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to the receivers; this again annihilates all the fuperior advantages of Chriftians; and, on the very best poffible fuppofition, is an affertion thrown out at random, and altogether destitute of fupport from the oracles of truth.

A third obfervation I would make, That this scheme alone makes the foundation of the gospel fufficient to bear the fuperftructure. Nothing else can sufficiently account for the coft and expence, if I may speak fo, that have been laid out in the redemption of man. It is very evident, that both the prophets in the old teftament, and the apostles in the new, are at great pains to give us a view of the glory and dignity of the PERSON of CHRIST. With what magnificent titles is he adorned what glorious attributes are ascribed to him and what mighty works are faid to be done by him? All these confpire to teach us, that he is truly and properly God, God over all, bleffed for ever. On the other hand, How much is his humiliation and abasement infifted on; the reproach and contempt of his life, the pain and ignominy of his death? and the infinite value of bis fufferings, arifing from these two united confiderations? Nothing can more plainly fhewthe guilt and mifery of man, than that fo great a perfon fhould be employed in rescuing him, fo infinite a price paid for his ranfom. If fuch a propitiation was neceffary for the heirs of glory,

how

how hopeless must be the ftate of those who have no claim to, or intereft in, or dependence upon it *?

The laft obfervation I am to make at present, is, That the scheme above laid down, is also most agreeable to the vifible ftate of the world, and furnishes the plain and the only fufficient anfwer to the old objection against the Chriftian revelalation, the want of univerfality. This affertion to fome will appear furprising, as it seems to have been on purpose to avoid or anfwer this objection, that all the other opinions have been formed. However, they ftill leave the objection in all its force; nay, it is often supported and strengthened by the reafonings upon them. But, on the principles above laid down, it is capable of the following plain and eafy folution. It is of the infinite mercy and free grace of God, that he did not leave all mankind to perish in a state of fin and mifery. Where then lies the difficulty in believ ing, that fome only, and not all, are faved, or are furnished with the means of falvation? If all are juftly liable to wrath, upon which the whole gofpel is built, mercy to a part can never be impro

It is a strong confirmation of this, that it holds almost without exception, in comparing the fentiments and fchemes of the different parties of Chriftians, that thofe who have the flighteft fenfe of the neceffity of atonement, and the greatest bias to a felf-righteous plan, are always moft difpofed to leffen the glory of our Redeemer's perfon; lean moft to, or judge moft favourably of the Socinian or Arian hypothefis.

bable,

bable, or unworthy of God, on account of the ruin of the reft: fo that the objection can only take its rife from doubt or difbelief of that first and fundamental truth.

If a prince had a number of traitors in his power, whofe treafon was of the most aggravated and inexcufable kind, and we fhould be informed that he had granted a free pardon to fome, and left the reft to fuffer the juft punishment of their crime; would it be the least objection against his clemency, that it extended only to a felect number of the offenders? or would it be any just impeachment of his management, or render the intelligence incredible, fuppofing the prince to be wife, as well as gracious? The cafe is precisely the fame with God. If it be but granted, that it is Mercy extended to those who escape, this abfolutely destroys the force of any objection that can be drawn from the number or circumstances of those that perish.

There is in this refpect a beautiful and inftructive analogy between the courfe of divine providence, and the methods of divine grace; and much in both muft be refolved into the wisdom and fovereignty of God. There is an immense variety in the distribution both of natural advantages and fpiritual bleffings; and it is vain for us to expect that we should be able to affign the whole, or indeed almost any, of the grounds either

of

But if neither fort is

of the one or the other. merited, if both are the effects of free undeserved bounty, this cuts off all cause of complaint; and as to the difference which we observe in fact, particularly with regard to the laft, we must be content to fay, with the apostle Paul, For God "hath concluded them all in unbelief, that he

might have mercy upon all. O the depth of the "riches both of the wisdom and knowledge of "God! how unfearchable are his judgments, "and his ways past finding out* !”

From these observations it will plainly appear, that departing from the principles above laid down, is a very great injury to the cause of truth, and ftrengthens that of infidelity. If they are founded upon the word of God, as I hope has been fufficiently proved, then no good can poffibly flow from foftening or disguising them, in order to leffen their oppofition to the pride and prejudices of corrupt minds. Has fuch conduct. in fact leffened the number of infidels, or reconciled them to the doctrine of Chrift? On the contrary, have they not become more numerous, and more bold in their oppofition to the gofpel, in proportion to the attempts that have been and are made to fuit it to their tafte? nay, have they not made use of innumerable paffages from Chriftian writers in fupport of their own caufe? For *Rom. xi. 32, 33

in all such cases, as Chriftians fpeak merely the language of natural religion, or magnify the prefent powers of the human mind, in order to rear up a felf-righteous fcheme, they are confidered by infidels, and justly, not as defending the gof. pel with fuccefs, but as yielding up the great point in debate, and coming over to their own party.

I proceed now to make fome practical improvement of this fubject. And, in the

ift place, From what hath been said, you may fee the real, the unspeakable moment of propagating Chriftian knowledge. It is indeed, fo far as it is cordially embraced, turning men" from "darkness to light, and from the power of Sa"tan unto God." Thefe words have a deep and interefting meaning, if understood as above, but not otherwife. Let us only suppose those who deny or call in question the abfolute neceffity of falvation through Chrift, employed as miffionaries in converting the Heathens: how cold, how ambiguous and inconclufive the arguments with which they would endeavour to press the change! But the view of it given above, muft in the strongest manner difpofe every ferious perfon to support such a defign, and powerfully animate to diligence those who are employed in carrying it into execution.

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