pose. Now let men use what art they will in torturing such expressions as these, they will hardly prevent our seeing what the plain doctrine of scripture is, "That it pleased God to give us eternal life only in his Son; and in his Son only as suffering and dying for us."

But in this consideration the whole mystery consists; how to be fully cleared up to our reason, men may dispute if they will, and they will dispute the rather, because the subject is out of their sphere, and beyond their comprehension. Whether God could accept such a sacrifice for sin as the death of his own Son, many have presumptuously asked. Whether he could not have given life to man, in another way, some have more modestly doubted: but the issue of all this arrogant or needless curiosity, is but the discovery of their own weakness, on the one hand, and the confession of this stupendous truth, on the other; That God did not see fit to bestow eternal salvation on mankind, but in his own appointed way, through Christ Jesus.

In this momentous truth, then, enough for us to know, let us humbly acquiesce, and leave to others the vanity of disputing the grounds of it.

But, though the reasons of this dispensation be inscrutable to us, the measure of its influence, some think, they have the means to discover. For it seems to follow from St. Paul's assertion, that, as in Alam all died, se in Christ shall all be made aliven; and from the idea given us of the Redeemer, as of the lamb slain from the foundation of the world; that the benefits of Christ's death extend to all men, of all times, and are, in the proper sense of the word, universal. Only it is to be remembered, that, if all men have an interest in Christ, whether they know it or not, we who do know what our interest in him is, have infinitely the advantage of them, and are inexcusable, if we reject it.

Thus far then we go upon safe grounds, and affirm without hesitation, that God, through his mercies in Christ Jesus, is the Saviour of all men, but especially of them that believer.

Another consideration, and of the utmost moment, is yet behind. Though eternal life be now again bestowed on mankind, this gift is not one and the same thing to all, but is

n 1 Cor. xv. 22.
P 1 Tim. iv. 10.

o Rev. xiii. 8.

differently modified according to the different conduct of those to whom it is given. All shall live; but whether to happiness, or misery, and to what degree of either, will depend on the use of those advantages, whether of nature or grace, which every one enjoys. Not, that any degree of eternal happiness is, or can be strictly due to any man, but that the several degrees of it will be proportioned to our respective moral and religious qualifications. Το have done otherwise, would have been to confound the order of things, and to appoint a scheme of salvation, which must utterly extinguish all virtuous industry among men. Hence, we are told, that the righteous shall shine out in different degrees of happiness, as one star differeth from another star in glory.

In like manner, they who shall be found worthy, not of happiness, but misery, will be sentenced to several allotments of it, by the same equal rule.

It may seem, perhaps, that, as our best works could not merit eternal life in happiness, so our worst cannot deserve eternal life in misery. But let us take care how we push our

q 1 Cor. xv. 41.

inquiries into this aweful subject. In reward, ing obedience, the divine goodness is chiefly displayed; and who shall presume to set bounds to it? But, in punishing disobedience, the divine wisdom, of which we conceive much more imperfectly, is mainly concerned and what examples of severity in the punishment of incorrigibly impenitent offenders, after such means as have been devised to reclaim them, and for the support of his moral government over more worlds than we have any idea of, this attribute may demand, we shall do well, with all submission and modesty, to leave unexplored.

Still, what is just, that is, what is right and fit, on the whole, will undoubtedly take place: but we are not, we cannot, be competent judges of what is fit and right in this instance. It will be safest to rely, without further inquiry, on the general declaration of him, who was not only our Redeemer, but shall one day be our merciful judge: These, says he, [that is, the wicked] shall go away into everlasting punishment: but the righteous into life eternal.

What remains on this subject, is only to admonish you of those relations, in which we

r Matth. xxv. 46.

stand towards the Author of our salvation, and the correspondent duties they inpose upon us. I can but just point out these relations and duties though they deserve to be inculcated (as, in fact, they have been, by the sacred writers) with all the force of eloquent persua sion, that words can give.

With regard to the supreme cause of all things, who is of himself only the source and principle of deity, and the original author of our salvation, God, thus understood, is graciously pleased to present himself to us in the Gospel, under the idea of THE FATHER, and to consider us in the tender relation of sons. We owe him, therefore, all possible filial love and reverence, and must so conceive of his part in the mystery of our redemption, as to refer all the fruits of it, ultimately, to the glory of God the Father".

In subordination to the Father, HE in whom we have eternal life, is our friend', and therefore entitled to our warmest love: he is our greatest benefactor", and therefore claims our utmost gratitude: he is our only master3, and of course, must be followed with all observance: