good manners-lest any root of bitterness springing up, trouble them, and thereby many be defiled.

We of the present generation enjoy the gospel, not for our sakes only, but for the sake of succeeding generations. We are to transmit it to our children, and make such provision for its continuance, that they who come after us may enjoy it as amply as we have done before them. It is committed into our hands, as a sacred deposit, for the benefit of those around us, and those who shall succeed us. While we are working out our own salvation, we are to remember that this is but a part of our work. As it is not solely for our own sakes, that God has given us the means of salvation; so it is not singly on our own account, that we are to value and use them.

The Christian is to attend on the instituted wor ship of God, both for his own edification, and for the encouragement of others. He is to live in the practice of all good works, both that he may obtain the reward of righteousness, and that others, beholding his example, may glorify God.

The conversion of a sinner is, in the wisdom and goodness of God, intended for the benefit of others, as well as for the salvation of him, who is the immediate subject of this grace. St. Paul says of himself, "I, who was a blasphemer, a persecutor and injurious, obtained mercy-and the grace of our Lord was exceedingly abundant. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering for a pat tern to them, who should afterwards believe on him to life everlasting."

You wonder perhaps why some great sinners are, by the uncommon grace of God, recovered, while others, less guilty than they, are suffered to go on still in their trespasses.

VOL. I.

F

We are not, indeed, very competent judges, who are the greatest sinners, and who have done most to abuse divine grace: But admitting this to be the case, as doubtless it may be, we must remember, that grace is free, and an undeserved benefit conferred on one, is no injury to another. Besides, when great sinners are thus mercifully distinguished, it is not merely for their sakes, but for God's name's sake. As it could not be at all for their worthiness, so neither is it altogether for their benefit; it is also that they may be influential in encouraging the repentance of others.

The conversion of one may be the means or the occasion of the conversion of many. So it evidently was in the case of Paul. Who could be more injurious to the cause of truth, than he was, while he continued a Pharisee ?-Who more useful than he, after he became a Christian? How much evil was prevented-how much good was done, by the conversion of this one man? What an encouragement to sinners under a sense of guilt, is this example of divine mercy ?-How many were converted by Paul's preaching in the course of his ministry?— What lasting and extensive benefit have mankind received from the writings which he has left? He was a chosen vessel to Christ to bear his name among the Gentiles, as well as the Jews. His natural abilities, his education and accomplishments, when his heart was sanctified by grace, eminently qualified him for so great a work.

The conversion of every sinner has its uses, within a narrower sphere. Every convert is bound to improve, for the benefit of others, the grace of God toward him. "When thou art converted, strengthen thy brethren;" is Christ's command to Peter. This was David's prayer and resolution, "Create in me a clean heart-uphold me with thy free spirit; then will I teach transgressors thy ways, and sinners shall be converted unto thee."

I proceed to observe,

2. As personal blessings are designed for the benefit of many, so blessings granted to societies are intended for the general good of mankind.

The national deliverance of the Jews from the Egyptian servitude, and afterward from the Babylonian captivity, was vouchsafed, not so much to render them important, as to display the glory of God's name among the heathen. The publick institutions of religion enjoyed by them, were made subservient to the happiness of many other nations.

Revolutions in favour of liberty, in a particular country, may be productive of interesting consequences in lands far remote, and in ages long to

come.

The revolution, which has taken place in Ameriea, is operating to great, and we hope, happy events elsewhere. What God has done for us, was not only for our sakes, but for the benefit of mankind in other regions of the globe, and in other periods of time. And though Liberty in her progress, will meet with violent opposition, and, in her conflicts, will suffer dire calamities, yet we cannot doubt, but she will finally triumph.

We trust also, that this revolution will prove friendly to the interest of pure religion.

It is indeed complained, that infidelity much prevails. But perhaps its prevalence is more in appearance, than in reality; and it rather throws off its former disguise, than gains additional strength. There is greater freedom of inquiry, and more liberality of sentiment, than in years past: Learning is. also more cultivated, and knowledge more generally diffused. That spirit of liberty, which sprang up here, and is now spreading, in the world, will proba-· bly render the civil governments of nations more tolerant to free religion, as well as more congenial to the rights of mankind. As learning becomes. more common in the body of the people, it will of

course be deemed a more requisite qualification in the publick teachers of religion; and ignorant pretenders, and designing impostors, will be more easily discerned, and more effectually discountenanced. As the light of truth beams on mankind, superstition and enthusiasm will retire to their primeval darkness; and rational, substantial religion will stand forth confessed in all its divine beauties. The truth will bear the strictest inquiry. And though, in an inquisitive age, some novel opinions may be started and pursued for a while, yet truth will eventually be more extensively known, and more firmly believed.

The changes, which we have seen, probably will neyer answer all the purposes, which worldly wisdom has contemplated; but they will answer the greater and better purposes of divine wisdom. They have already contributed much, and doubtless will contribute more to the advancement of useful knowledge, liberality of sentiment, and the intercourse of nations: And as these are advanced, there will be more room for religion to have free course and be glorified.

We are apt to contemplate events on the partial scale of self interest. The Deity views them on the extended scale of benevolence. Our selfish expectations are usually disappointed. The purposes of divine goodness will be accomplished. If we regard events only in reference to our private interest, we shall never find them agreeable to our wishes. But if we believe that the divine government is good, and will extend to all nations and ages, looks forward to the most distant connexions of things, and moves the whole chain of events, then we may acquiesce in its dispensations, however unfavourable to our private views. Benevolence will rejoice in the belief of God's general goodness, when selfishness murmurs at the disappointment of its own grovelling designs.

Farther-The gospel, which is given to a particular people, is given them for the benefit of other na tions-not merely for their own.

The Apostle observes, that the preaching and reception of it in Thessalonica, proved the means of its general diffusion; for from thence sounded out the word of God, through Macedonia and Achaia; yea, in every place the faith of the Thessalonians was spread abroad. He says to the Ephesians, "God, who is rich in mercy, hath quickened us together with Christ, that in the ages to come, he might shew forth the exceeding riches of his grace in his kindness to us by Jesus Christ.” "He hath made known unto us the mystery of his will, according to the good pleasure which he purposed in himself, that in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven, and which are in earth." To the Romans, he says, " The fall of the Jews," who rejected the Saviour, "was the riches of the Gentiles." The persecutions which the Apostles suffered from the Jews, drove them to other nations, and thus proved the occasion of the general spread of the gospel. "But, How much more their fullness ?" The final conversion of the Jews shall conduce to the ingathering of the fullness of the Gentiles. "As in time past the Gentiles have not believed God, but now have obtained mercy through the unbelief of the Jews," which has occasioned the diffusion of knowledge among them, "even so also have these not believed, that they, through God's mercy to the Gentiles, may finally obtain mercy." The gospel, which, through the infidelity of the Jews, is come to the Gentiles, will be preserved in the world, and one day be communicated from the Gentiles to the Jews. "Behold, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!" But,