the objector finds it difficult to account for the opposition with which they met. Now, we say, this is somewhat remarkable. Do not Universalists, now, preach the salvation of all mankind? Certainly. And what sect is opposed with more bitterness than they? The very reason why. Christ was opposed by wicked men, was, because he preached an impartial doctrine. Selfrighteous sinners, such as opposed. Jesus and his apostles, always did hate, and always will hate, that which is impartial. All this the blessed Saviour most carefully pointed out to them. In the parable of the laborers in the vineyard, some are represented as murmuring against "the good man of the house," because he gave to every man a penny. This was treating all alike; and this instructive parable Jesus uttered to reprove those wicked men, who found fault with the impartiality of his doctrine. To, the same purpose was the parable of the prodigal son spoken. The elder son murmured, — that self-righteous sinner, who, in his own estimation, had never done any thing evil in his life. What did he murmur at? Because the sinner was received to favor. The apostle Paul tells us, that he labored and suffered reproach because he "trusted in the living God, who is the Saviour of all men, especially of them who believe?"

This was the very reason why he was opposed, and reproached, because he. believed in Universalism; and trusted in God as the Saviour of all meħ.

Is it asked, why the wicked should oppose Christ because he preached that they should be saved. We answer, because he preached that every one else should be saved also. It was for this reason, that he "endured contradiction of sinners.". And why do the wicked now oppose the same blessed doctrine? For the same reason; because it assures them, that others are to be saved as well as they. This is the secret. Human pride revolts at Universalism; it always opposed it, and it always will. This doctrine is congenial only to

the humble mind; and gives happiness only to those whose hearts are contrite and benevolent.

VI. "The preaching of Christ and his apostles often excited deep anxiety in the impenitent to secure the salvation of their souls. How can we account for this fact, if their preaching made them sure of heaven?"

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This objection is stated in such a manner, as to convey a fallacious idea to the mind.. We say, then, and we defy contradiction, that a single case cannot be found in the Scriptures, of persons being desirous to save themselves, either their souls or their bodies, from hell torments in the future state of existence. In regard to the future, and in regard to God's care of men, the preaching of Jesus always had a tendency to inspire confidence, not anxiety. Read the sixth chapter of Matthew, particularly the latter part of it. How kindly and ingeniously does the Saviour, in that sublime passage, reason men into confidence in God. buked them for their distrust. He pointed them to "the birds of the air," and "the lilies of the field," -the one bountifully fed, and the other beautifully clothed, without any anxiety on their part. From this be reasoned as follows: "If God so clothe the grass of the field, which .to-day is, and to-morrow is cast into the oven, shall he not much more clothe you?” This was the strain of Christ's preaching; and he closed it, on that occasion, by saying, (as the passage is better translated,) "Take, therefore, no thought for the future, for the future shall take thought for the things of itself. Sufficient unto present time is present evil." Jesus preached to the Jews, that they were in imminent danger of the judgments with which God was about to visit their nation, and on this account the anxiety of many was excited; but on no occasion did Jesus or his apostles cause people to believe, that they were in danger of hell torments in the future existence.

VII. 'Many, who once advocated universal salvation, have since confessed, that when they were strongest in the belief of the sentiment, they had many doubts and misgivings, and were secretly convinced, that it could not be true. Many, who have tried to be Universalists, have afterwards testified, that, after their most strenuous efforts to believe that doctrine, they could not convince themselves of its truth. How could this be, were it plainly taught in the pages of revelation, and consonant with the deductions of right reason

