born in the midst of ignorance and depravity? initiated into perverse principles from their infancy? surrounded with perverse examples, without a single ray of light to conduct them into the right path? Opinions imbibed by those who were taught that nothing deemed sacred could be absurd, and practices rendered familar by habit, which reconciles to every extravagance, must erect an effectual barrier against the possibility of a reformation originating from themselves. Were it possible that the unity of the Deity, his moral perfections, an universal providence, and, the obligation to practise every virtue from a principle of duty, could have been discovered by some individual of a superior mind, merely by the light of nature; yet the salutary influence of these truths would be almost imperceptible. The gross ignorance, depraved passions, and inveterate prejudices of inferior minds, would effectually prevent their reception. The Multitude would reject the sentiments of their teacher, with derision and contempt. Nor would the Sage be qualified to announce the plans of Providence, respecting the moral interests of mankind, or enforce the practice of any one virtue, with the voice of

authority, or by absolute promises respecting futurity.

But if we acknowledge a divine interposition to be highly necessary, upon extraordinary occasions, it cannot with justice be considered as an arbitrary violation of the established laws of nature, however great may be the deviation from the usual course of things. Such an interposition assumes the character of provisional aid, adapted to the contingencies incident to that freedom of agency with which our nature is honoured; and thus it constitutes, in reality, an essential part of the divine plan. The power of the Almighty is able, at all times, to exert a salutary influence upon every individual mind; it can illuminate the understanding, and rectify the will, in such a manner, and to such a degree, as shall effectually annihilate the influence of every seduction; but the constant exertion of this power would also annihilate that optional power in man, so essential to the character of a free moral agent. It would render man a machine. He would constantly go right; but he would be compelled

to go right, and the most exalted motives of action could no longer exist. Since the excellence of virtue is to be ascribed to the rational, conscientious, and triumphant exertions of a men

tal energy, in opposition to vicious inducements, and vicious propensities, it cannot be practised instinctively or by compulsion.

Another mode of opposing ignorance and vice, and gradually destroying their mischievous effects, more consonant with the nature of man, consists in forming, by an immediate revelation, a deposit of religious and virtuous principles, to which the ignorant may at all times apply for knowledge;-by which the irresolute may have their virtue established ;-in which the vicious may view, as reflected from a mirror, the blackness of their characters;-the promises of which may afford ample encouragement to the righteous, to persevere in the paths of virtue, as conducive to permanent happiness ;-and its threatenings may warn the vicious and profligate of their danger. By these means the darkness of the moral world may be gradually illuminated. Thus may right principles and dispositions. work their way, through the obstacles which ignorance and vice have opposed to their progress; and in a manner which still renders the love and practice of goodness the honorable result of human efforts.

Such conceptions of the divine conduct perfectly harmonize with the best principles em

braced by every one who believes in the being of a God. They imply that the Deity superintends human affairs according to general laws; that he knows in what manner, and to what an extent, these laws will operate in the production of Good; in what manner, and to what extent, this production of Good will be delayed by the capricious free agency of ignorant and perverse mortals. They maintain that the power of God is able to make such changes in his mode of government, as the aberrations of his creatures may have rendered necessary for the accomplishment of his designs; that it is perfectly consistent with infinite wisdom to exercise this power upon great emergencies; and that his benevolence always disposes him to exercise the attributes of wisdom and power, in the production of Good.

It must further be admitted, that these occasional interpositions may take place in a manner best adapted to the nature of the occasion: that, in some cases, the divine Being may openly display the greatness of his power, either to strike terror or to implant conviction; and in others, power may be so imperceptibly exerted, that no mortal shall be able to distinguish his extraordinary operations from the usual tenor of his

this

conduct. With what facility may a train of important events be produced by Almighty power, through the suggestion of a single thought to the human mind, or by a single fiat of his will!

As the Deity cannot contradict himself; as we expect from the divine power and wisdom an uniformity of design, in the midst of the many diversities which may be required for its completion, we may safely assert, that whatever he has revealed, in a supernatural manner, must be correspondent to his nature, character, and beneficent motives of conduct; as well as to the nature and immediate state of man, to whom the revelation is made. If a knowledge of the existence of the one living and true God, be essential to the acceptable worship of him, or to an uniformity in our services; if a deep sense of the greatness of the divine being, and the excellence of his moral character, be important to mankind, necessary to the cultivation of right principles, and right affections towards him, we may justly expect that correspondent signatures will be strongly marked upon every immediate revelation from heaven. If the practice of virtue be essential to the production of personal and social wellbeing, the God who desires human felicity will