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exhibit in a connected view the chain of proofs which have determined his own convictions, he feels free to demand, as matter of common justice, that the reader should sit in judgment, not, in the first instance, upon the conclusion itself, which must necessarily encounter a host of prejudice, but upon the sufficiency or insufficiency of the reasons alleged in its support. Let the premises be refuted before the conclusion is denied. This conclusion, whether sound or not, involves, indeed, the startling position that the Millennium, strictly so called, is PAST; but that the writer has not been led to embrace or utter this opinion merely from a perverse love of paradox, and that he has no disposition ruthlessly to pluck from the bosom of the Christian or the philanthropist so fond and sacred a hope as that of a coming age of light and glory to the church, without offering any thing to compensate the spoliation, will be evident to every one who shall be sufficiently interested to follow his speculations to their close. Instead of robbing the treasury of Christian hope of a gem so precious, and of abstracting from benevolent effort so mighty a motive, it will be seen that his view of the futurities of Zion, admitting the Millennium to be past, opens to the eye of faith a still more cheering prospect, a lengthened vista of richer and brighter beatitudes.

“No hope that way, is
Another way so high an hope, that e’en
Ambition cannot pierce a wink beyond,
But doubts discovery there.”

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