mere patient of an irresistible necessity; and consequently not accountable for any acts which were predetermined, and to which he was irresistibly compelled.

"Every human being has this freedom of will, with a sufficiency of light and power to direct its operations; but this powerful light is not inherent in any man's nature, but is graciously bestowed by him who is the true light, that lighteth every man that cometh into the world.5

"Jesus Christ has made his one offering on the cross, a sufficient sacrifice, oblation, and atonement for the sins of the whole world; and his gracious Spirit strives with, and enlightens all men; thus putting them into a salvable state; therefore every human soul may be saved, if it be not his own fault."6

Between the Scripture doctrine of election, "according to the foreknowledge of God," and the Scripture doctrine of universal grace, there may appear, to our weak apprehensions, a want of agreement; but can we dare to doubt, that in point of fact, they are perfectly reconcilable; and form two distinct parts of one harmonious system of truth? Let us apply them, in all humility, to their respective practical purposes; and for further light on the subject, let us quietly wait for the day, when we "shall know, even as we are known!"

I cannot easily refrain from now quoting a passage, in which one of our best practical theologians has ex

5 This proposition affords a clear proof, that the term "free-will" is used by Adam Clarke, in contradistinction to the doctrine of unconditional decrees-not to that of divine grace.

6 See Life of Dr. A. Clarke, vol. i, p. 176.

pressed, in vivid poetry, the same views as those of George Fox, Robert Barclay, and Adam Clarke.

"Is virtue then, unless of Christian growth,
Mere fallacy, or foolishness, or both?
Ten thousand sages lost in endless woe,
For ignorance of what they could not know?
That speech betrays at once a bigot's tongue;
Charge not a God with such outrageous wrong.
Truly not I-the partial light men have,

My creed persuades me, well employed, may save;
While he that scorns the noon-day beam, perverse,
Shall find the blessing, unimproved, a curse.
Let heathen worthies, whose exalted mind
Left sensuality and dross behind,
Possess for me their undisputed lot,

And take unenvied the reward they sought.
But still, in virtue of a Saviour's plea,

Not blind by choice, but destined not to see.
Their fortitude and wisdom were a flame

Celestial, though they knew not whence it came;
Derived from the same source of light and grace,
That guides the Christian in his swifter race;
Their judge was conscience, and her rule their law;
That rule, pursued with reverence and with awe,
Led them, however faltering, faint, and slow,
From what they knew, to what they wish'd to know.
But let not him that shares a brighter day,
Traduce the splendour of a noon-tide ray;
Prefer the twilight of a darker time,
And deem his base stupidity no crime.

The wretch who slights the bounties of the skies,
And sinks, while favoured with the means to rise,
Shall find them rated at their full amount;
The good he scorned all carried to account."7

7 Truth, line 515.

COWPER.

With these sentiments of the Christian poet, I cordially concur, and especially solicit the attention of my young friends to the cautionary lines with which he concludes.

Every doctrine of religion must be held in its just proportion, and kept in its right place; otherwise it will be sure to invade, and perhaps displace, some other truth, which equally belongs to the revelation of God. While I have no doubt that the ancient heathen enjoyed some light, independently of all outward information, and while I believe this light to have been of a nature and origin truly divine, I would, on no account, exaggerate either its brightness or extent. The early twilight, and the blaze of noon, equally proceed from the sun; but could they be contrasted, it would be almost like the comparison of night with day. Just such is the difference between the degrees of moral and religious light bestowed upon Plato, Aristotle, and Cicero, on the one hand, and upon the prophets, the evangelists, and the apostles, on the other.

The contrast between the mental condition of the wretched idolaters of modern times, and that of Christians who are acquainted with the Holy Scriptures, is perhaps still more palpable. In contemplating these differences, we ought always to remember, that God deals with all his rational children after a rule of perfect equity; and that in exact proportion to the measure of light bestowed upon them, is their moral responsibility. Where the law of God shines very faintly, the guilt of transgressing it is, in the nature of things, comparatively small. On the other

F

hand, how awful will be our condition, if we neglect or despise the noon-tide ray, with which we are so mercifully blessed in the gospel of our Redeemer! The law of Christ is preeminently a law of love; let us then be willing diligently to labour for the diffusion of the gospel among our fellow-men; and let us at the same time, dearly prize our own privileges. Let us be diligent in the daily perusal of the Holy Scriptures. Let us come to Christ in simple faith, not only for the forgiveness of our sins, but for those more abundant measures of the light and influence of the Comforter, as they are bestowed on believers, which shall guide us into all truth, and sanctify us wholly" in body, soul, and spirit!"

With these precautions, we need fear no danger in the Christian doctrine of universal light and grace. On the contrary, a hearty acceptance of it will be one important means of enlarging our hearts and understandings, and of animating and increasing our love both to God and man. Happy shall we be, if we individually discover, from our own experience, the benefit and importance of this precious truth!

CHAPTER II.

ON RELIGIOUS PECULIARITIES-GENERAL OBSERVATIONS ON

THOSE OF THE SOCIETY OF FRIENDS.

THE members of the true visible church of Christ, some of whose common religious privileges have now been described, are divided, as the reader cannot fail to know, into a variety of particular societies. United as they are in the fundamental principles of "repentance toward God, and faith toward our Lord Jesus Christ," these societies are distinguished from one another by different and sometimes even opposite views and practices, in connexion with several particulars in religion, of a less essential character.1

When we consider the infirmity and deceitfulness of the heart of man, and remember how often the

1 I am well aware that, in the various societies of professing Christians, many persons are necessarily included, who cannot, on any sound scriptural principle, be considered members of the true visible church of Christ. To such nominal professors of religion, under whatever denomination they may be ranged, I am not now alluding; and I must, in a particular manner, request my reader to observe that, in treating of the Society of Friends, as forming a part of that true church, my views are directed only to those persons, of our peculiar profession, who are really living under the influence of vital religion.