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The following Publications, on the final Restoration, may be

had of E. VIDLER, No. 349, Strand, London ; and of
J. Taylor, Grassmarket, Edinburgh.
Dialogues on Universal Restoration, with notes by
W. Vidler, fine 4s. common

L.O Lectures on the Prophecies, vols. ist, 2d, and 4th, boards

O 16 6 Philadelphian Magazine, 2 vols.

6 Gospel preached by Apostles

6 Face of Mofes unveiled Process and Empire of Christ, a poem

6 The above by Mr Winchester.) Everlasting Gospel, by Siegvolck

6 Purves's Humble Attempt, &c.

6 Wrights Hints on Universal Restoration o

Answer 10 Ryland
Dr Chauncey on Universal Restoration 5
White on the Restoration
Leicester on Universal Salvation
Brown's Essay
Endless Misery overthrown, by J. Weaver o
Petipierre on Divine Goodness

6 Letter to the Editor of the Methodist's

Magazine
Address to Candid and Serious Men
Letter from a Minister to his Son
Discourse on Predestination, by A. Bennetto
God's Love to his Creatures aflerted and

vindicated, by W. Vidler
Theological Magazine, by W. Vidler.

This work, altho' principally dedicated to the illustration of the doctrine of Restoration, will be found an impartial vehicle of religious discullion and intelligence, in which Christians of every denomination are invited to appear in their own dress. It is regularly published in monthly numbers, at

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PRE FACE.

OUR Divine Master comprises the whole of his religion in two points, the love of God

and of our neighbour. The first of these naturally produces the other, and both are inseparable. “ Love worketh no ill to his neighbour, (faith Paul) therefore love is the fulfilling of the law.” The saying of the Apostle John, who felt, in a high degree, the influence

this principle, merits serious confideration—" If a man fay, i love God, and hateth his brother, he is a liar; for he who loveth not his brother whom he hath feen, how can hc love God whom he hath not seen? And this commandment have we from him, that he who loves God love his brother also: For all the law is fulfilled in one word, even this, Thou fhalt love thy neighbour as thyself.”

The person who loves him that begets, will, for that very reason, love those who are begotcen of him. God is the creator or father of all men; and they are, therefore, bound to love, one another as brethren. As he is no such respecter of persons, as to confine his paternal love

any class of his creatures ; so should our best wishes, and kind offices, as we have opportusity, extend to all, according to their diversified rank in the scale of existence. Is man naturally led to seck his own happiness, from the native influence of the pripciple of self-love and will not the genuine love of our neighbour lead us to wish and seek his good ? An indifference to his welfare, either here or hercafter, is quite incompatible with that fraternal affection. If alive to a sense of our own guilt and misery, will we not be anxious about deliverance, and the means by which it may be effected ? A fellow creature, whether happy or miserable, whether in this state or in that to come, does not cease to be our brother; and Therefore, che love we owe him justifies every inquiry in our power respecting his future del. tination. Can one member of the great household suffer, and the rest have no felloy-feeling with it? While the common doctrine dooms millions of these to misery, which admits of neither end, measure, or mitigation, and it is possible we ourselves, or some of our dearest relatives may be of the number, will we refuse coolly to weigh any arguments that may be urged from scripture in favour of their restoration? Does God require such a facrifice at our hand, out of deference to the opinion of fallible men, founded on words copfeffedly indefinite, and applied to subje&s becween which there is an infinite difference with regard to their duration, such as the Mosaic ritual, and the eternal King? or can that love which we bear to all men julisy such an apathy to their happiness?

In the letter addressed to Mr V. some of the reasons of this publication are assigned. In the progress of the work, the subject appeared with additional light or evidence, which fometimes led to recur to articles which had been previoudy under review. Tho' the whole was written, he ventures to say, under the influence of that philanthropy which the doctrine itself is so much calculated to inspire; yet was it not easy wholly to suppress the innocent feelings of nature, which gross misrepresentation, the keen severity of unmerited censure, and the anathemas of bigotry, must produce in cgery susceptible mind.

