estate from which they have wandered, they are saved from the moral degradation in which they were involved by voluntary transgression. Their restoration, so far as it goes, implies their salvation. But in order to be truly happy, as accountable beings, all men must be holy, as well as harmless. There is some difference between sinlessness and holiness. A being might be said to be innocent, if such an one could be found, who felt no enmity to God or hatred to man ; but he only is holy, who loves God and man. After the prodigal son had come to himself or was restored to his right mind, he exercised his faculties in a rational manner, or his character would not have been praise-worthy. Similar remarks will also apply to salvation, in the true acceptation of the term. Because, barely to save from the love and practice of sin, without inspiring the heart with holy desires and resolutions, would be insufficient to produce conscious happiness.But as man does not stand on neutral ground, being an active, intelligent, accountable creature, it appears to be taken for granted in the Scriptures, as in common conversation, that, when restored from moral insanity, and saved from the love of sin, his faculties will be employed in acts of obedience to the law of reason and of God. Salvation, therefore, implies, by common consent, an introduction to a state of purity and bliss.

Inq. But does the New Testament justify this use of the words restore and save, or restoration and salvation? Is this view of the subject scriptural as well as reasonable?

Uni. Most certainly, as you will see upon examination. When we read in Matt. xvii. 11,

that "Elias truly shall first come, and restore all things," we can hardly fail to perceive, that the restoration or reformation spoken of, implies a deliverance or salvation from the disorders and confusion which then prevailed. And when St. Paul exhorted his brethren, (Gal. vi. 1,) to restore one overtaken in a fault, in the spirit of meekness, he surely meant that that erring brother should be reformed and saved, by those who were spiritual. It is also taken for granted that the restored or saved, will become holy and happy. Hence it was said of the promised Mesiah, "His name shall be called Jesus; for he shall save his people from their sins;" without adding, and make them holy as he is holy.Their subsequent holiness was implied in the promise of their restoration to purity, or deliverance from the dominion of sin. St Paul says of God, "Who will have all men to be saved and to come unto the knowledge of the truth." (1 Tim. ii. 4.) Again: "This is a faithful saying and worthy of all acceptation. For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those who believe." (1 Tim. iv. 9, 10.) Now, since both these passages are connected with an earnest exhortation to honesty and godliness, or practical piety, no one can reasonably deny, that all the restored or saved, will be confirmed in moral purity and glory. Hence those who are specially saved, through faith and reformation in this life, are exhorted to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.

As to the time or times in which this great and

universal work will be wrought, we do not pretend to be wise above what is written. If the Master whom we serve was not ashamed to say, "But of that day, [the destruction of Jerusalem] and that hour, knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father," should his followers be ashamed to confess their ignorance of the precise period when a world shall be saved and made holy and happy? Is it not vain-glorious and presumptuous to dogmatize on this all-comprehensive subject, as though we were omniscient, and knew when the time would be, or would not be, aside from an express revelation from God? The only proper inquiry, as all must admit, is, What say the Scriptures, on this point?

Inq. I fully agree with you, Sir, in that respect. We must, after all, be content with the declarations of Him, who hath appointed the times and seasons for the accomplishment of the various parts of his counsel. But, from the embarrassment which you appear to feel, in giving me a distinct answer to this part of the inquiry, I suspect you find yourself destitute of scripture proof, on a point of such vast importance, and so essential even, to the plausibility of your general system. If it were the will of God, our common Father, that his only begotten Son should finally raise all mankind from the degradation of the fall, to heavenly purity and glory, and bring about the "restitution of all things," by gathering and uniting them in the name of one common Lord and leader, some express revelation would be made, in regard to it, as there was respecting Jerusalem's overthrow, although the very day or hour was not

exactly known. But, that no such revelation is mentioned, seems pretty evident, both from the fact that Universalists are not agreed upon the subject, and that you are embarrassed in finding passages to meet my inquiry.

Uni. Really, I cannot but smile to see with what ease and fluency you both imagine and state my embarrassments! But you will not be offended when I assure you they are wholly imaginary. I was barely revolving in my own mind several passages of Scripture, to make a selection of some few which would be most appropriate in this case. Of this fact I will now satisfy you beyond a reasonable doubt.

Let us first turn to the Gospel of St. John, chap. vi. 39, which reads as follows: "And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.". Here we have a plain declaration of the time, when all men, (for all were given to Christ,) shall be raised from the degradation of their fall in sin, to purity and glory. That such is the theme of the Saviour's discourse, no one can dispute, it would seem, who carefully examines the subject. It is a positive assertion of Christ, that the Father loveth the Son, and hath given all things into his hand; and hath given him power over all flesh, that he should give eternal life to as many as were given him. And, in the context preceding the passage just quoted, from the 6th chapter of John, he was saying, "All that the Father giveth me shall come to me; and him that cometh to me, I will in no wise cast out. For I came down from heaven, not to do mine own will, but the

will of him that sent me. And this is the Father's will, that I should lose nothing, but raise it up again at the last day." This raising of all things up, is expressed in the 12th chapter of the same book, by drawing all men to Christ. Thus, "And I, if I be lifted up from the earth, will draw all men unto me." Still, we must say, as the Saviour did on another occasion, of that day, knoweth no man. It is a day or dispensation known only to the Lord Jehovah.

Inq. Well, Sir, I must interrupt you by saying, you have succeeded better than was expected in adducing scripture proof. Be so kind as to proceed, if you please.

Uni. We will next open to Acts iii, 20, 21. Now read with me, Sir, that no mistake may occur. "And he shall send Jesus Christ, which before was preached unto you: whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets, since the world began." In this text, the day or dispensation assigned by Deity to execute his will in the restoration and salvation of all nations, all the families and kindreds of the earth, as declared by a long succession of prophets, is called, "the times of restitution of all things." When this time of times, this period of periods, this last day of days will terminate, we know not. But to conclude my quotations on this subject, you are referred to Ephesians i, 10, where the day of the final emancipation of all on earth, and their glorious union with all in heaven, is called, "the dispensation of the fulness of times," a very significant and appropriate phrase. "That in the dispensation of the