blessed Saviour came to de­clare the Will of God more fully, it was in these Terms, Luke 24.47. That Repentance and Remission of sins should be preach'd in his Name, amongst all Nations, begin­ing at Jerusalem. And altho' this Doctrine is prea­ched only to those, to whom the Oracles of God are publish'd; yet we cannot from thence fairly conclude, that if in any other part of the World there be found any true Penitents, their Repen­tance shall not be accepted of God, because they were not expresly told so beforehand. On the con­trary, as the Consideration of the Divine Good­ness will dispose us to hope the best, so there are diverse Hints in the Oracles of God themselves, which may incline us to take the favourable side in this Controversie. St. Peter seems to have done so, when upon observing how God had accepted the Prayers and the Alms of Cornelius, he own'd himself convinc'd of a Mistake which he lay un­der before, crying out, Of a truth I perceive, Acts 10.34, 35. that God is no Respecter of Persons; but in every Nation, he that feareth God and worketh Righteousness is ac­cepted with him.

'Tis true, sometimes Faith is made the Condi­tion of Acceptance with God, as well as Repen­tance, particularly in our Text, it is expresly made the Condition of Salvation: but then if by Faith be to be understood an express believing in Jesus Christ, it must be restrain'd to them to whom he is preach'd. For, as I observ'd before, the Patri­archs, and other good Men of the Jewish Nation, were accepted upon their Faith, believing the Pro­mises of God, and obeying his Commands, before the coming of our Lord and when they had very obscure Notions concerning him. And the Apo­stle to the Hebrews, in his excellent Discourse of Faith, Heb. 11.6. even that Faith which is acceptable to God, defines it in general, a believing that God is, and that he is a Rewarder of them that diligently seek him. Which indeed will include believing in God, as a Rewarder of them that seek him through Jesus Christ, where the Gospel is publish'd: But it seems evidently to imply also, that God will ac­cept such a degree of Faith in him, as is suitable to the Revelation he hath made of himself, be it more or less. What else can we think of such a Man as Job for Instance, concerning whom it is said, Job. 1.1. that he was perfect and upright, one that feared God and eschewed Evil? Who yet was not of that Family, which God had chosen to be his peculiar People, and to bless with his more parti­cular Revelations; but an Arabian. What shall we again think of Abimelech, a Philistian King, in whom was likewise found the Fear of God, to that degree, that upon his Admonition, he rea­dily eschewed that Evil which he was before in dan­ger of, Gen. 20.6, &c. though unwittingly, and in the integrity of [Page 21]his Heart? And altho' I dare not profess my self assur'd of the State of Socrates, or Epictetus; yet I cannot but be strongly inclin'd to hope, that the Expiation of our Redeemer may have render'd their Repentance and Obedience in a good degree acceptable to God. And God only knows, how many more penitent and sincere Souls may be found, in the dark Corners of the Earth. It may be, for ought we know, in this Case, as in that of Elijah, who imagin'd himself left alone, 1 Kings 19.14, 18. when God knew of no less than seven thousand in Israel, who had not bowed the Knee to Baal. But yet farther,

Eighthly, Another Effect of the Expiation made by our Redeemer, may have been, for ought any Man can know to the contrary, the secret Ope­ration and Influence of the Divine Spirit, en­lightning and moving the Minds of Men, in all parts of the World.

'Tis acknowledgd, that no Man can either re­pent, or believe in God, or obey him accepta­bly, without the Assistance of the good Spirit; 'tis confess'd also that this Asistance is expresly promis'd only through Jesus Christ: but I should be very loth to affirm, that it was never impar­ted to any, who were not actually instructed in the Christian Doctrine. There can be no doubt, with respect to the Patriarchs, who were the Friends and Favorites of God, and by their Faith and Piety demonstrated, that they were enligh­ten'd and mov'd by his Spirit. The Law of Moses did not expresly promise the Assistance of the Spirit; and yet there is no Question, but [Page 22]that pious and good Men among the Jews did partake of it. And shall we confine it to them only? No! I would rather hope that Job and Abimelech before mention'd, nay, that Socrates and Epictetus also, in their Measure, partook of the same; the Fruits of that Divine Spirit methinks very evidently appear in many of their Expressi­ons and Actions. Diverse Pagans, as I obser­ved in a former Lecture, have been sensible of this Truth, and openly avow'd that the Inspira­tion of God was necessary to Virtue, and accor­dingly believ'd that such as were truly Virtu­ous amongst themselves, were so by the as­sistance of the Divine Spirit. And it seems high­ly worthy of God, to believe thus; at least not to believe otherwise.