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Now we must confess, that we call this very unsatisfactory. "Many who have advocated Universalism, have confessed, that when they were strongest in the belief of the sentiment, they had many doubts and misgivings." How could they be said to be strong in the belief of the sentiment, if they had many doubts? And yet we are told, that these people, who believed Universalism, when they were strongest in the belief of the sentiment, not only had many doubts and misgivings, but " were secretly convinced, that it could not be true.' This is what we call a paradox. Again, Many who have tried to be Universalists," it is said, "have afterwards testified, that, after their most strenuous efforts to ⚫ believe the doctrine, they could not convince themselves of its truth." And what does this prove? Perhaps it proves, that they had not got the eyes of their understanding enlightened; we do not think it proves any thing more. Let us turn the tables. "Many who have tried to be Calvinists, have afterwards testified, that, after their most strenuous efforts to believe that doctrine, they could not convince themselves of its truth." And here we may repeat the objector's pungent question :"How could this be, were it plainly taught in the pages. of revelation, and consonant with the deductions of right reason?" It is well known to be a fact, that, many people of candid, generous, and discriminating minds, have searched the Scriptures carefully and prayerfully, from day to day, and from week to week, with no other desire than to learn what is therein revealed, and have, by this process, become fully convinced, that the doctrine of Universalism is a doctrine of the Holy

Scriptures. How could this be, were it "NOT" plainly taught in the pages of revelation, and consonant with the deductions of right reason?"

VIII. "Universalists themselves seem to be doubtful of their own cause. Otherwise, why are they so anxious to make proselytes, to erect meeting-houses, to have preaching, and to prop up their cause by increasing their numbers? If their doctrine be based upon the truth, what matter is it whether others believe or disbelieve it? They will all meet in heaven, to go no more out forever!"

It appears from this, that if a sect are anxious to make proselytes, to erect meeting-houses, to have preaching, and to prop up their cause by increasing their numbers," then they "seem to be doubtful of their own cause. What is the unavoidable inference from this? Answer. That the opposers of Universalism are "doubtful of their own cause," for none are more anxious than they "to make proselytes, to erect meeting-houses, to have preaching, and to prop up their cause by increasing their numbers." They believe, or, at least, the author of this objection does, in predestination, and in the election of some to eternal life, and the reprobation of others to eternal danination. "If this doctrine be based upon the truth, what matter is įt whether others believe it, or disbelieve it." Their fate is irrevocably fixed.

IX. "It cannot be denied, that the advocates of Universalism are mostly to be found in that class of people which the Bible denominates wicked; while nearly all the wise and good adopt the contrary. belief. The intemperate, the thief, the robber, the profane swearer, the murderer, the corrupt and dissolute, are generally pleased with the preaching of Universalists; but the pious and the better portion of community deprecate the influence of such preaching. I like the society of the wise and good, better than that of thieves, and drunkards, and profane swearers.

It would be well for us all, if we would be much on our guard against the sin of self-righteousness. It is a sin that doth most easily. beset us. We fear, that the author of this objection, doubtless unconsciously to himself, was under the influence of some such error. Did

he not entertain a high opinion of himself? Is it not arrogating too much to himself, and those who agree with him in opinion, to say, "nearly all the wise and good" adopt the belief of endless misery? Is such a profession consistent with the spirit which led the publican to exclaim, "Lord, be merciful to me a sinner?” It rather reminds us of the case of the Pharisee, who said "Lord, I thank thee that I am not like other men." But are the allegations true, which are embraced in this objection? That those who really feel themselves to be sinners, and see their need of divine grace and salvation, will prize, the doctrine of Universalism, is unquestionable; but this is not what the objector means. He means, that those who have no contrition for their offences, the thoughtless, the cruel, and the debauched, are generally in favor of Universalism. this sense the objection is false. Is it true, that the wicked are generally Universalists? Is it true, that those who take the name of God in vain, those who are intemperate, those who are debauched, are generally Universalists? Examine the penitentiaries. In`quire into the religious opinions of the prisoners; and in the great majority of cases, you will find, that they have. been educated in the belief of endless torments. It is true, they have not paid much attention to the subject of theology, in any way; but, so far as they believe in the future state, they generally apprehend, that the doctrine of endless misery is true. Were those who have carried on persecution, who have kindled the fagot,— who have shed rivers of human blood, who have murdered men, and women, and children, indiscriminately, in their attempts to exterminate heresy, — have these men been Universalists? No instance of persecution can be pointed out, in all the history of the church, which can be justly attributed to those who believe, that God will at last have mercy on all. Who were the inquisitors, those who loved to feast their eyes on writhing bodies, and to gratify their ears with the groans and unavailing prayers of the poor victims of their