The late famous Mr Burke says, somewhere in his writings, that in all religious persuasions the bigots are perfecucors. The reason be affigns is, that they will not take the pains to examine the grounds of the tenets of their adversaries, whence they are ready to ascribe to them the

very worst of motives for maintaining fuch dodrines. Prejudice of old cried, “ Can any good thing come out of Nazareth ?-out of Galilec ariseth no prophet!" Buc Bigotry went farther, and exciaimed, “ Away with him; Crucify him, crucify him!” Candour replied,

Why, what evil hach he done!" This remontrance proceeded from the lips of an heathen judge. When those of the facred office, as they are called, give way to prejudics, se

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wonder the people under their charge should be bigots, and shew far less candour than those whom they brand as infidels, and deem unworthy to be set with the dogs of their flock.

The power of early prejudice may be seen even in the common concerns of life. When the use of fanners was first introduced, many objected to them, upon this ground, that it was not lawsul to make use of the devils wind to clean their grain : But every old wife in the country would not scruple, at the same time, to blow up her fire with this very wind. That has been often branded as coming from Satan, which, upon inquiry, was found to be of God. Our Lord hiniself was mistaken by his own disciples for an apparition, when he came treading on the waves of the lake for their relief. Not seldom, too, the tares are taken for wheat.

Many apply the terms beretic and aposlate to those who recede from any article of their belief, without attempting to convict them of having erred from the faith of the gospel. Here. fy may be taken in a good or bad sense, and denotes, in its original acceptation, no more than a cboice or sect; and an beretic is one that makes a choice, and, in consequence of this, attaches himself to a foci, party, or denomination, that is like minded.. Those who differed in their judgment viewed them in a bad light, and hence the term came to be mutually applied in the worit fense. Christianity itself was at first universally called a heresy; after the way which they call berefy, said Paul, fo worship I the God of my fathers, believing all things which are written in the law and in the prophets. The word apostacy was deemed quite harmless, until designing meni found an interest in attaching odium to it. Dr Johnston explains it, in his Dictionary, parture from what a man has professed." . According to this deSnition, all Protestants are apostates from the Romith church, and all dissenters are apostates from the established churches to which they originally belonged. There may be apaitacy from that which is bad, as well as from truth and piety; whence it is often a duty to apostarise.

Faith is the result of convidion, not of force, nor of any secular expedient that may be employed to bribe the understanding. The unrestrained liberty of thinking, judging, speaking, writing, and acting for himself, in all matters of religion, is that inalienable right of private judgment, which every man derives from God, and cannot, by human compact or consent, be diffolved or given up. The obligation to believe and obey God in all things, and him alone, is founded on his relation to us as our Creator, Redeemer, Lawgiver, and Judge; and because this relation always exifts, the obligation resulting from it cannot cease to bind the conscience, er be transferred to any creature or church; What a man thus believes with the heart, he is hound, as a Christian, to confefs; and if he do not, he walks in craftiness, and handles what he believes to be the word of God deceitfully. Can that God who has made this every man's privilege and duty, make it at the same time the duty of others, either individual or commuIsity, to moiest their brethren in the exercise of that right, or attempt to rob them of it? But the person who would benefit mankind, must lay his account to be, in the first instance, opposed, misrepresented, and reproached. So was the greatest friend of the human race that over appearcd in the world. Turning to the Lord, and following him fully, is apostacy from tondage under the elements of the world and the traditions of the elders, by which the fear of many towards God is taught. Can they say worse of us than the Jews did of Jesus, He tas a devil, &c.

From the writings of some of our most famed authors, it appears that they saw some ground in scripture to expect a restoration of all things; tho' some of them feeni to think this will be realized in the millennium. The late worthy and pious Mr Cowper, of the Inner Temple, whose poetical works are desur vedly held in great estimation, hus the following lines, in his Winter Walk at Noon:

"Thus hravcn-ward all things tend. For all were once
Perice, ord all nzust be retur'd.
En God has greatly purpos'd; who would else
in his dishonour'd works himself endure
Disini.or, and be wrong'd without redress."

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