And as I understand no other language, but the plain language of Canaan, nor how to express that, only in the plain English tongue, unadorned with great swelling words, borrowed from orators, the reader must not expect to find any fashionable elegance of style, in this little book; for my object is to instruct the mind in theory, and not to dazzle the serious reader with a haughty pompous and a vain show of words. I shall aim at deolaring the counsel of God, and not at darkening of it by words inapplicable to the subject; but in Holy Scripture phraseology, to explain the tenor of the bible, as it relates to the glorious plan of God's universal grace.

I con

I shall endeavor to use all the brevity that I possibly can, in the use of qualifying words to strengthen the force of expression, and also in quoting scripture, to prove the truth of any particular position or point of doctrine; and therefore shall adduce no more of a sacred text than what relates to the subject then, and there in question. However, at the same time, I shall be very careful to examine the subject of connection on the inspired page, and avoid making a use of a part of a text, which does violence to any part of the context. ceive that the complex sense, in which inany passages are written in the Holy Scriptures, requires this mode of adducing evidence from them, in proof of any position whatever, at least we should not confound one subject with another, I want nothing more to be said by an evidence, than what relates to the case, more would be words without meaning, as to the question, consequently darkens counsel, and leads to confusion. For this reason, I shall honestly quote such part of a text, as will reflect light on the subject under consideration. But after all, if the curious reader should be dissatisfied with a part of a text, I could wish him to turn to his bible and read the other part and if he finds it contradicts what I have selected, then he may have some reason to condemn me, and on this ground he can then say, that I have appealed to an evidence that contradicts himself, when we come to observe, strictly, all he says. However, on this ground I fear no failure, for there is a joint

harmony in the divine scriptures, when rightly under

stood.

I am often times surprised to hear professors of christianity observe," there are, we know, a great many passages which go to support your doctrine, but still, we do not believe it, because we find more scripture against it than for it;" Which implies, that they think they can find more scripture that says it is not true, than that says it is true. Gracious Heaven! forgive the folly of men. What do they mean? Do they think God tells the truth more times in the bible than he repeats falsehood? Or do they think that his servants oftener speak what they believe to be the truth, than what they think to be false doctrine ? I cannot agree with those professors. In my opinion of the bible, I cannot believe that God has ever spoken once in favor of false doctrine. We have no evidence in the scriptures, given by inspiration in favor of any thing but truth. I have therefore, made the bible the man of my counsel, and it shall give light to the subject before me. Now as I know of no system of doctrine which agrees with itself, only that which I believe, I shall introduce it, as the rule of my faith and practice, believing it to be wholesome for all men to believe it; both as it respects this life and the life to come. I believe no doctrine can be strictly true, as it relates to our salvation trom sin, unless it is consistent with all the gospel means of grace in the economy of God's plan. The divine truth concerning man's salvation embraces in it, the necessity of regeneration and the new birth, also, faith, hope, charity and repentance towards God. I am fully persuaded that the use of these means of grace, as used by the Saviour of the world, is consistent with no other notion of the plan of grace, but that of a final universal restitution, as God has spoken by the mouth of all his holy prophets. But if we should admit that there are no future rewards and punishments, it would preclude the necessity of nearly all those gospel· means which are so often enjoined on us by Christ and his inspired apostles, as I shall attempt to show in the course of my writings. I shall also endeavor to make it

plainly to appear that none of those gospel graces agree with the uncharitable doctrine of endless sin and misery, which cruel doctrine in itself considered, is but the mere fungous of unbelief, and springs up without seed from the corruption of the filthy carcass of Adamic nature. But true faith in the saviour of the world, has the word of God for its seed and root, which word of truth the Son of Man sows in the field of the human heart. From whence then cometh tares? An enemy hath done this while men slept. But what enemy? Answer, that devilish disposition in man called the enmity of the heart, which is at enmity against God's love, and can move man to hate his neighbor, and wish his fellow creatures eternally damned, and at length, to exercise a belief as cruel as his wishes. Then the false doctrine of endless misery has sprung up as tares in the field of humanity. But will yet be consumed by the fire of the gospel and burned up both root and branch.

A fire is already kindled in Zion, that will yet burn to the lowest hell, and the false prophet, yea, all the worshippers of the beast shall wail, gnash their teeth and gnaw their tongues for pain, when they discover the rapid progress the fire of divine truth is making in consuming the tares they have sown.

I feel a strong desire to present before the world, what I have been taught in the school of Emmanual; what mine eyes, being opened, have seen, and that which my hands have handled of the word of God. And to do this in as brief a manner as the weighty matter of what I think a regular system of doctrine will admit, in which is shown the nature of the plan of infinite wisdom, embracing in it (as far as has come to my knowledge) both the ways and means which are used in the vast economy of God, for the present benefit of moral beings, and to end in their final holiness and happiness through Jesus Christ our Lord to the glory of God the Father. I shall begin with what is revealed to us of creation, and shall end with what is plainly revealed to us concerning the final happy state of mankind when

they shall leave the shores of dull mortality and of time, and shall launch away into a boundless ETERNITY.

It is not expected that all the ideas conveyed in this system of doctrine will be readily approbated, either by the Universalists or by all the Restitutionists, and much less by the limitarians. However, I earnestly intreat all parties to examine the subject with solemnity and candour; for I can assure them, that it is for the good of mankind I write the sincere sentiments of my heart. Being in my fifty-first year of age, I am too old to feel at all disposed to trifle with the holy things of religion. I believe ! But let him who doubts a proposition, honestly own he don't believe it. In my writing I mean to have no doubtful disputation; not be as one in the wind uncertain, but to write with great assurance. This method of candour may not suit the taste of some even among professed believers; for many think we ought to doubt of almost every thing, and make of the mere wishes and desires of the mind, faith and hope. But I have not so learned Christianity; I do not consider myself a believer in any thing which I doubt. I mean to live and die an honest man, I have promised my Lord and Master Jesus Christ, that I will faithfully declare his word and testimony, as I have received it. And so God helping me, I will do, whether the world does at present receive it or not. I will plant and water, and may God give the blessed increase of faith among the children of men.

I shall be positive in writing, because I am sure. But if I were not sure, how then could I boldly ask men to believe what I myself was uncertain obout? I could not have the effrontery to come in a professional garb of faith, while inwardly my heart was full of doubtful disputation on the very subject before me. No, let me never handle the word of God deceitfully, but honestly commend myself to every man's conscience in all I

write.

I am about to introduce a system of doctrine very important to mankind, if true, of which, I as an individual, have no doubt. On this ground I have no difficulty,

but I must confess that the unbelief in what I call truth by others, and their bitter opposition to it, gives me no small degree of pain in mind. I sincerely pray to God, that their eyes may be opened, to see and understand the truth as it is in Jesus. My prayer will yet be heard; God will open the eyes of the blind, he will unstop deaf ears, and all shall know him!