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sentimental, the social, and the mental improvement of our race. This, we know, even independently of revelation, from the results of inductive science, as applied to the investigation of psychological phenomena, and from unmistakable lessons of history. An inner constitution that looks to some everlasting distinction between right and wrong is, as already noticed, just as certainly characteristic of man, as that which relates to a like distinction between true and false, useful and injurious. And an idea of duty, a sense of responsibility, may, from a wide induction, be affirmed, as more universally, as well as more eminently distinctive of humanity, than any mere thinking faculty. This idea, this sense, this high instinct, perverted as it may be, like all reason, by corrupting, and almost obliterated by degrading influences, is nevertheless seen in all the superstitions, all the philosophies, all the codes of law, all the heroisms, all the noble virtues, all the blessedness of true religion, on the earth. This moral constitution, supreme in purpose among rational endowments, chief distinction of man from creatures of lower nature, is implied in every notion of merit or fault in the world, every instance of blame or praise. And it is the ultimate attri bute to which revelation itself appeals. Without it, man, as he would not be responsible, so could he not receive heavenly influences of priceless value. But with it, as he is every where accountable, so is he susceptible of moral training, alike through natural and supernatural agencies.

In this view, therefore, we must regard the proofs spread over the earth of God's design to educate mankind, as certainly conveying, if not directly, yet by the plainest implication, assurance as well of moral culture and spiritual elevation, as of diffused physical well-being and mental illumination.

But the evidence that this higher end is contemplated in the arrangements we have surveyed is, perhaps, most distinctly presented in the lessons of history. Experience, the great practical teacher as to human relations and prospects, if it has taught any truths with certainty, has given demonstration here. That whatever philosophy may do for a few more gifted

ones, evil propensity is, with the mass of mankind, too strong for the restraints of prudence, of natural religion, and of government with no better sanction than asserted power; too strong indeed alike in rulers and ruled, if not controlled by something above nature, to admit of lasting peace or progress in any single nation, much less in the world at large. Hence, the utter overthrow of ancient philosophic and governmental civilization, their very obliteration from the world. And hence, the hopeless torpor of semi-civilization in China. The past tells also that something better than nature must open the eye of reason before it can discern the true method of learning from nature. Hence, no Bacon, no world-opening "Organum," not a step towards real inductive science, amid Egyptian toil, Attic speculation, and Roman organization, nor until a diffused Bible had familiarized the mind of Christendom with the method of testing truth by appeal to fact, while awakening intelligence by disclosures of loftiest import. With like voice is the lesson uttered, that something mightier than philosophy must quicken conscience, kindle hope, and exalt affection, ere yet any individual man can be free for himself, to pursue the path known to himself, known to his fellows of highest worth, to be surely onward and upward; much more before governments and nations can prosecute such ascending way. Hence, the bloody unrest of modern France, despite its civilization of exaggerated polish; and the justly founded horror with which its atheism, and its systematized vice, are ever regarded by the wise among more sober nations. Nor has history uttered with less emphasis the lesson that for the happiness, the enlightenment, the onward advance of society as a whole, man must be rationally free; free from injustice and molestation; free to think, examine, speak, write, and learn; free to labor, worship, and love; and free in all things to act as conscience dictates, taste inclines, reason sanctions, and heaven commands. Hence, the darkness, dissatisfaction, and abundant misery so sadly witnessed among the overburdened multitudes under despotic rule, even in Christendom. While the same emphatic voice warns the people that for the preservation of stable, free government, national virtue is their only

hope, and yet general virtue, without true religion in their hearts and households, is a delusive dream. As so memorably announced by the immortal Washington, in his farewell ad dress to his countrymen-that legacy of wisdom for the ages: "Reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principles."

We thus reach the conclusion, as well nigh demonstrated, even apart from the direct testimony of inspiration, that the vast system of human culture which is pledged in the adjustment of the world, embraces in its wondrous purpose all the blessings of moral elevation and religious life, as inseparably involved in the universal improvement therein planned.

