The Imperfect Promulgation of the Gospel, considered. A SERMON Preached in the Church of St. Marry le Bow, January 7. 1699/ 1700.  
Being an Appendix to the Lectures of the last Year, appointed by the Honourable ROBERT boil, Esq;  
By SAMVEL BRADFORD, Rector of the said Church, and Chaplain in Ordinary to His Majesty.  
LONDON: Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside near Mercers-Chapel. 1700.   

Mr. BRADFORD's SERMON, Preached at St. Marry le Bow, January 7. 1700.   
JOHN 3.16, 17. 
God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish; but have everlasting Life. For God sent not his Son into the World to condemn the World; but that the World through him might be saved.  
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 expressed 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 published, should believe in him; no other Limitation is set, but 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 divers 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 disposed to cavil, but are used 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 received 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 considered and laid together, may suffice to silence this Objection, if not fully satisfy those that make it. And,  
First, If we were able to give no tolerable Account of this Matter, yet we ought not to be surprised 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 complained of his grievous Afflictions, and was at a loss with Respect to the Justice of God's Deal 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 ourselves 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 Judgements, and his Ways past finding out! For who hath known the Mind of the Lord; or who hath been his Counsellor? It must be owned, that we are not able to account for the Methods of Divine Providence in many other Instances; and whosoever is not abandoned 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 aught to suspend our Judgements, 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 ourselves 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 myself 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 published.  
No Man certainly knows, whether those who never heard of the Gospel in this Life, may not in some future State have it published to them.  
It has been supposed by some, that those Pagans, who shall have approved themselves Honest and Sincere in this their State of Trial, may, when their Souls shall be separated from their Bodies, have the Gospel revealed 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 lived and died without hearing of the Gospel in this present State, shall, after our Saviour's return, before the final Period of this World, be raised again, and have the Gospel preached to them, and thereby be put into a new State of Trial, 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 solved. 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 Divine Understanding, and which will be clear and easy 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 lived and died unacquainted with the Gospel. We are certainly informed, how God will deal with those to whom the Gospel is published; 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 preached 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 expressly told us, its Declarations being to them, to whom it is published. 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 ourselves 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 ordered his Gospel to be published.  
Almighty God, having made Men reasonable Creatures, hath all along dealt with them as such, in a way very suitable to their Nature, and their present Condition in this Life. His Providence wisely and gently orders and overrules 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 pleased 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 derived 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 recovered 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 of Life, and not only by his Conversation reproved, 
Judas, 14.15.  but, as St. Judas tells us, prophesied 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 preserved and instructed by God, was able to convey to his Offspring a certain Tradition, both of what he had derived from Adam, before the Flood, and of what he had learned of God since, and especially to give them an Account of that Stupendous Judgement whereby the old World was destroyed, one would have thought again, that this should have effectually secured 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 derived from him, God then by a special Providence again interposed, choosing 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 preserved and governed 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 fullness 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 fullness of the time, (as hath been often observed by those who have considered 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 tried, had proved 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 prepared 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 derived partly from the Jews who were dispersed, and especially from the Divine Oracles, which about three hundred Years before our Lord appeared, 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 conquered, but civilised also, and an intercourse between many Nations established, and thereby a Way made for the more easy 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 which Providence hath used in this Case.  
When our Lord commissioned 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 received 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 pleased 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 bestowed 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 their Judgements; 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 itself 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 preached, that Christianity had incredible Success in those early times, insomuch that in about three hundred Years, it prevailed against all the false Religions, which had been so long received, and became the established 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 continued to recommend their Profession by the Exemplariness of their Lives, and had retained that Zeal which their Predecessors showed for propagating it in the World, it had long before this been the established Religion of Mankind. So that if the Gospel be not published 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 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 ourselves Christians, shown 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 confined within so narrow Bounds.  
Fourthly, As I have just now mentioned 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 preached to some Nations, they utterly rejected it; or because he knew, what God only can know, that some Nations were so wholly indisposed 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 Bythinia, the Spirit suffered them not; and presently after, that a Man of Macedonia appeared 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 called 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 disposed to receive it, than in others; which may be confirmed 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, assigned 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 Opportunity of having the Gospel promulged amongst them, they obstinately rejected it; or it may be, because they have so universally and grossly sinned against the Light of Nature, despised the Dictates of Conscience, and degenerated into such vile and devilish Dispositions, that if the Gospel were preached 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, inquire, 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 spoke to the multitude in Parables, Whilst he revealed 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, etc.  
'Tis certain, that this may be assigned as a Reason, why the Light of the Gospel is departed from, or at least very much obscured in divers Places, where it once shone very bright, namely, that it was not duly improved by those whom it enlightened. We know how our Lord threatened 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 Works; or else I will come unto thee quickly, and will remove thy Candlestick out of his Place, except thou repent, which Threatening has been long since remarkably fulfilled, in the prevailing of Mahometanism in those Parts; and if GOD hath not dealt as severely with others, who may have deserved 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 supposed as to Infants, at least such as are entered 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 allowed, as to all the good Patriarches, 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 fulfilled, nor could actually know and believe in him, as we do.  
