opportunities to the divine glory; when he conforms to the rule of right announced to him; when he is fuitably grateful and thankful in the enjoyment of bleffings bestowed on him; when he receives and improves exhibited favours; then he may be faid to be conformed to the rectoral intention. And when this is the real event, the fubject's happiness and the decretive defign concerning him coincide.

$5. For the further explication of this fubject it may be proper to remark:

1. The divine rectoral and decretive intentions, though different, are not oppofite. When God gives to man a law with the defign that it fhould be obeyed, and the event is, that it is not obeyed; it by no means follows, that disobedience, or the finfulness of the event, was the object of a decretive intention. The finfulness of a difpofition or action, having no efficient caufe, cannot proceed from any pofitive act of GOD; and confequently cannot be the object of any divine decree. It is, in fact, a negative idea, confifting in a want of moral good in a moral agent; which as really affects his happinefs as if it were of the most pofitive nature. The rectoral defign is full, of benevolence, which appears from the variety, fuitableness, and wonderfully engaging nature of the means employed to promote the fubject's happiness; if the event, therefore, prove difaftrous to any, it is not from want of benevolence in the Governor, but finfulness in the creature, whereby his benevolent intention is counteracted. Nor can the difaftrous event be owing to

the

the decretive intention, feeing the obliquity or finfulness of the event cannot poffibly be any object of a decree, from what has been already said; and unhappiness, or positive suffering as a penal evil, is never attached to any thing fhort of moral evil. therefore neceffarily follows, that these two intentions, the one aiming at the happiness of all moral fubjects, the other aiming at the happiness of those only who are eventually happy, though so different are not oppofite.

2. Whenever the rectoral defign is counteracted or fruftrated, it is owing to the finful defect of the creature; and whenever the event is obedience and happiness, it is owing to the fovereign influence of GOD. This arifes from a pofition too little known or confidered, viz. "That the creature has power, "of itself, to fall short of rectitude, but its power "of acting well is wholly of God," and which will claim particular notice in the fequel of this Effay.

§ 6. Coroll. From the fundamental and necessary difference between the decretive and rectoral intention of GOD, while at the fame time not oppofite to each other, we infer the perfect confiftency of many paffages of fcripture with the divine decrees, though often urged as incompatible.

SECT.

SECT. VI.

Of the OBLIGATIONS of men to receive the GosPEL, and all the bleffings it exhibits.

§1. The gospel finds men finners. § 2. Yet is peculiarly adapted to certain characters. § 3, 4. Whence refult obligations. § 5-7. Coroll. That God's rectoral intention was, that Chrift be a Mediator to every finner whom the gofpel addreffes, or may address, with offers of pardon.

§ 1.

THE

HE gospel of Chrift finds all men finners, condemned and perishing, helpless and hopeless; if therefore it addresses them at all, it must addrefs them as fuch. To fuppofe the reverfe, is to suppose that there is fome "other way given " among men whereby they may be saved" befide the gospel; and, that the rectoral defign of GoD may be oppofed with impunity. There is no previous condition required in us to qualify us for a fhare in the promise of mercy; fince the evangelical promife is an abfolute grant to the unworthy, the needy, and the ruined. It denotes "good tidings

H

• The following words of the amiable Mr. HERVEY fo fully expreffing my ideas of the fubject under confideration, I fhall make no further apology for their infertion in this place. "Nothing "is required in order to our participation of Christ and his bene

,, fits,

"tidings of great joy, which shall be to all people;" not to all good people exclufively. The gospel is a falutary ftream that iffues from under the throne of GOD's high fovereignty, diffufing itself wider and

wider,

fits, but only that we receive them. Receive them, as the freest "of gifts, or as matter of mere grace, vouchsafed to the most "unworthy. Is it not neceffary that we have, at least, a convic❝tion of our need of these benefits, and a sense of their unspeak"able worth? Not as the condition of our enjoying them. The “proper business of fuch convictions is only to act as ftimulatives "exciting us carneftly to covet, gladly to receive, the unspeakably « needful gifts.” Theron and Afpafio. vol. III. p. 310. Lond. 1789.

"In this parable, [Matt. xxii. 11.] Chrift is both the bride"groom, the feast, and the wedding-garment. And who are in"vited to an union with this Bridegroom? To be guests at this "feaft? To be arrrayed with this wedding-garment? — The "meffengers are fent, not to the manfion-houses of the rich, or "the palaces of the mighty; but to the highways and hedges. "To whom is their meflage addreffed? Not to the amiable or "accomplished. But to the poor, the maimed, the halt, the blind. (Luke xiv. 21.) Perfons, who have no recommending endow❝ments, but even lothefome and difguftful property. Yet these (mark the paffage, my Friend; mark well the encouraging circumftance) these are not only allowed, but intreated-impor"tuned and, by all the arts of perfuafion, by every weighty or "winning motive, compelled to come in. - After all this, furely, it "cannot be an act of prefumption to accept, but must be a breach "of duty to refuse the invitation." Ibid. p. 311.

"I have prepared my dinner, fays the King eternal. All things "are ready. (Matt. xxii. 4.) Whatever is neceffary for the jufti"fication, the holinefs, the complete falvation of finners, is pro"vided in the merit and the grace of my Son. Let them come "therefore, as to a nuptial banquet; and freely enjoy my muni"ficence; and feast their fouls with the royal provifion. — Let ❝us imitate the returning prodigal. He came, with no recom

wider, till at length it cover the whole earth as the "waters do the fea." Its progrefs, however, is directed with an awful mixture of fovereignty and H 2 equity.

"mendation, either of drefs, of perfon, or of character. None "but his nakedness, his mifery, and an acknowledgment of vile"nefs, which had every aggravating, not one extenuating circum"ftance. Yet he was received received with indulgence "received with careffes and, without ftaying to provide any “handsome apparel of his own, was clothed with the best robe, "the robe of a Saviour's righteousness." Ibid. p. 312.

"When the Almighty made man, and placed him in this habit"able world, did he fay?" Here is a dwelling-place, furnish "yourselves with accommodations. Here are materials, let your "own skill form the trees, the fruits, the grain."-Or did he say? "Here they are, ready formed to your hand; only do fomething, "in order to qualify yourselves for them, or entitle yourselves to "them." No; his language was; "They are fully prepared. "You are welcome to make use of them all. They are my free gift to my needy creatures." In like manner when he sent his "Son into the world, to make the atonement for fin, and to work "the justifying righteousness, he said not to fallen man; "Do "your part in this grand bufinefs. At least make yourself, in "some degree, meet for these benefits."- No; but he fspoke, or "rather now speaks in the gospel, to this effect: "The work is all "done; with a perfection that is abfolute, and admits of no addi"tion. The benefits are, not to distinguish merit, but to recover "the ruined. Therefore, as ruined, undeferving, guilty creatures, "you are welcome to apply and enjoy them all." Ibid. p. 314.

"The facred word defcribes the Gospel, as a Will or Teftament. "(Heb. ix. 16, 17.) This notion not only runs through the "fcriptures, but stands confpicuous even in their title page. "What are they called? THE OLD and THE NEW TESTAแ MENT. - What is a teftament? An authentic deed, in which "eftates are tranfmitted, and legacies bequeathed. In other "teftaments, fome earthly poffeffion; in this, the heavenly patri

mony, even all the riches of grace, and the everlasting inherit

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