it a number of sound grains of the same kind; must appear not less contrary to every conclusion of sense and reason, than the most mysterious points of the Christian Religion-than the personal humanity of the Son of God, or the Resurrection from the dead-to which the instance here adduced is particularly analogical, and applicable. Yet every man's senses and observation must assure him of the certainty of the fact of the first; and every man's reason, and reflection may assure him, at least, of the possibility, and even the probability of the second. And if he have faith, but as a grain of mustard seed, he will, when it is duly exercised, no more doubt, or deny the one than the other.

We are as ignorant of the nature of creation, and of the intimate cause and manner of subsistence even in material beings, as we are of the redemption of the world, or even of the resurrection of the body. We can no more comprehend how this stupendous fabric of Nature was at first called into existence out of nothing, and how it is still upheld in its present regularity and order, than we can comprehend the method of our Redemption by the mediation and atonement of the Son of God. And we might, with as much pretension to reason, reject the light and heat of the Sun, because we do not know how that glorious Orb was created and suspended in the sky, nor whence its vast and

4

continual expense of light and heat are sup plied, as reject the salvation proposed in the gospel, because the means by which it is accomplished are beyond our comprehension. All the works of God are wonderful, and his ways past finding out; can we then think it strange, that his Great Council and Device for the present preservation, and the final perfection of Nature; for the universal Restoration and complete felicity of all created Beings, should be un searchably Wonderful; and that he, to whom the execution of this glorious Device is committed, should be Wonderful in his Counsels, Wonderful in his Person, and Wonderful in his Character?

And what can be more Wonderful, than that an Infinite Eternal Being, self-existent in supreme glory and bliss before all worlds, should for us be born a child; and that though he took upon him our nature, he did not divest himself of his divine nature; but was, is, and ever shall be, The Mighty God, the eternal Potentate, and Supreme Lord of Nature?

As the preceding characteristic, The Mighty God, may here more particularly allude to the essential supremacy of the Redeemer in Eternity past, The Everlasting Father seems to express the character in which he shall be considered in Eternity to come, the relation in which he shall stand to the future Redeemed and Restored World. For the words, according to their ori

ginal import, and as they are rendered in other versions of the Sacred Writings*, do not so properly imply The Everlasting Father as the Father of the Eternal Age to come, or of the Future Everlasting Age; and imply that the Redeemer, in consequence of his agency in its introduction and preservation, shall be considered as the Father, the Guardian, and Governor of that glorious and blessed Age which he shall introduce; of that perfect and happy Order of things, which we hope and look for as the consequence of his mediatorial Commission and Government.

The last, and most important characteristic here ascribed to the Redeemer is, The Prince of Peace. This characteristic is with peculiar propriety applied to the Universal Restorer of Nature's works; since, by the blood of his cross, the greatest of all mysteries, both in design and effect, he has made peace, and obtained reconciliation with God for all Beings; since, to extirpate all malice, strife, and discord, and to promote universal peace, love, benevolence, and happiness, in the world, is the very spirit and essence of the precepts which he delivered, of the doctrines which he taught, and of the religion which he prescribed to mankind. Thus, since to restore peace, good order, and harmony, with never-ending increase, through all the works of

* Пarne T μsλλortos vos. Sept.Pater Eternitatis.Πατὴς τῆς μελλοντος /Bib. Sac. Castell.

God is the ultimate end and purpose of his mediatorial Office and Character, it is with the greatest truth and propriety that the designation of the Prince of Peace is ascribed to the Redeemer; for of the increase of his Government and Peace there shall be no end.

Let us us now endeavour to suggest some idea, of the blessed and happy effects of this Government of the Prince of Peace, and of that glorious and important Consummation which we expect as the final consequence of it, the Restitution of All Things.

It can scarce be necessary to observe here, that the word Peace is often used as implying not merely tranquillity and concord, which is its natural signification, but as expressive, of every blessing and enjoyment, and of the same import with the word Happiness. And it is in this its most extensive sense, that it is to be here understood, as implying all the blessings and advantages derived to the world by the mediation of the Redeemer, by the delegated Government of the Prince of Peace. How great and extensive these are even in the present state of Nature, we seem but imperfectly to know; and far less can we even conceive, what their extent and effects will be in that future and perfect Order of Things, which it is the end of this Government to introduce. But thus far we may with certainty venture to pronounce, that whatever benefits and advantages the world enjoys

under the present Christian dispensation, above what it enjoyed under any other dispensation or system of religion, these we may justly ascribe to the influence of the Authority and Laws, to the increase of the Kingdom and Government of the Prince of Peace; and that these are very great, even the opposers of Christianity must allow. If the general knowledge and acknowledgment of the true God; if proper notions and right conceptions of the Divine nature and perfections; if the advancement of humanity and virtue in the world; if the improvement of human society in general, will be allowed to be advantages; for these, it must certainly be acknowledged, the world is indebted to the Christian Religion. Whence is that general face of gentleness and humanity, of tenderness and deference for the common sentiments and feelings of nature, which the world now bears? Whence that general forbearance of all unnecessary insults, and whatever is grievous and painful to our common nature, so different from the savageness and barbarity of even the most enlightened of former ages, but now mutually agreed upon even between enemies? Even the horrid front of war itself is now smoothed; and dreadful and severe as it still is, it is mild and gentle in comparison of the unrestrained licentiousness and outrage with which it was wont to lay waste the world. It is now seldom stained with wanton and unnecessary carnage, with the blood of

L