Such in truth was the Goodness of God to Mankind, as to testify 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 renewed upon all occasions, so as an Effect of his Interposition, were conferred all the Benefits which Mankind received 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 enjoyed 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 published.  
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, expressly 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, etc.  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 inspired Writer is very express in declaring, that the Sacrifice of the Death of Christ did in its Merit and Virtue reach buckward to the beginning 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 the High Priest entereth into the Holy Place every Year with the Blood of others; for than must he often have suffered since the Foundation of the World: but now once in the end of the World hath he appeared, 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 asked, wherein the effect of this Appears so extensive, I answer by my next Proposition, viz.  
Seventhly, That by means hereof God was so far reconciled 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 Favour. 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 exercised 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 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 spared 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 preached in his Name, amongst all Nations, beginning at Jerusalem. And altho' this Doctrine is preached only to those, to whom the Oracles of God are published; 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 expressly told so beforehand. On the contrary, as the Consideration of the Divine Goodness will dispose us to hope the best, so there are divers Hints in the Oracles of God themselves, which may incline us to take the favourable side in this Controversy. St. Peter seems to have done so, when upon observing how God had accepted the Prayers and the Alms of Cornelius, he owned himself convinced 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 expressly made the Condition of Salvation: but then if by Faith be to be understood an express believing in Jesus Christ, it must be restrained to them to whom he is preached. For, as I observed before, the Patriarches, 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 published: 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, etc.  though unwittingly, and in the integrity of his Heart? And altho' I dare not profess myself assured of the State of Socrates, or Epictetus; yet I cannot but be strongly inclined to hope, that the Expiation of our Redeemer may have rendered 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 aught we know, in this Case, as in that of Elijah, who imagined 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 aught any Man can know to the contrary, the secret Operation and Influence of the Divine Spirit, enlightening and moving the Minds of Men, in all parts of the World.  
'Tis acknowledged, that no Man can either repent, or believe in God, or obey him acceptably, without the Assistance of the good Spirit; 'tis confessed also that this Assistance is expressly promised only through Jesus Christ: but I should be very loath 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 Patriarches, who were the Friends and Favourites of God, and by their Faith and Piety demonstrated, that they were enlightened and moved by his Spirit. The Law of Moses did not expressly promise the Assistance of the Spirit; and yet there is no Question, but 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 mentioned, 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. Divers Pagans, as I observed in a former Lecture, have been sensible of this Truth, and openly avowed that the Inspiration of God was necessary to Virtue, and accordingly believed 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 disposed to be of this Judgement. For they looked 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 believed that divers of the Appearances, mentioned 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, 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 believed, that it was He, who inspired 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 World, 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 elapsed; 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 World, 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-disposed 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 Judgement, all Men shall be accountable to our Lord, with due Regard had to their Respective Advantages or Disadvantages in this their State of Trial.  
Our Lord hath expressly declared, that unto whomsoever much is given, 
Luke 12.48. Matth. 25.14. etc.  of him shall be much required; 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 determined 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 Judgement, the Day of the Revelation of the righteous Judgement 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, When 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 promised only to those who believe and obey it, and consequently to whom it is preached; as Damnation is therein expressly 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, that the Recompenses 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 despised 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 showed it unto them. God hath, as he there farther proves, rendered himself so conspicuous to all Men, as the Maker and Governor 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, showing 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 ourselves, that he may justly call us to an Account for such our Demeanour.  
So that the whole Matter at last comes to this Issue. Some Men have, by hearing the Gospel preached 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 mere Providence of God, want those Advantages, shall 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 offered on this difficult Argument; and I hope, if what I have proposed be considered 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 published, to comply with the Terms of it, particularly that mentioned 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 Acknowledgement of this infinite Love of God, a firm and steadfast Faith in his only begotten Son, together with an hearty Resignation of ourselves to his Conduct. As by these our Privileges 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 published 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 observed. 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 Companies, 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 Practice of it at Home, by our 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.  
FINIS.   

ERRATA.  
Sermon I. P. 5. l. 2. read, into the World. p. 23. l. 8. r, misled. Ser. III. p. 9 l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 20. l. 7. r. Mediator. p. 23. l. 10. r. he. Ser. VII. p. 3. l. 14. r. so it. p. 15. l. 33. blot out, his. p. 26. l. 28. r. valuable. Ser. VIII. p. 10. l. 18. r. their, ibid. l. 27. r. Men. p. 12. l. 22. r. Evangelist. p. 14. l. 25. r. be. p. 20. l. 18. r. blessing then. Ser. XI. p. 6. l. 15. r. not believing. p. 13. l. 16. r. Cause. ibid. r. Gospel's.