1. It was the general sentiment of Limitarians but a few years ago, that HELL was a place of literal fire and brimstone, in the future state, in which a vast majority of the human race,-say ninety-nine out of each hundred,-would be eternally punished. To prove that a very small number will finally be saved, the preachers used to quote, "Straight is the gate, and narrow is the way that leadeth unto life, and few there be that find it." "Lord, are there few that be saved?" "Many are called, but few are chos

en,

or elected. But now, the fire and brimstone mean, forsooth, guilt and horror of conscience, and banishment from God's blissful presence. And instead of holding, that, few will be finally saved, it is now boldly maintained by all limitarian sects among us, that "many" will be saved, and very "few" be finally lost. So those texts I have just named, cannot be applied as formerly, unless read backwards, making out that many will find the straight gate, and but few the broad one. It is not pretended that a greater proportion of the whole human race will be damned forever, than the number of persons convicted and executed for capital crimes bears, to the whole population of a country or state! Perhaps not one in ten thousand. So that, with allthe changes which Universalism has undergone, it is not so far from what is called orthodoxy, as it was thirty years ago, by a thousand fold. In regard to this point, Limitarians who were then far behind, are now approaching rapidly to Universalism. A few more such strides, and they will be fellow-soldiers under the great Captain of salvation..

2. A short time since, the doctrine of infant damnation was sometimes preached, generally believed, and universally feared, among limitarian Predestinarians. The most that I recollect to have heard said in favor of unbaptized infants, was, "We must not pry into secrets, but leave them in the hands of a merciful and just God." But Calvinism has been so materially improved, that infant damnation is discarded, and we are accused of "slander," if we say it was ever maintained. But very few hold even to infant depravity and sinfulness, and none to their annihilation or endless misery.

3. The doctrine of "election and reprobation," according to the Westminster Catechism, was taught generally since our remembrance, and the ninth chapter of Romans was quoted as proof to the point; where it is written, "God will have mercy on whom he will have mercy, and whom he will he hardeneth." And the saying, "Jacob have I loved, but Esau have I hated," was adduced to prove, that "some were elected to everlasting life, and others reprobated to endless death" and dying, without any regard to their moral characters. But, who now hears any such thing? You can hardly get a chance to read it, in the old systems which are becoming obsolete, if not so covered with dust, as to be hardly recognizable, as the soul-torturing inventions of Augustine, Calvin, Hopkins, Edwards, Emmons, and others. Though the skeleton of the old theory is retained in modern creeds, yet the alterations and additions have been so great, that what was rank heresy and Arminianism, forty, thirty, or even twenty years ago, is reckoned as Calvin

ism now. And do the clergy, who have thus transformed their own systems, jeer about changes of opinions amongst Universalists? Unreasonable men? but I will not retort censoriously. Limitarians have enlarged their creed, from few to more, and from more to many, till their faith includes almost the whole human race. They are almost Universalists.

On

Inq. Important considerations, truly. But. you are not unaware, Sir, that where prejudices run high against the scheme of universal reconciliation, almost any objection will answer. that account I have named some things which might, otherwise, have been passed over. I am constrained to come to the conclusion, that every serious objection to your system of doctrine, which I have heard, may be fairly answered and removed. It is a glorious doctrine, and should I make a public profession of it, I am resolved to endeavor to live and walk, and feel and pray, according to its holy requirements. It is injurious to a good cause, to have multitudes profess to espouse it, who in reality, believe not its doctrines, nor try to obey its moral precepts.

Uni. You are right, friend Inquirer, in theseremarks; and I wish to chain your attention to the fact, that unless you continue firm and settled in your resolutions, you cannot expect to enjoy. great peace and felicity in the profession of this impartial doctrine. Believers must show their faith by their works. The tree is known by its fruit. It rejoices my heart to witness conversions to the truth among those, who are not only inquirers, but willing to receive the truth when it is demonstrated, and walk accordingly. Univer

salists are under great obligations; and if the word of reconciliation reigns in the soul, they will endeavor to "adorn the doctrine of God our Saviour in all things." And now, to conclude, let me enjoin it upon you, my kind friend, in the most earnest and affectionate manner, "to let your light shine before men, that others, beholding your good works, may glorify our Father who is in heaven." If you have faith in the salvation of all men, then indeed are you happy, compared with those whose hearts have been pierced with the doctrine of endless misery. But your faith must be accompanied with good works, or, being alone, it will perish and die within you. Let me "beseech you, then, by the mercies of God, that you present yourself a living sacrifice, holy and acceptable unto God, which is your reasonable service. And be not conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God." In a word; if you believe in "the great and precious promises of God," then "give all diligence to add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you and abound, they make you neither to be barren nor unfruitful in the knowledge of our Lord and Saviour Jesus Christ."

Inq. You may rest assured, faithful friend, that it will be my constant endeavor to let my life and "conversation be, as becometh the gospel of Christ." And, although I may continue te

regard this holy faith and these christian virtues, as the richest attainment of mortals on earth, still, I feel as though I could respect and fellowship as Christians, all who receive Jesus as the Christ of God and follow him accordingly, without any reference to the sectarian names by which they may be distinguished.

Uni. I rejoice, Sir, that you can heartily utter such precious words. Suffer me to respond them with equal ardor. "Whosoever believeth that Jesus is the Christ, is born of God."* Yes, though genuine conversion to Christianity was singified to the Jews by being "born again," but to the Gentiles by being "created anew in Christ Jesus," because the latter were turned "from dumb idols to serve the true God," as their Creator and Benefactor, yet, this middle term, "born of God," or from above, will apply to all. For "whosoever," whether Jew or Gentile, believeth that Jesus is the Christ, is born of God. And let me charge you never to forget, that "now abideth faith, hope, charity; but the greatest is CHARITY."

Go thy way then, happy believer, and give practical evidence of having learned of Christ. Let thy lamp be trimmed and burning. Remember, that in this mortal state, we are but "babes in Christ" "little children"-"and it doth not yet appear what we shall be," when we arrive at maturity. To ascertain that fact, let us wait patiently, "till we ALL COME in the UNITY of the FAITH, and the KNOWLEDGE of the Son of God, unto a PERFECT MAN; to the MEASURE OF THE STATURE OF THE FULNESS OF CHRIST."

* 1 John v, 1; John iii, 3, 7; and Ep. ii, 10.