Benevolence desires? Moreover, do not those who perish, perish in accordance with an eternal and immutable purpose of God? And how is such a purpose consistent with a desire for their salvation? We say, we do not attempt to deny, that these questions involve real difficulties. Still less shall we undertake here to furnish a solution. But we do wish to utter a word of caution and admonition to two or three classes of our hearers. There is a numerous class before me, whose present or prospective profession leads them to a systematic study, and a dogmatic view of the doctrines of religion. The class is not confined, however, to theologians and theological students. It embraces the most intelligent and thoughtful Christians of every profession. Now we do not counsel such persons to renounce the study of systematic theology, or despair of clearing away more or less of its difficulties, or give over the effort to improve its forms and explanations. We cannot doubt that, as man enlarges his powers, and extends his knowledge, and cultivates discrimination in thought and language, and makes progress in the arts and sciences, and, above all, as he learns to study and know himself, his views of religious truth will become far more clear, consistent, and correct. It cannot be otherwise. For every truth is related to every other truth. Especially is every other science related to the grand, central science of theology. And as Edwards could not possibly entertain the same views of the Bible and its sublime revelations, as the uncultivated, the converted savage, so the Christian philosopher of an age that far exceeds the age of Edwards in every branch of knowledge, cannot, in the nature of things, hold to all his speculative opinions. It is the high prerogative of the word, as well as the works of God, to expand with the mind that studies it, to brighten with the eye that gazes on it, and to rise with the spirit that drinks in its inspiration. We would say then: Study theology-study it systematically-study it profoundly-study it for yourself. Examine its difficulties, and labor to reconcile its apparent inconsistencies. For we are not among the number of those who hold that the whole promises of the Philosopher, whether physical or metaphysical, is to discover facts, and investigate the evidence by which they are substantiated. We believe that it is his vocation also to reconcile conflicting facts and opinions. We see not how a Christian minister, or a Christian man of active mind, can refrain from exerting his utmost energies to discover the harmony of those great doctrines of our faith, which appear in any degree incompatible. But let him beware how he rejects one because he cannot reconcile it with another. Let him take care how he fixes his eye on one, till the other fades from his view, or loses any of its power on his heart. Let him hold each as fully and as strongly, as if he knew nothing of the other. Let him rely as unhesitatingly, and act as vigorously, with as little tendency to practical antinomianism or fatalism, upon the great truth that God desires the salvation of all mankind, as if there were no such doctrine as the doctrine of decrees. on the other hand, let him stand at an equal remove from Armenianism or universalism; let him believe that God has a purpose, and that he will

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accomplish it in those who are lost, as truly and fully as if he had no desire that they should be saved. Such is the dictate of sound science and of common sense. So we act in the physical sciences and in secular concerns. Thus, it is a chemical law that bodies contract with cold; at the same time, it is a chemical fact that water expands when it freezes. The latter seems to be inconsistent with the former. Yet no man, however absorbed in scientific speculations, ever questioned either the former or the latter. They were both established by indubitable evidence; and scientific men, like other men, believed them both, and acted upon each in its proper place, without the slightest reference to the other. They labored to reconcile the apparent inconsistency. They were never satisfied till they succeeded. They found a harmonizing principle in the law of crystallization, which, in the freezing of water, comes in not to destroy the general law, but to modify the particular result. But they would have given a theoretical and a practical belief to both doctrines, though they had never discovered the principle in which they harmonize. In like manner the theological doctrines under consideration, both rest upon incontrovertible evidence, though we find it difficult to see their full compatibility. We may speculate upon the difficulty. We may strive to solve it. Perhaps we shall succeed; perhaps we shall not. But, at all events, we must hold on to the doctrines, and give each its proper place in our creed-its whole appropriate influence over our conduct. Especially should we not allow the doctrines of divine decrees to impair, by one jot or tittle, our practical belief in the doctrine of God's universal benevolence. For the purposes of God, as to who shall be saved, are a profound secret. His desire, that none should be lost, is clearly revealed. The purposes are to be acquiesced in, when they become known. The desire is to be acted upon as a constant rule of duty. The doctrine of decrees assures us, that God will not be thwarted or disappointed in his plans, let who will choose to perish. The doctrine of the text teaches us that he will be pleased when, and only when we exert our utmost endeavors to secure the salvation of every human being. This, then, is the grand doctrine by which we are to govern our conduct as Christians. To it we must sacrifice every conflicting dogma of mere reason. And it we must not sacrifice or impair, in the slightest degree, in the attempt to harmonize it with any other, however incontrovertible the doctrines of revelation. We must take it into our hearts, and act it out in our lives, not as it lies chiselled and polished, cold and dead, in our theological systems, but as it lives and breathes in the divine word, in the life of our Saviour, and in the bosom of God himself. I have dwelt on this topic long, too long, perhaps, because the error I have been exposing is fatal to active piety, and yet, I fear, it is one into which a numerous class of my hearers is liable to fall. I shall touch briefly on the remaining topics.

