such a distinction. It may safely be allowed, that God might have acted in this manner, had his only attribute been that of almighty power. But the question is, whether such a conduct would have been consistent with infinite justice. and infinite mercy, which every Christian acknowledges to be attributes of the Deity. Could a just and merciful God endow men with the admirable faculties of perception and reason, place them in a transitory world abounding with enjoyments and temptations, and, by an arbitrary and irreversible decree, deny them the means of escaping everlasting torment in a life to come? This pernicious error, into which it must be allowed some pious persons have fallen, sufficiently proves, that in considering the divine economy, we ought ever to bear in mind the harmony which subsists between all the attributes of God, as the only way by which we can avoid opinions derogatory to his perfect nature. We know that the power of God is competent to every thing which contains not in it the idea of impossibility or contradiction. But because God was able to create man for this or that purpose, it does not follow that he actually has done so. We are to examine whether the purpose in question be reconcileable to his wisdom, his mercy, and his justice; and if any inconsistency with these perfections appears in any proposed system, we need

not hesitate to pronounce the system false and groundless. The known attributes of God, collectively taken, as they are declared in Scripture, and manifested in the works of Creation, can alone guide us to truth, in our disquisitions concerning his design in the formation of Man; and the exclusive consideration of a single attribute, has been the common source of difference of opinion among the learned upon this interesting subject. Divines seem to argue concerning the Deity, from what they observe to take place among men. It is indeed true, that we too often see those whose lot it is to govern their fellowcreatures, exercise their power in utter contempt of every principle of justice and mercy others we see studious only to act according to the rigid rules of justice, without attending to the calls of mercy; a few we may see yielding to the momentary impulse of compassion, without regarding the claims of justice: and even the wisest and most conscientious of men are frequently at a loss to devise the means of acting in strict conformity hoth to the essential laws of justice, and to the milder dictates of mercy. All this necessarily belongs to the nature of a frail and imperfect being; but the Deity, whose ways are not as men's ways, is entirely free from every defect and limitation of this kind. With Him there is no opposition, no clashing, no difficulty. His dis

pensations

pensations are the result of the concurrent operation of his perfect attributes. The infinite wisdom of God contrived a scheme of Redemption which his infinite power enabled him to execute; and this scheme is perfectly consistent with the best ideas which our narrow capacities, aided by the light of Revelation, can form of infinite justice and infinite mercy. It vindicates the justice of God, by making every one who disobeys his laws, liable to death and punishment; and it is compatible with his mercy, inasmuch as it provides the means of avoiding the punishment due to wilful disobedience. This is not done by a capricious revocation of the sentence pronounced, by an unconditional offer of pardon, or by any weak or inadequate compromise. A full satisfaction and complete atonement for the sins of the whole world are found in the precious blood of the eternal and only-begotten Son of God; but even this sacrifice, inestimable as it is, and universal as it may be, does not necessarily procure Salvation for men; much remains to be done by themselves, before they can have any share in the benefits of their Redeemer's death. Were it otherwise, the hardened sinner would be confounded with the humble penitent-there would be no distinction between those, "the imagination of whose hearts is only evil continually," and those whose "delight is in the commandments of God." The depravity

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depravity of our nature prevents uniform and perfect obedience; and were even that attainable, it would give no claim to the reward of everlasting happiness. If there be sincerity of endeavour on our part, founded in a true and lively Faith, the gracious Father of the Universe is pleased, for the şake and through the mediation of his Son, not only to overlook the deficiency of the performance, but to grant an incorruptible crown of glory; and thus "eternal life is the free-gift of God through Jesus Christ." What a sublime idea does this scheme of Universal Redemption convey, of the goodness and of the wisdom of the Deity! It is no less than the offer of everlasting happiness from the Creator to his fallen creatures, without any encouragement to their sins, or any violation of his own sacred laws. The disclosure and execution of this plan God reserved for his own appointed time; but at no time has he left himself without a witness. The works of Creation, and the law written upon men's hearts, always supplied a ground for Faith, and a rule for practice. At every period of the world, to fear God and to work righteousness, have been discoverable and practicable duties. Men will be judged according to the light which has been afforded them, by the dispensation under which they have lived, whether it shall have been the law of Nature, the law of Moses, or the law of

the

the Gospel, all equally derived from the same divine Author. The virtuous Heathen, the obedient Jew, and the sincere Christian, will all owe their Salvation to the precious blood of the Lamb slain from the foundation of the world. The degrees of happiness, as we are taught to believe, will vary; but although they are all eternal, and all flow from the same divine source, the faithful disciples of the blessed Jesus may humbly hope, that a peculiar inheritance is reserved in heaven for them, as "the prize of their high calling in Christ."

HAVING thus shewn that Universal Redemption is taught in Scripture, and that it is strictly conformable to the attributes of the Deity; and having shewn that the Calvinistic doctrines of Election and Reprobation have no foundation in the written word of God, and are inconsistent with the Divine perfections; I shall now proceed to prove, that Universal Redemption is also the Doctrine of our Church.

The 39 Articles contain not a single expression, which can be considered as limiting the Redemption purchased by the blood of Christ. They mention the effects of Christ's death only three times in the second Article it is said, "Christ suffered, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual

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