And indeed if we reflect upon the Notion, which was current amongst the best and most ancient Christian Writers, and which the Holy Scriptures seem to have led them into, concer­ning the Dispensation of God towards Man­kind, by our Redeemer, we shall the more ea­sily be dispos'd to be of this Judgment. For they look'd upon our Saviour, as not only designing, but beginning his Transactions for the good of Men, from the time of their first Creation; and for the Recovery of Sinners, from the time of their Fall. They believ'd that diverse of the Appearances, mention'd in the Old Testament, were really of the Son of God, in Angelical Form, anticipating thereby and prefiguring his Appearance at last in Humane Nature. They be­lieved that it was He, who conducted the Isra­elites from Egypt into Canaan; that it was He, [Page 23]who was in the Tabernacle, and in the Temple, in the midst of the Cloud, towards whom therefore the Jews paid their solemn Adorations. And for the like Reason they believ'd, that it was He, who inspir'd all the great and good Men, that were eminent for Piety and Virtue, either among the Jews, or in any other Nations. In a word, John 1.9. they understood St John to mean as much, where he says, That was the true Light, which enlighteneth every Man that cometh into the VVorld, not only by imparting the Powers of Understanding and Reason to them in their first Formation; but also by farther opening their Understandings, and improving their Minds, as they should become capable, by the secret Suggestions and Motions of his Spirit. So that, although he did not appear in Humane Form, till four thousand Years were elaps'd; yet he had not neglected Mankind all that space of time; nor doth at present neglect those who have not heard of his Incarnation; but was and is in the VVorld, even in those Parts of it, where they know him not, using those Methods, Verse 10. which to his Divine Wisdom seem meet, for the training up well-dispos'd Minds, which do not resist the Grace which he offers to them. There is but one Proposition more that I have to add, and it is this, viz.

Ninthly, That at the great Day of Judg­ment, all Men shall be accountable to our Lord, with due Regard had to their Respective Advantages or Disadvantages in this their State of Tryal.

Our Lord hath expresly declar'd, that unto whom­soever much is given, Luke 12.48. Matth. 25.14. &c. of him shall be much requir'd; and that Men shall be called to an account for the Talents committed to them, by their Lord, whether more or fewer, in so much that he that had but one, shall be accountable for that one only. St. Paul in a set Discourse seems to have determin'd this Matter peremptorily, as between Jew and Gentile; so by parity of Reason, between Christian and Gentile also. Rom. 2.5, 6, 9, 10, 11, 12, 14. He calls the Day of Judgment, the Day of the Revelation of the righ­teous Judgment of God, who will render to every Man according to his Deeds, to the Jew first, and also to the Gentile; adding, For there is no respect of Persons with God: For as many as have sinned with­out Law, shall also perish without Law, and as many as have sinned in the Law; shall be judged by the Law: And again, VVhen the Gentiles, which have not the Law, do by Nature the things contained in the Law, these having not the Law, are a Law unto themselves.