Another class is composed of persons who feel a serious, practical difficulty on this subject. They have looked at the sin and misery of themselves, and their perishing fellow men, in connection with that di

vine purpose, which includes whatsoever comes to pass, till they cannot preclude from their minds a serious doubt, whether God does sincerely desire the salvation of all. Wise they cannot have been in coming into so unhappy a state of mind; but honest they may be in it. Gladly would they suppress the rising doubt. They succeed, perhaps, in banishing it for a season; but back it comes again, with redoubled force, at the first favorable opportunity. Now, to such persons we say: Your only safety lies in diverting your attention from the objections against the doctrine of the text, and fastening it upon the evidences by which that doctrine is established. In your state of mind it is not safe nor right to give yourself up to the examination of speculative difficulties. Objections will only magnify as you dwell upon them, and you will never break through them by the direct force of your understanding or your will. But you can turn your attention another way. Look at the unequivocal declarations of him who cannot lie. Consider the established character of him whose name is good, and whose nature is love. Review the dealings of his Providence with you; see if his kindness has not been unwearied, and if his chastisements have not been wisely adapted to promote your spiritual good. Above all, contemplate the gift of his Son to die in your stead, the gift of his word and his Spirit to renew and sanctify your heart, the commands, invitations, and intreaties, which he constantly addresses to you by the mouth of his ministers, and all those amazing expressions of love and mercy, which are made in the provisions of the Gospel and the economy of grace. If you can dwell upon these fruitful, moving arguments, and still question God's desire for your salvation, I fear that not evidence is wanting, but an honest disposition to discover and embrace the truth.

A third class consists of those who are fond of raising objections and uttering cavils against the doctrines of Scripture touching the divine will. Does not God have mercy on whom he will have mercy? and whom he will, he hardeneth? Why, then, does he yet find fault; for who have resisted his will? You, my hearer, you have resisted his will-most clearly and unequivocally declared. He commands you to repent, and yet you continue impenitent. He desires your salvation ; but you seem bent on being lost. In the language of mingled authority and tenderness he cries after you, Turn ye, turn ye, for why will ye die? But you turn not. He has hedged up your way with blessings and afflictions, with faithful ministers and affectionate friends, with the cross of his Son and the strivings of his Spirit; but you break through every barrier, and rush madly towards perdition. And, if in spite of all this you do perish, he will find fault with you for ever for resisting his will; and your own reason and conscience will find fault with you and condemn you, as the author of your own destruction.

Does God desire the salvation of all mankind? Then what inducement and encouragement we have to seek our own salvation! How reasonable that we should be concerned for ourselves, when the greatest and the best of beings is so deeply interested and concerned in our

behalf! How can we falter in effort or despair of success, when Almighty Power and Infinite Love are exerted to save us! What more animating and cheering consideration could be presented to the mind of a guilty, ruined sinner, than this: Work out your own salvation with fear and trembling, for it is God who worketh in you, both to will and to do, of his good pleasure. Do you shrink from the self-denial you must practise, and faint under the cross you must bear? Think of Christ denying himself, for your sake, and not only bearing his cross, but dying on it for your salvation. And not merely for your own sake, but that he may see the travail of his soul and be satisfied-seek that salvation till you find it, whatever it may cost you.

