fweet Smelling favor; the obedience of our bleffed Saviour, even to the death of the cross and this, because a qualifyed pardon, by the blood of Chrift, fhews the Deity's abhorrence of fin, and tends in the moft effectual way to purify and ennoble our fpirits. Penitence and obedience are best produced by fuch a method of forgiving. It is a mean above all others the most worthy of the goodness and wisdom of the governor of the universe.

Abdalla to this replyed, that there was reafon in what I had fayed; but tell me (he continued) if it be proper that pardon fhould be configned to the human race in this way, that is, in a manner fuitable to God's being the Supreme magiftrate, and to the more effectual putting hop to fin, which ruins his fubjects, and diforders his creation; if redemption by the cross be fo neceffary a thing for the advancement of true holyness; and the human mind fhould be faftened on the blood of Chrift, to arrive at eminence in obedience and goodnefs; then why did this special messenger come fo late; - and why was the revelation made to fo few? Vaft nations now upon the earth, and numberlefs millions of millions removed to the other world, have not had the leaft information of the gofpel. There are kingdoms in Africa, to my knowledge, where no chriftian ever trod: Nor is there a probability that chriftianity will ever reach thofe

thofe diftant countrys. How then is this accounted for? All need a fupernatural revelation, and but fome have it! Has will conferred it on a few, and denyed it to the greatest part of the human race? The Deity moft certainly created mankind to communicat happyness to all; and yet this neceffary reveled means is refused to more than half the globe. Such a divine conduct to me seems incompatible with paternal benevolence in infinite perfection.

To this I answered in the following manner: Noble Abdalla, as to God's not adminiftring the remedy at all times, and to all perfons; if the question could not be answered, it will not follow that revelation was not wanting, or, that it is the lefs useful to those to whom it is vouchfafed. We find in fact, that it is of all things the most useful, and yet it might be fit, that God fhould not communicat himself alike, and at all times to mankind. Though fuch fitness may not appear to us, yet we must allow it may be right fo to act, unless our understandings are commenfurat to the natures and relations of all things, and prefume to fay, that God can have no reafons for any particular oeconomy of providence which lie concealed from our fearches. This I believe. you will grant. Let me add then, that fuppofing we can affign plaufible reafons againft beftowing upon fome

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the great advantage of a particular revelation, and denying it to others, yet we ought to be very fure, that these reasons are at leaft a counterpoife to the evidence we have of God's having really communicated fuch a particular difpenfation to fome, before we determine against it. This modeft caution becomes reafoners of our low rank. It is inexcufable rashness and prefumption to decree peremptorily that a thing cannot be, when the evidence for the truth of the fact is vastly superior to the pretended reafons against the expediency of it. Let us not argue then against the truth of the chriftian revelation from its imperfect promulgation; fince the precepts of the gospel are incomparably the best in the world; the most divine morals, enforced with the moft glorious rewards; fince malice, cavilling, fcepticism and levity, have proved unfuccefsful in their base attempts to difprove the facts of the gospel; and that it fpread with a miraculous speed over a large part of the world, in spite of the rage and fiercenefs of men and devils; yea, ftill exifts in its original fplendor, in the reformed countrys, though the evil one, at the head of an infernal popery, does all that cruelty and wickedness, in the hands of mighty fovereigns, can do, to extirpat the holy religion of Jefus.

In the next place, it is carrying the neceffity of revelation higher than is fit, to say that it is impoffible for natural religion, without revelation, to discharge any part of duty in an acceptable manner; which is the fuppofition that renders it inconfiftent with our common notion of the parent of the universe, to imagine that he should make fuch a revelation to fome, and with hold it from others: for the truth of the cafe is, that christianity is not a new religion, but is the old, uncorrupt religion of nature and reafon, delivered and taught in the most rational and eafy way; intirely freed from fuperftition and immorality, and enforced by the most gracious and powerful motives to render it effectual: therefore, in ftrict justice, God was not obliged to give a revelation to any. It could not be a debt, but a favor. The heathen, by the law of reafon, has means fufficient to acquire the bleffing of God, if he makes a right ufe of his understanding; though the gospel may exalt the upright christian, and give him greater advantages for improving his rational powers. Exprefs revelation must be more eafy, fuitable and affecting than natural religion, even from the lips of the best human teacher: but if men will exert their human reason, and make it the rule of their life and actions, to the utmost of their capacity and ability; they will

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not in the folemn day of judgment be rejected, because they did not belong to the vifible kingdom of God in this world, but will, according to their virtue and works, be accepted, and received into the kingdom of glory. This is not only the report of common fenfe; the fcriptures fay it in many places. Our divine Lord, in particular, in the gofpel tells us, (fpeaking of a Roman officer, who was a heathen) that he did not find fo great faith as that heathen profeffed in fome difcourfe he had with Jefus, no not in Ifrael, the peculiar people and kingdom of God: and thereupon adds, I fay unto you, many heathen, who are not the children of the kingdom of God in this world, shall, in the last day, come from the east and west, from all parts of the globe, and fhall fit down with Abraham, Ifaac and Jacob in the kingdom of heaven. An apoftle likewise declares, that God is no refpecter of perfons; and that in every nation, he that feareth him, and worketh righteousness, is accepted with

him.

The confequence is, that fince a welldifpofed mind, and a right use of human reason, can fave the heathen; (and without a good difpofition and due ufe of reason, the gofpel itself is not fufficient for falvation) fince virtuous heathens fhall be eternally faved, and wicked chriftians will not be partially fa