subject; then will such an enlarged view of the Redemption of the World, as is here slightly sketched, assuredly be acknowledged, and prevail.

However some may think that certain symbols, or credenda to be agreed upon may be convenient, or necessary, for the concord and good-order of particular communities; surely no one capable of raising his mind to the subject can think, that the Grace of God, which bringeth Salvation, that the Mayans Brans of Omnipotence, the important purpose of the Eternal Sovereign of Nature for the Restoration of all his Works, is necessarily regulated by any of the forms, creeds, or systems, that have been at different times devised, and received in the world. In instructing the simple and ignorant for the ends and purposes of life and practice, it may be expedient to confine our speculations or arguments to the plain practicable and unquestioned principles of the gospel. But when we appeal to the boasted wise, to the Reasoners and Disputers of this world, in order to their conviction, we must show that we can meet them on their own ground; and maintain our cause on the indisputable foundations of Nature, of Reason, and of Facts.

The inspired writers themselves seem to observe this distinction; and to adapt both their thoughts and language to the habitual conceptions, and even the peculiar prejudices of those to whom they address themselves. How different the majesty of their style, the sublimity of

their thoughts, the grandeur and extent of their ideas, when their subject is addressed generally to the species, from what it often is when addressed to the narrow prejudices and selfish conceptions of the Jews. This is observable even in the names and characteristics by which the Deity is distinguished on these different occasions.— On the one, we find such partial designations as→→ "The God of Abraham" The God of Israel" "The God of Zion."-On the other these august and universal compellations" The Most High God" The Most High God, Possessor of Heaven and Earth."-How different the idea suggested by "The Lord which dwelleth in Zion," from the majesty expressed by the " High and Lofty ONE that inhabiteth Eternity!" The book of Job throughout is a striking illustration of this observation; and is the most perfect exhibition of pure natural religion which is any where to be found. Even St Paul himself when he addresses the Jews is often obliged to rest his argument on the narrow foundation of their partial religion; and to illustrate his doctrine by reference to their national institutions; as may be observed through the whole of his Epistle to the Hebrews. But when he addresses himself to the Athenians, a people pretending to reason and philosophy, he appeals to the natural attributes, and acknowledged operations of God-as the Universal Creator and Upholder, the Impartial Parent and Preserver of all Being" God—says

he-that made the world and all things thereinLord of Heaven and Earth-In him we live and move, and have our being; as certain also of your own poets have said. For we are also his offspring." Andif through the whole of Sacred Writ we distinguish what refers to the general doctrine of the Divine Interposition, and the Universal Providence of God respecting the religious and moral state of the world, from what refers only to the partial institutions of the Jews, we shall find that considering the Divine Purpose of Redemption and Restoration in the most extensive view, as respecting all the Works of God, is only recurring to the genuine notion of it, as originally intimated, and fully displayed in Scripture. In the text from which our title is taken it is directly asserted that God hath given intimation-hath spoke of this event-of this Universal Restoration-and the times of it, by all his holy prophets since the world began. "According to the good pleasure of God which he hath purposed in himself to gather together in one all things in Christ both which are in heaven, and which are on earth, even in him."-" And by him to reconcile all things to himself, by him, I say, whether they be things in earth, or things in heavent."

But however important the design of the following sheets, the execution may perhaps require

*Acts xvii. 28.

+ Acts iii. 21. Eph. i. 9, 10. Coloss. i. 20.

many apologies. Of one the writer is particularly aware that the language may, in some places, appear stiff and laborised; and some times even bordering on tautology: for which he can only apologize by assigning the real cause-the desire of keeping the principal object constantly in view, and giving the fullest and strongest impression of it-together with the natural defect of language; which must on many occasions be found inadequate to ideas; especially where new and uncommon thoughts are endeavoured to be suggested. And something, it is hoped, will be allowed to imperfect recollection, and defect of memory, in one who has passed the age of fourscore years.

But after all his endeavours, he is still sensible that he has fallen far short of the idea with which his mind laboured, and which it was his desire and aim to present.

It will perhaps be thought that some parts of the following Sketch are too abstract and philosophical for the comprehension of the common people. For such it is not intended-nor for such is it necessary: "though they that can receive it, may profit by it. Those parts of religion which concern general life and practice, and the improvement of pious dispositions and affections of the heart, are what they are principally interested in: and happy would it be for us all did we confine ourselves more to these, and exercise ourselves more in them. But if

we must be Reasoners and Philosophers, let us reason and philosophize upon such subjects, and in such a manner, as may enlarge and exalt, instead of contracting and debasing our ideas; let us raise our thoughts to just conceptions of God, and of his Counsels and Works; and also of the importance and end of our own Nature, and Destination: and let us shew the boasted wise, the Reasoners of this world, that we can meet them on their own ground, and maintain our cause upon the foundation of Nature, of Reason, and of Facts; as well as upon that of a Divine Revelation, and Supernatural Interposition.