order of government is not suited to the capacity of its subjects. Are the administrations of God inadequate to their designed purpose? Can the measures of his adoption fail of reaching the intended object? Impossible. The gospel is altogether calcu-lated for man with his present powers of action and he is as capable of complying with its demands, as Adam originally was to comply with the requisitions of the first law. The supposition that man is unable to comply with the conditions of acceptance with his Maker, reflects the highest dishonour on the wisdom, the benevolence, and the justice of God. If I be a father, says God, where is mine honour? If God be a father, shall we attribute to him that government over his family, which to impute to any earthly parent would be considered as affrontive? Shall we make God, not merely like, but worse than men ?

When we represent the Christian dispensation to be adapted to the human capacity, and requiring from men a service they possess the power to perform; when we state that God grants all the well-disposed subjects of his government the assistance which is suited to the capacity of an accountable being, and at the same time requires them to co-operate with him, by the proper exercise of the strength he has given them—we attribute to God the glory of an affectionate parent, the glory of a merciful and benevolent governour, and a just and righteous judge. But when we describe God as a being, who does not adapt the constitution of his government to the capacities of his creatures, who are the subjects of it; who forces some, by his own irresistible power,

to obey his laws, and then loves and rewards them for this forced obedience; while he denies his aid to the majority of his family, who can make no effectual effort without his special assistance; and hates them for lying in the impotence, where he placed them, and decreed that they should lie; and at last punishes them with everlasting misery for not doing that, which he determined they never should do, and denied them the power to accomplish then we ascribe to God the glory, if any glory, of a despotick, cruel being; the glory of a tyrant, who makes to himself favourites from the mere dictates of a capricious mind; who loves and hates his subjects from blind prejudice; who rewards and punishes them without any regard to intrinsick worth of character. Far be this imputation from our blessed God. Far be it from God that he should do iniquity, and from the Almighty that he should pervert justice. The works of a man he will render unto him, and cause every man to find according to his ways.

Does it not then appear, that the Calvinistick doctrine of effectual calling is opposed to the plainest declarations of scripture, and to the clearest dictates of reason?

To the satisfactory illustration of our subject, it is now, I trust, only necessary to notice one or two objections that may be raised against the general representations made.

It may perhaps be said, that the argument adduced to prove the efficiency of Christianity, to remedy the effects of the apostacy, if admitted, will prove the universal salvation of men, The

doctrine of universal salvation, will, by the leave of Providence, be particularly considered at some future time. For the present purpose, I answer-Man is the subject of a moral government: he is an accountable being. His acceptance with God is suspended on the wise exercise of his free and active powers. Christianity places all men in a state of salvation; but it does no violence to the moral ability of man. It suits its requirements to the present abilities of human nature; and it makes human endeavours necessary to qualify men for the enjoyment of its final rewards. In one word, man, on the Christian plan, is a candidate for the happiness which flows from a good disposition, and from habits of piety and virtue; and they alone of the human family are qualified for salvation, who in such a manner improve the means of the gospel, as to form that disposition, and establish these habits.

Others may say, that the ability above ascribed to man, in his religious duty, is irreconcileable with those passages of scripture which refer to divine influence in the formation of the human character to Christian piety and virtue. To this objection, I reply. Those influences are applied to the moral nature of man, and are consistent with the free exercise of his intellectual and moral power. These aids we are gratefully to receive as a part of the gracious provisions of the gospel. For our encouragement in the important business of this world, we have the promise of God to assist and to succeed our honest endeavours. He has promised that seedtime and harvest shall never fail. Though our exertions have no efficiency in vegetation, yet our

sowing is made indispensable to the blessings of harvest. For our encouragement in the concerns of moral life, though we can merit nothing by our works, yet God in his mercy has graciously promised effectual aid to all those, who with earnestness engage in the business of life eternal. Without our own endeavours, we may not expect that the moral purpose of our probation will be accomplished. If we ourselves are serious, diligent, and persevering in the endeavour to work out our own salvation, we have the assurance that the strength of God will be made perfect in our weakness, and that finally we shall be found of our Judge in peace, without spot and blameless, and shall be crowned with the wreath of immortality.

I close, with one or two general reflections.

1. The gracious provisions of the gospel fully manifest the goodness and mercy of our God; and these furnish the highest motives for gratitude, love and obedience in us. God is the parent of our lives, and the author of all our blessings. He bestows his favours in the most disinterested manner, and with the same parental regard beholds all the members of the human family. By his son Jesus Christ he has provided a remedy for the pollutions of guilt, instructed us in the duties of life, and promised to support his dutiful children under all the trials of the world; and to conduct them to honour, glory, and immortality in heaven. These blessings, when realized, must move the hearts of every individual who will seriously reflect on them, and raise him above the foilies and vices of the present state.

When the Christian diligently studies the gospel, he will find that it is fitted to enkindle the flame of gratitude and devotion in his breast, and to lead him to a life of piety, righteousness and sobriety. When he impartially attends to the writings of the evangelists and apostles, he will perceive that they uniformly apply the instructions and motives of the gospel to these important purposes.

2. From our subject we learn, that it is not a small and uncertain number, who are by Jesus Christ freed from the bondage of sin and death, while the majority of mankind are doomed by a sovereign decree to guilt and wretchedness. The declarations of the gospel are widely different. In it men are dissuaded from sin by a view of the terrors of future condemnation; they are animated to the performance of Christian duty by a promise of assistance and reward. The proposals of salvation are not limited. We may then all with the highest confidence rest our hopes on God; for though we can have no claim on his justice, yet his merciful promise gives us the highest possible security. If we perform faithfully the part assigned us in our salvation, we may be assured that God will be mindful of his covenant, and will reward our labours with the crown of immortal life.

Let us then, my Christian brethren, partakers of the heavenly calling, not satisfy ourselves with the exclamation of Lord, Lord; but may we also be careful to do the things, which Jesus has commanded us. Denying ungodliness and worldly lusts, let us live soberly, righteously and piously in this pres ent world.