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like texts) and yet I apprehend that this everlasting life, which was, in every sense, the gift of God through Chrift, may be extended to these heathens equally with us; as by the fame Revelation we are taught to believe, that there will be a general Refurrection of mankind, in order to as general a Judgment; wherein each individual shall receive an equitable sentence, according to the law, or difpenfation, under which he lived in this world.*

No clafs of mankind therefore, are in their own nature, capable of rifing from that fate of death in which they were originally involved; and yet through the grace of God, (who is the Saviour of all men, efpecially of thofe that believe; 1 Tim.iv. 10.) any, or all of them, may recover out of it; and be raised to unlimited happiness: and thereby the benefit conveyed through the fecond Adam may become in all respects equal to the lofs fuftained in the first; nay rather, much more abundant; as the fame Apostle feems to declare expressly, Rom. v. 14, &c. By which means, these two difpenfations will appear conformable to the rest; the latter being really an improvement on the former. Thus both the Old and New Teftaments are reconciled together, and every part of each becomes confiftent with all others.

See Whitby on Rom. ii, 12. † See Taylor on Or. Sin. Pt. i.

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PART I.

Want of UNIVERSALITY

IN

Natural and Revealed RELIGION,

No just Objection against either.

Is he the God of the Jews only? Is he not alfo of the Gentiles? Yes, of the Gentiles alfo. Rom. iii. 29.

For when the Gentiles, which have not the Law, do by Nature the things contained in the Law; thefe having not the Law, are a Law unto themselves. Rom. ii. 14.

A

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