Does God desire the salvation of every individual of the human family? Then if we are his children, we shall desire the same thing, and patiently labor, cheerfully suffer, for its accomplishment. If we are the children of God, we shall be like him; and if we are like him, we shall feel strong desires and make great sacrifices for the salvation of men. If we are Christians, we shall be like Christ; and if we are like Christ, we shall shrink from no self-denial or toil, sacrifices or sufferings, for the salvation of man. We talk much of the self-denial and sacrifices of those who devote their property, their children, or themselves, to the cause of Christian benevolence. And some among us do, perhaps, deny themselves the luxuries of life, and make no inconsiderable sacrifice of property, to give what they do, in these trying times, for the cause of Christ; but have they sacrificed infinite riches and become poor, that others, through their poverty, might be made spiritually and eternally rich? It is hard to part with our sons, and send them far away to toil and suffer and die among the heathen. But did any of us ever part with such a Son, and send him so far away to such scenes of sorrow and suffering, as did the God and Father of our Lord Jesus Christ, when he sent him on his mission to our world? It is self-denial to leave the comforts of civilized life, and the embraces of friends, and the privileges of a Christian land, and all the hallowed associations of home and country, and live and die amid degraded, polluted, savage heathen. But what is that in comparison with leaving the light, and felicity, and glory of heaven, to live, and labor, and suffer, and die on earth? Oh no, my brethren, it ill becomes us to talk of sufferings and sacrifices for Christ's sake. It rather becomes us to blush for shame that we have so little sympathy with God, in his earnest desires for the salvation of man; that we can withhold our substance, or rest in our labors, while there is a human being perishing in sin, and anything yet remains that can be done for his salvation.

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Does God desire the salvation of all men? Then we have great encouragement to prayer and effort for the revival of religion and the conversion of sinners. When we labor for the conversion of any sinany part of the world, we are engaged in a work in which we are sure of the divine sympathy and co-operation, and how encouraging, how delightful, to labor with God for a co-worker! When we pray for the outpouring of the Spirit and the revival of religion in any

church, however feeble and obscure, we cannot doubt that we ask for that which is agreeable to the will of God; and if we ask aright for that which is agreeable to his will, we know that he will hear us and grant us our requests. Especially may we feel this assurance, when we pray, as we do, on this sacred anniversary occasion, for the conversion of the young men in our institutions of learning-the future teachers and rulers of our nation, the professional men and men of influence of the coming generation-the rising hope of our country, the church, and the world. Here we pray for our country in its magistrates, for the church in its ministers, for the world in its missionaries, for every good cause in its future agents and representatives, for all the streams of influence in their fountain and source. We pray not only for a great object, but at a critical time. The cry of a surplus of ministers, which has of late rung through the land, together with the increasing difficulties of the ministry, is fast producing its legitimate effects. It has already occasioned a great falling off in the number of those who are in the various stages of preparation for the sacred office. There will soon be heard a louder cry of an alarming deficiency of men for the pastoral charge, and for the missionary work. And the deficiency can be seasonably supplied-the disastrous results can be forestalled and prevented in no conceivable way, but by the speedy conversion of a great number of those young men in our Colleges, who are already far advanced in their intellectual preparation. Considering then the urgency of the crisis, and remembering that we pray to a God who loves prayer, who has often heard the prayers of his people while they were yet speaking-for an object dearer to him than the apple of his eye or the Son of his love, let us approach him with holy boldness, and with humble confidence ask him, for the sake of his dear Son, to bestow the baptism of his gracious Spirit on all these youth, that the next may indeed be a chosen generation-that ours may then be a holy nation; that a truly Christian priesthood may minister in all our churches, and apostolic missionaries bear the glad tidings of salvation to the ends of the world.