have always been more general, and more important, than seems to be commonly supposed. And that God has never left himself without a witness of his important purpose for the Restoration of all his lapsed Works. Thus it is with great justice that the Redeemer is called in Sacred Writ The Desire of all Nations; but with what propriety could he have been so called, if the nations had no notion of such a Redeemer, no desire towards him, no expectation of blessings or happiness from him? We therefore suppose it to be part of the exercise of the Mediator's Commission and Government, not only finally to accomplish the redemption and restoration of the world, but also, during the present intermediate order and dispensation of things, to convey and diffuse to all People, Nations and Language, by means and instruments which to him shall seem meet, such Divine communications as may preserve in the world that sense of the Deity, and that knowledge of his Will, his Ways, and Designs towards men, which may be necessary; till through the increase of the Mediator's Authority and Government, the purposes of his mediation shall be fully accomplished; and the whole earth be full of the knowledge of God, and nothing but Peace, Innocence, and Happiness have place among his works. Is not this forming a more worthy conception of the gracious Counsel, of the Great Design, of the Universal Parent, the impartial Father and

Guardian of the whole human race, than to suppose his care and providence, especially in mat ters of eternal moment, confined to any particular nation or people? Nature and Reason, as well as Revelation, may convince us, that there is no respect of persons with God: but that in every nation they that fear him, and sincerely seek to render themselves acceptable to him, shall find acceptance with him; and that God is not, nor ever was, the God of the Jews only, and not also the God of the Gentiles; but the equal God and "Father of all the families of the earth."

A further argument for the universality of the Divine Providence in religious matters, and for the extensive effects of the exercise of the Mediator's government in the preservation of virtue and religion, is, the piety and good morals, the knowledge and fear of the true God, which we find to have prevailed universally, especially in the first ages of the world. In support of this argument, beside the Golden Age of the Poets, innumerable facts and characters, both from Sacred and Profane History, might be produced; but to point out their force, and apply it particularly, would lead far beyond the bounds proposed in the present attempt. I shall therefore only mention a few from Sacred Writ, as the oldest record extant, to which every one may have recourse, and so examine and judge for themselves how far they tend to strengthen the argument in hand.

In the days of Abraham, we find the people among whom he lived, sincere, humane, candid, and hospitable; in a word, virtuous and pious, and living in the fear of God. Of this there cannot be a stronger instance, than the sentiments and conduct of Abimelech, King of the Philistines, and his subjects, when Abraham was a sojourner among them. "Abraham had "said of Sarah his wife, she is my sister and "Abimelech sent and took her. But God "came to Abimelech in a dream by night, "and said unto him, Behold thou art a dead "man, for the woman which thou hast taken; "for she is a man's wife. But Abimelech had "not come near her; and he said, Lord wilt "thou slay also a righteous nation? Said he "not unto me, she is my sister? and she, even "she herself said, he is my brother: in the

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integrity of my heart, and innocency of my "hands, have I done this. And God said unto "him, Yea, I know that thou didst this in the integrity of thy heart; for I also with-held "thee from sinning against me; therefore suf"fered I thee not to touch her. Now there"fore restore the man his wife, &c.-Therefore "Abimelech rose early in the morning, and "called all his servants, and told all these things "in their ears; and the men were sore afraid. "Then Abimelech called Abraham, and said " unto him, What hast thou done unto us? and "what have I offended thee, that thou hast brought on me, and on my kingdom, a great

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"sin? Thou hast done deeds unto me that

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ought not to be done," &c. &c. Is it possible to draw a more striking picture than this, of unfeigned piety and innocence, of a tender deference to the rights of humanity and hospitality, of a sincere and conscientious regard to the rules of virtue and integrity? In the above narration two things are particularly deserving of attention. One is, the awe of the Divine Displeasure, and the serious alarm that even the intention of a crime caused in this prince and his people. Abimelech arose early in the mornning, and called all his servants, and told all these things in their ears; and the men were sore afraid. The other is the Divine communication with Abimelech, and care for the preservation of his innocence and integrity. God appeared unto him, and warned him against the crime he was in danger of committing.-And God said unto him, I know that thou didst this in the integrity of thy heart; for I also with-held thee from sinning against me; therefore suffered I thee not to touch her. From which, and many other instances, we infer, that though only those divine revelations and personal communications with the Deity recorded in Sacred Writ, have come down to us with sufficient evidence of their authenticity; yet in no age or nation has the Divine Presence, and even supernatural interposition, been wanting in aid of virtue and religion. We have another instance similar to the above, with respect to Abraham and Pharaoh King of

Egypt; where the Egyptians shew the same pious awe and fear of God, the same regard to virtue and good morals, that the Philistines had done. And when Abraham sent his servant to take a wife for his son Isaac, we find the Syrians, to whom he was sent, shew the same characteristics of piety, humanity, and hospitality: the salutation of Laban to the servant is, Come in thou blessed of the Lord, wherefore standest thou without? &c.

It is only by accident we hear of Melchizedek; but from the short account we have of him, and the designation of Priest of the Most High God there given unto him, we have reason to conclude, that the worship of the true God was regularly professed, and maintained in the country, and that he was the Prince and High Priest of that district. We know that in the patriarchal ages, the father of the family, or perhaps of many descended families, exercised the authority of a King, and performed the function of a Priest for those families. And probably this Melchizedek was the oldest Patriarch in that country; the inhabitants of which were perhaps the greater part his descendants or collaterals, among whom he of course held the authority of King, and discharged the office of High Priest.*

* As Shem the Son of Noah, according to our Bible Chronology, lived 700 years after the flood; this would bring him