determine satisfactorily to our minds, what sentiments will be best calculated to produce it in the heart. I readily admit, if piety consists in certain mysterious and inexpressible operations of the mind,-in the constant dread of misery in the world to come,-in the observance of "times and seasons,"-in attendance on the outward ordinances of the gospel, and in the exercise of a self righteous spirit, that a belief in the impartial grace of God is not so well adapted to its promotion as a contrary sentiment. "Piety," says a learned and well known orthodox writer, "consists in a firm belief, and in right conceptions of the being, perfections, and providence of God; with suitable affections to him, resem blance of his moral perfections, and a constant obedience to his will." A very brief consideration of the several particulars constituting piety, as they are laid down by this writer, will, I think, be sufficient to convince every unprejudiced mind, that a belief in endless sin and misery is not necessary to its production in tlie human heart, or its exercise in life.

A sentiment in accordance with all we learn from nature of the character of God, must be altogether more conducive to a belief in his being, perfections, and providence, than one of a contrary character; and all the conceptions which we form of the being, character or providence of him who teaches us through the medium of his works, which contradict these teachings, must be erroneous; and there can be no doubt, but the character ascribed to the Parent of creation, by popular theology, has been a prolific source of infidelity. It can require no argument to convince any candid individual, that a belief in the impartial goodness of God to all his creatures, will be more productive of "suitable affections to

him" than a belief which represents him as the eternal enemy of a portion of his rational offspring. "Resemblance of his moral perfections"is another constituent principle of piety; and it is submitted to every one to decide whether a person who should pursue the course of conduct in his own family by making a part of his children as happy as possible, and the remainder who are no more guilty than the others, as miserable as his abil ity would permit, without the least design of doing them any final good, which we are taught God will pursue towards his children, would deserve the appellation of a pious man. Such a parent must be considered by all, a monster of partiality and cruelty. "A constant obedience to his will" is the remaining principle of true piety. Now if we admit that the obedience which God requires, is such as is yielded from a fear of punishment, and a dread of relentless vengeance, then I admit a belief in endless wrath is necessary to produce it; but if it be an obedience flowing from filial love and veneration, in which the warm affections of the heart are engaged, I shall contend that of all sentiments which have ever prevailed in the world, that of universal benevolence is best calculated to produce it. We cheerfully repeat the admission already made, that many believers in endless punishment have been eminently pious; but we believe their piety to have been the fruit of love to God in their hearts, rather than of a dread of his eternal wrath; and we therefore cannot think a belief in this unmerciful doctrine necessary to the production or promotion of piety in the world.

2. This doctrine is deemed necessary to produce revivals of religion, and for the conversion of sinners. On this point I should be dis

posed to say nothing, were it not for the frequent assertions of our opposers, that under the preaching of the doctrine of impartial grace there are no revivals or conversions. We readily admit that those violent excitements of the passions and feelings, which, in late years, have been miscalled reformations, and revivals of religion, are not produced by the preaching of the doctrine we profess; and we devoutly pray God they never may be. We are not opposed to revivals of pure and undefiled religion; on the contrary we sincerely rejoice, whenever we see the pure spirit of Christ, and of the gospel reviving in the hearts, and manifesting itself in the lives of our fellow-creatures; but we remember this is a spirit of love, of peace, joy, charity, and of consolation, and not of contention, prejudice, turmoil, spiritual pride, enthusiasm or despondency. How different are those scenes, which at the present day are called revivals, from the revivals recorded in the scriptures; and how different also, is the preaching by which these are produced from that of the inspired apostles. In the second chapter of Acts, we have an account of the most remarkable revival recorded on the pages of history, either sacred or profane. This revival was effected by the preaching of Peter on the day of Pentecost; and its fruits were no less than three thousand souls converted to God. But we search in vain for such language in the discourse of Peter on this occasion, as we hear from the lips of what are called revival preachers at this day. In the whole sermon we hear not one word said about an angry God, an endless hell, or even about punishment of any description; but he preached the resurrection of Christ, the kingdom and dominion of the Redeemer; and when in view of their own

ingratitude and hardness of heart, his hearers felt the stings of an accusing conscience, and inquired of him what they should do, he told them to repent, and embrace the Saviour by being baptized in his name; and as an inducement to repentance, he proclaimed to them the promises, not the threatnings of God, and urged them to save themselves from that "untoward generation ;" but gave them no intimation that it was necessary to save themselves from future, and endless burnings in hell. These converts,

we find, continued firm and steadfast "in the apostles' doctrine and fellowship;" but how few of the subjects of modern revivals are there, who do not soon turn back to the "weak and beggarly elements of the world, and "become "two fold more the child of hell" than before.

The conversion of sinners to God is what every Christian sincerely and ardently desires; but we cannot believe such conversions are affected by the preaching of terror and endless wrath; and for the purpose of illustrating this particular, we will notice what is denominated the process of the conviction and conversion of a sinner. During periods of violent excitement on the subject of religion, we often see persons reduced to a state of despondency, and sometimes of absolute despair. His fears have been aroused by terrifying descriptions of an angry & vindictive God; he is brought to consider himself a hell deserving, and hell-doomed sinner, for whom God has no mercy in store; the best actions of his life are represented to him as heinous sins; he remembers the past with bitter, but unavailing sorrow, and contemplates the future with indescribable dismay; he is told to pray to God, but he dare not attempt it for fear his prayers will only sink him deeper in condemnation and woe; and when brought

into this distressing situation, he is said to be under conviction, and in a hopeless way. But is he now safe? Has all his anguish done him any good? Not in the least; but he is told, that if it should please God to take him away in this condition, there is no hope of mercy for him, and he must lie down in unutterable and unending despair. When this state of mind has continued as long as is considered necessary, the minister who has been the cause of his conviction comes forward with a smiling countenance, proclaims to him the love of God and points him to the gracious promises of the gospel. Suddenly, his gloomy fears are succeeded by cheeering hopes,& his despair by fulness of joy; and now he is said to be truly converted. But here a question arises, -what has converted him? his fear, or his hope? Most assuredly the latter; and hence, after all, it must be acknowledged that the love of God, a knowledge of his glorious purpose in the redemption of man, and the hopes inspired by this knowledge, can alone effect genuine conversion; and I never have conversed with an experienced Christian on this subject, who has not told me, that when he first came into the enjoyment of the light and liberty of the gospel he beheld an infinite fullnes, an ample sufficiency in the grace of God for the whole world; and that at this time, the thought of the endless suffering of any one of his fellow sinners never entered his mind. The inference from all this, appears plain and irresistible,—that a belief in endless punishment is not necessary, either for the purpose of promoting revivals of true religion, or for the conversion of sinners to God.

3. Much is said of the licentious tendency of Universalism; and the most strenuous exertions are made to induce a belief that this doctrine re