Turning now to the sacred assurances of inspired truth, we can not but be most seriously impressed with the general correspondence between the natural prophecy we have been contemplating, and that higher, more explicit promise of a happier day for our world, which glows so brightly in the pages of revelation. Here indeed, we have a grander spectacle vouchsafed to human view, than the mightiest of all the sublimities that fill the material universe: the wonders of Divine redeeming mercy. But as we gaze thereon, the very sense of its high and holy significance seems to prepare the mind for finding all nature constructed in harmony with this everlasting provision of wisdom, and goodness toward men. Nor is it less than a great satisfaction thus to perceive, how amazingly the same exhaustless resources of celestial love which devised the wondrous plan of redemption, have so adjusted the world as to cause all material agencies to coöperate towards the high culture that plan involves. It is a new department of evidence as to the all-reliable truth of the Bible, a most singular confirmation from the noblest testimonies of nature, to the revealed assurances of highest good, intended for the human creation as a whole. An instructive commentary on the general purport of a large class of sacred promises. An unexpected, but very impressive rebuke to the unbelief which has been wont to regard as chimerical, hopes founded on Scripture, of truth diffused, and goodness triumphant over all our fallen race. An encouragement, as with cheering shout

of earth responsive to heaven's call, animating to more unreserved consecration, to more hopeful zeal, and to redoubled energy, all Christian hearts, all missionary efforts, all beneficent action looking to the relief of wretchedness, the abatement of evil, the extension of knowledge, and the universal diffusion of that kingdom which is "righteousness, peace, and joy." So familiar are the main lessons of the Bible pertaining to a great advance of good influences on earth, that any extended exhibition of them here were needless, if not impertinent, Yet there are one or two points of such importance in connection with the natural prophecy we have been unfolding, that it is due to a fair presentation of the case as it is, with a view to its practical influence, that they should be distinctly brought to mind.

In the first place then, let it be noticed with what emphasis the comprehensiveness of merciful purpose for all nations, all families, all men, in the mission of Messiah, is announced, reäffirmed, insisted on, throughout the Bible. This world-wide compass is implied indeed, in the very relations assumed by the Redeemer, as the second Adam, the conditional representative-head of the entire human race; but it is besides in manifold connections asserted and reïterated again and again. Look at such ancient promises as those to Abraham, Isaac, and Jacob: "In thy seed shall all the nations, all the families of the earth be blessed." See such pledges to the "Beloved Son,” as that of the second Psalm: "I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession." Note such exulting expectation put into the heart and lips of the Church, as that of Isaiah 52: 10: "All the ends of the earth shall see the salvation of our God." Then mark how all this is responded to by our Lord himself, and by the Holy Spirit in the last records of inspiration. The prayer, "Thy will be done on earth as it is in heaven," can surely have no narrower meaning. Nor the commission embracing "all nations," "every creature." Nor the authoritative announcement, "God now commandeth all men every where to repent." Nor the proclaimed "propitiation not for ours only, but also for the sins of the whole world." Nor the world-wide invitation, sounded forth in prolonged echo

from the last notes of heaven's utterance: "The Spirit and the Bride say come. And let him that heareth say come. And let him that is athirst come. And whosoever will, let him take of the water of life freely."

In the next place let it be observed, how this all-embracing provision is connected with the principle of instrumentality, a principle coëxtensive with the entire system of God's government, as known to us. Instrumentality, not in itself vitally efficient, needing ever, that it may be so, divine energy, yet conditionally indispensable, of enduring importance, and, under blessing from above, ordained to accomplish great results. This we see inseparably contained in the appointment of a church upon earth, with all its benign influences, and against which the gates of hell shall not prevail; in a ministry charged with the service, "Go preach the gospel," and assured, "So I am with you;" and in the place assigned holy truth, "Sanctify them through thy truth," declared by men, and studied in sacred record, yet vitalized by the spirit of grace, "He shall teach you all things, . . . and convince the world of sin, of righteousness, and of judgment." And when we perceive so completely identified with the very structure of Scripture, and of heaven's great plan, such a provision of promise-strengthened instrumentality, must we not conclude that some serious mistake is made by those good men, whose hope for the world rests mainly, if not entirely, upon an interpretation of certain obscure Scriptures, under which they anticipate a new, millennial dispensation, nothing short of miraculous in its relation to the existing resources of the Church, and its condition in every past age, patriarchal, Mosaic, apostolic? This conclusion becomes, however, much more decis ive in another aspect. For,

Let it again be considered how exceedingly significant, how unmistakably explicit the teaching of Scripture is, as to the onward progress, on the whole, of the kingdom of grace. Whatever hindrance it may at times seem to meet from earthly or Satanic opposition, through disorder in the world or faithlessness in the Church, whatever retardation, or even recession may occur. Still, in the main, from generation to generation, shall its power become mightier, its compass

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