the whole history and tenor of the Bible, that the Heathen have been rendered capable of salvation, through the death of Christ; and that this is not a matter of doubtful speculation, nor of curious enquiry, not a hint to be hitched in a parenthesis, nor a conjecture to be whispered in an interrogation; but, that it is plainly declared in the Word of God; that it is involved, in all the promises and prophecies of the Old Testament, and is deducible from the actions of Christ, and the doctrines of his apostles. But, whilst I thus profess to advocate the doctrine of universal redemption, in its largest, most comprehensive, and, as it appears to me, its only true and intelligible signification, as it relates to all mankind; let me not be thought to overlook the importance of the revelation of Christianity, nor to underrate the duty of endeavouring to spread this knowledge over Heathen countries. Born and educated amongst a class of Christians, who, above all others, have been distinguished for their missionary exertions; I should, indeed, do the greatest violence to my principles, if I did not disclaim, in the most public and unreserved manner, the most distant desire to diminish that zeal for the conversion of the Heathen, which so honourably distinguishes the present age. The command, to preach the Gospel, is unquestionably divine, and, so far as it can be carried into effect, it is the paramount duty of all Christians, to give it their assistance and support. But, such a command requires no false exaggerations to render it binding on all, who love and value the knowledge of Christ. There is nothing, in the present argument, which can tend to render a Christian careless or indifferent to the advantages which he enjoys; it merely intimates, that our advantages, arising from the scheme of redemption, are not altogether exclusive. Even so it is, as Bishop Butler has observed, in our providential treatment. It is our duty, as far as we have the power, to spread the blessings of knowledge and civilization over countries which are less favoured than our own; but we are not at liberty to infer, that savages and barbarians are excluded from the divine care and superintendance. Analogy, part ii. ch. vi. Nor, is there any thing in the present work, which should lead any one to represent it as a question of comparative indifference, whether Christianity be received, or rejected by those, to whom it is addressed. As every one, on the principle of this argument, will be treated "according to that which he hath;" so, the knowledge of the Infidel and the ignorance of the Pagan must form the exact antipodes to each other. Grotius has long since remarked, that the evidence for Christianity was, in this view, a touchstone to try the sincerity of our minds; and that, perhaps, amidst the diversified modes of probation, that which peculiarly belongs to literary men, is the degree of calmness and attention, with which they estimate the doctrines and evidences of the Christian revelation, and the integrity with which they bring them to operate on their hearts and lives. To conclude, it is the general object and design of the present work to shew, that the principles of Christianity, as a divine dispensation, coincide with the acknowledged principles of moral science ; that, as a scheme of mercy, it has provided for the wants of mankind in all ages and countries of the world; that its system is adapted to the endless diversities of our characters and conditions; and that, as we shall all appear before the judgment seat of Christ to receive according to things done in the body, whether they be good or evil; so, Christ, in his office, as our Creator, Redeemer, and Judge, bears the same universal and impartial relation to all mankind, whether they are acquainted or not with the history of our redemption. "And now," to use the language of our great advocate for the Liberty of Prophecying," if men will still say, I persuade to indifferency, there is no help for me, for I a |