§ 6. If it be enquired, How can we reconcile this univerfal afpect, and orignal defignation of the gofpel, with matter of fact? If it was intended for all nations, how comes it to pass that so many rations are actually unacquainted with it? We reply; the partial manner in which the nations are evangelized is not owing to any rectoral reftrictions, but to the fovereign diftributions and arrangements of providence. Nor can any one, who understands the gofpel commiffion, and has it in his power (cat. par.) to propagate it where it is not, remain unreproved in his own confcience while hindering or not forwarding its more extenfive spread.

$ 7. Coroll. To be unconcerned about the spread of the gospel among the heathen is truly finful. How can fuch pray Thy kingdom come, without condemning themselves by the very petition they utter? Since the establishment of Chriftianity God does not work miracles for its propagation, but leaves it to the fame iffue with other providential events; and this is an argument why we should, with holy promptitude, improve every providential opportunity that offers to diffufe the favour of Chrift, and the falutary ftreams of his gofpel. Have not opulent merchants, ftatefmen, and fovereigns, much to anfwer for on this account? The poor fheep in the wilderness perifh for want of pasture and of fhepherds, while millions are lavished on pleasures and poffeffions that perish in the ufing, and in the end involve their votaries in perdition, and fill them with the keeneft remorfe. May British influence

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lie no longer fo criminally dormant! And when, at any time, miffionaries are employed for this benevolent purpose, may they be men of GOD, whose hearts and lives are tranfcripts of the gospel of peace! Then, how beautiful upon the mountains would be their feet, while moving from place to place to publish the glad tidings!

SECT.

SECT. V.

Of the RECTORAL INTENTION of the fupreme. Governor.

§ 1. We must diftinguish between the refloral and the decretive defigns of God. § 2. This diftinction effential to moral government. § 3. Further proved and illuftrated. § 4. When both defigns coincide in the fame fubject. § 5. This further explained. § 6. Corollary.

§ I.

W

E must distinguish, with care, between the rectoral and the decretive defigns of GOD; which diftinction is not to be confidered as arbitrary, to ferve a turn, but as founded on the very nature of moral government. That GOD has decretive defigns, with refpect to the universe he hath made the hypothetical refult of the fyftem now exifting being foreknown, beheld by the infinite intellect in the divine all-fufficiency; and what otherwife could be but merely poffible becoming by a fettled purpose or decree certainly future; the proof of this, must be referred to another place. We now proceed to fhew, that the rectoral intention is, and neceffarily must be, different from the decretive.

§ 2. Without fuch a difference of intention, moral government can have no existence. The only way to know any decretive intention is from the event; whatever is found to be fat, as far as it could be

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the object of a decree, we are obliged to conclude, that it was decretively intended. Since he is the efficient caufe of all created real entity, it is folly to enquire, concerning fuch an object, Whether GoD purpofed its exiftence or not; for it is felf-evident that without fuch a purpose it could no more exist than it could be GoD. He as affuredly decrees what he effects, as that he is wife; therefore, to controvert the decretive defign of any event, is the fame as to question, Whether GOD be wife or not. But his rectoral intention is to render all accountable beings obedient and happy. So far is the obedience and happiness of men intended, in every dispenfation of religion, that nothing whatever prevents it but their own abufed liberty. When mercies are moft freely and unrefervedly offered, or the most equitable laws enacted, and both as much calculated as poffible to render the subject obedient and happy; man would not be a free agent, and confequently would be no fubject of moral government, if he had no power of fruftrating the above mentioned rectoral intention. A power of fininng, or of being disobedient and confequently unhappy, is effential to moral agency; without this, man could be no more accountable than a brute. But if fo, who fees not that the most unbounded benevolence, the moft gracious promifes, the wifeft laws, and the moft engaging mercies, (when a fuitableness of difpofition is not enfured by fovereign grace, and which is by no means requifite to conftitute the equity of moral government) may be frustrated, as to their native tendency, and their rectoral defign of making the fubject obedient and happy? § 3. When

§ 3. When GOD convened the thousands of Ifrael to the foot of mount Sinai, and with the majesty of Godhead pronounced the ten commands, forbidding idolatry and other fins, was it not his legislative and rectoral intention that the people to whom they were addreffed, without exception, fhould be obedient to thofe laws, and, by a collateral use of the preceding promises, be happy in the compliance? He who can deliberately deny this, is beyond the reach of argument. But yet, what was the event? Did this benevolent defign of the Lawgiver preserve them, in fact, from idolatry, irreverence, fabbath breaking, disobedience to parents, murder, adultery, thieving, falfe witnefs, and covetoufnefs? Hiftorical evidence decides to the contrary. The confequence then is irrefragable, that the rectoral intention of making them obedient and happy failed of the end; it was counteracted and frustrated by abused free agency. But was God's decretive defign therein counteracted and rendered void? This is the fame as to afk, Was the event, which is ever the infallible index of the decretive purpose, counteracted by any thing? From the very definition of a decree, the event can never clash with it. But the legislative and rectoral defign accord with the event, or not, as liberty is rightly used or else mifimproved.

§ 4. Then only do the decretive and rectoral intentions coincide in the fubject, when he is actually conformed to the rule of government. When he ufes and improves his natural, powers, abilities and

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