of the direction in the other, should not be made an argument against one any more than the other. The reason of this obscurity may perhaps be the same, both in the communication of spiritual, and in the distribution of temporal blessings: we at least cannot decide, how far the evil, if it be one, could in the present instance be avoided, consistently with the scheme of our probation, and with that freedom of the human will, without which the care of Heaven might make us happy, but nothing could possibly make us virtuous.

But it may be thought, that, however ignorant we may be of the mode of its operation, yet the effects of the divine influence must be clear and prominent. To see the danger of arguing from partial appearances and unauthorised suppositions, we need only apply the same reasoning in other instances. Thus we cannot always, in our present state, distinguish between the events, which result from human actions, from the order of nature, or from the immediate agency of God; but must we therefore conclude, that there is no providence which governs the world? Thus also it must be acknow. leged, that the effects of religion on human manners, are in great numbers not discernible, are in others inconsiderable, and in all much less than might be reasonably expected: but is there therefore any imperfection in religion itself, any want of proof to engage our belief, of precepts to direct our conduct, or of motives to persuade our compliance?

Farther, in estimating the measure and effect of the assistance granted to man, we are to consider, not what the power of God can accomplish, but what the nature and exigencies of moral agents will admit or require: and may therefore hope, not for such interpositions, as will suddenly and irresistibly annihilate the force of long prejudice and confirmed habit; but for that direction and support, which may enable us with patient efforts to carry on the gradual work of reformation and improvement. Its object is not the absolute prevention of vice, but the encouragement and protection of willing, though weak and imperfect virtue. Our own endeavors are constantly presupposed where no endeavors are made, no assistance can be expected and it is surely not irrational to impute to some pe

culiar blessing, that in the pursuits of duty, and in those only, the serious and persevering endeavors of man are never unsuccessful.

If then it has been shown (and there is scarcely a page of Scripture, which would not add some confirmation to the proofs already given) that revelation asserts the power of God over the human heart, and assures us, that that power will be exerted to guide and support us in the paths of duty; it is vain to oppose the mere ignorance of reason to the express declarations of religion; especially when that ignorance not only is derived from the nature of the subject, and the weakness of our faculties, but may also, for any thing we know, be necessarily connected with the methods of the divine government, and form an essential part of the scheme of our probation.

To conclude. It must excite in us the liveliest apprehensions of the importance of human conduct, when we reflect on the diversity of means employed in its direction. Nature has implanted in us the sentiment of duty; and religion has illustrated and enforced her suggestions, by the purity of its great example, the light of its instructions, and the weight of its authority the present state of things is adapted to the trial and improvement of virtue, and the future is reserved for its reward : and that no gracious provision might be wanting for the weakness and errors of nature, the dispensation of Christ has promised the pardon of God to repentant sinners, and his assistance to their sincere endeavors. The last is a circumstance particularly suited to the various exigencies of our situation; because it is capable of being proportioned, which our natural faculties could not be, to the different degrees of temptation and danger; and whether we have attained to considerable excellence, or be involved in peculiar difficulties, the certainty of relief will keep us from irresolution, and the sense of its necessity will guard us from presumption; from presumption, which is ever on the edge of danger; and irresolution, which has nothing of religion but its scruples, which mistakes fear for caution, and inactivity for virtue. Now unto him that is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy; to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.'

SUMMARY OF DISCOURSE VII.

1 CORINTHIANS, CHAP. xv.-verse 22.

It is a remarkable circumstance in the constitution of this world, that the effects of malevolence are more certain and more extensive than those of the kinder affections, &c. It is little consistent with our ideas of infinite wisdom and goodness, to imagine that the whole of the divine government is pervaded by the same prevalence of evil; that the fall of Adam has entailed its bitter consequences in different degrees on the whole species, while the redemption wrought by Christ, being revealed to a small part of mankind, and abused by many of those, cannot be said to have communicated equivalent blessings. To the sincere believer, this difficulty, taken in its utmost strength, is not insuperable; for he looks forward, with the eye of faith, to the perfect establishment of pure and undefiled religion.

But without having recourse to expectations, which, however solidly founded, are not yet realised, it may be observed, that the advantages held out by the Christian system are many and obvious; and if its real effects on believers be less than might have been expected, the difficulty is not peculiar to revelation; it presses equally on natural religion, and is only an additional instance of our degeneracy, &c. And this observation will of itself be a complete vindication of the divine conduct, if it shall farther appear, that the blessings of redemption are not confined to actual members of the Christian community, but extended to all nations, in all ages, on certain conditions: these stated. It is not intended to assert, that the exact measure of

these advantages, to those who are unacquainted with the Christian covenant, is any where distinctly revealed: if only the general communication of them can be clearly evinced, we shall have little dispute about its extent and effects. In the following discourse it is intended to point out,

I. The proofs of the proposition, that the redemption of mankind is universal;

II. The doctrinal inferences which may be drawn from this truth.

I. If the proofs of the first of these propositions appear to any one weak or obscure, let him consider them as drawn from writings composed for the use of Christians, in which the peculiar benefits enjoyed by believers are naturally represented.

The effects attributed to the death of Christ are certainly described by his apostles in very large and comprehensive terms: thus he is said to have given himself a ransom for all;' to have 'tasted death for every man;' to be the Lamb of God, which taketh away the sin of the world,' and, which was slain from the foundation of the world:' effect of the last two passages, in throwing light on each other, pointed out.

To such general expressions, others more precise and definite may be added. He is the propitiation for our sins,' says St. John, who adds, ' and not for ours only, but also for the sins of the whole world.' Instance quoted from St. Paul; whence it is seen that this doctrine is fully and strongly expressed. Reasonableness of it shown and commented on.

Another passage quoted from Heb. ix. 25, 26. which is totally inexplicable, but on the supposition that the sacrifice of Christ had a retrospective efficacy, through every age of the world, to the very origin of sin. To these proofs may be added, the declarations of our Saviour in Matt. viii. 12. xx. 1. xxv. 32. in which, though he does not explain the particular means by which the divine mercy is communicated to fallen man, he

does in them all describe it as extending to all good men in all ages, as was afterwards more clearly unfolded by his apostles. Whence we may conclude that redemption is universal, and that God is no respecter of persons, &c.

II. It remains to consider the doctrinal uses to which this notion of redemption may be applied.

1. If our conclusion be just, it follows, that the tenet of absolute election is contradicted, not only by the voice of reason, but by the testimony of revelation also; for if all men are blessed with the means of happiness, then is no man preordained to misery: this topic fully dilated on.

2. It is impossible to be persuaded of the universality of man's redemption, in any the most limited sense, but we must at the same time perceive it to be an event, of which the Socinian system can give no account; by which only a feeble and remote connexion is made out between the death of Christ and the salvation of man: this also enlarged on.

The redemption wrought then by Jesus is not a partial privilege, but a general and universal blessing, uniting all under one fold and one Shepherd. Concluding observations on the excellency of such a scheme, and the delight arising thence to a liberal and enlightened mind.