'Tis very true, that the Salvation of the Go­spel is by the Gospel promis'd only to those who believe and obey it, and consequently to whom it is preach'd; as Damnation is therein expresly threatened to those who reject it; and we are not so plainly told what kind and what degrees of Rewards and Punishments God will dispense to others: but we are in the general assu­red, [Page 25]that the Recompences of that Day shall be all just, and carry a Respect to the Deeds done in the Body, bearing some Proportion to the different Circumstances and Conditions of Men. And therefore St. Paul a little before his Discourse just now cited, lets us know, that the Condem­nation of wicked Gentiles would be very just, by Reason of their having despis'd the Di­ctates of Nature and Reason, because they with­held the Truth in Unrighteousness; for, Rom. 1.18, 19. as he ar­gues, That which may be known of God, is manifest in them; for God hath shewed it unto them. God hath, as he there farther proves, render'd him­self so conspicuous to all Men, as the Maker and Governour of the World, that those who are ignorant of him must be without Excuse. verse 20. He is so near to every one of us, as the same Apostle else­where discourses, since in him we live, Acts 17.27, 28. and move and have our Being, that we may even feel after him, Rom. 2.15. and find him; and he hath written his Law in such visible Characters in all our Hearts, shewing us the plain Difference between moral Good and Evil, in the chief Instances thereof, causing our Consciences to bear witness, and our Thoughts to accuse or excuse, as we demean our selves, that he may justly call us to an Account for such our De­meanor.

So that the whole Matter at last comes to this Issue. Some Men have, by hearing the Gospel preach'd to them, far greater Advantages, than others; but then they are accountable likewise for those special Advantages: whereas such, as not through their own default, but by the meer Providence of God, want those Advantages, shall [Page 26]be answerable for no more, than what they have been entrusted with. God hath done more for those, than for these; and 'tis but fit, that he should freely dispose of his own Gifts, after the Counsel of his own Will: but if he doth what is abundantly sufficient for all, and will expect no more, than in proportion to what he gives, there remains no just Ground of complaint to any.

And thus I have done with what I thought fit to be offer'd on this difficult Argument; and I hope, if what I have propos'd be consider'd with­out Prejudice, it may suffice to make us humbly acquiesce in the Dispensation of God by Jesus Christ, acknowledging that the Design of our Lord's coming was to save Sinners in general; and confessing to the glory of the Almighty Father, that his love was manifested to the whole Race of Mankind, by sending his only begotten Son into the World for our Salvation.

I shall conclude all with two practical Infe­rences, viz.

Frist, We may infer from hence the great O­bligation which lies upon us, to whom the Gospel is publish'd, to comply with the Terms of it, par­ticularly that mention'd in the Text, as comprehen­sive of all others, believing in Jesus Christ. What­ever gracious Allowances God in his infinite Good­ness may make to others, we cannot hope for Sal­vation upon any other Conditions, than a grateful Acknowledgment of this infinite Love of God, a firm and stedfast Faith in his only begotten Son, to­gether with an hearty Resignation of our selves to [Page 27]his Conduct. As by these our Priviledges we are exalted to Heaven; so upon our abuse of them, we shall be cast down to the lowest depth of Hell. This (as our Saviour declared, Verse 19. a little after the Text) is the Condemnation, that light is come into the World; but Men loved darkness rather than light, because their deeds were evil.

Secondly, If the Love of God toward Mankind be so extensive, it becomes us then, instead of caviling at the Divine Providence on account of the Gospel's not being publish'd to all the World, to do our part towards the Propagation of it

The Princes and great Men of the Earth may do very much to this purpose, as I have alrea­dy observ'd. Others also, especially those Bodies and Societies of Men, which have Commerce with the Gentile World, might contrive Methods for propagating their Religion together with their Trade. This the pious Founder of these Lectures had a great sense of, when by a Clause in his Will, he obliged those who should preach them, ‘to be assisting to all Companys, and en­couraging them in any Un­dertaking, for propagating the Christian Religion in foreign Parts.’ And all of us might contribute to this generous Design, by our earnest Prayers to God for the enlarging of his Son's Kingdom, and that it would please him to excite the Spirits of those who have Power and Interest to ad­advance this Noble Work. In fine, we may all contribute towards it, by living Christian Lives; and if we have neither Power nor Interest to promote the Profession of our Religion in Foreign Parts, we may at least promote the Practise of it at Home, by our [Page 28]Examples. Nothing in truth would so powerful­ly recommend our Holy Religion to Mankind, in order both to the Belief and Practice of it, as to have it fairly represented by the Tempers and Lives of its Professors. May Almighty God revive the Spirit of Primitive Christianity, in those who take upon them the Christian Name; and may their light shine so clearly and brightly, as to enlighten the darkest and remotest Regions of the Earth, to the Glory of God and our Redeemer. Amen.