correspondingly benevolent desire be selfishness, I would sincerely pray that all the nations might be baptized in such selfishness: I mean such as would make them love God with the whole heart, and their neighbors or fellow-beings, as themselves. If I have made my views clear to your understanding, by this long talk, we shall both have reason to be thankful.

Inq. It gives me pleasure to say that though the reasoning is new to me, it is, nevertheless, easily understood. The question still lingers in my mind, whether it would be safe and prudent, all things considered, to proclaim this man-pleasing doctrine, even admitting it is true? This query was urged upon me, by a very faithful friend, since our first conversation, in order to deter me from pursuing the inquiry. And I must confess it had no small influence.

Uni. This man-pleasing doctrine, as you now call it, is the same which you not long since acknowledged, was agreeable to the benevolent desires of all pious hearts; and I believe that its talented opposers have uniformly made the same ingenuous concession. But since it is so very displeasing and offensive to the great body of professing christians, Catholics and Protestants, ministers and laymen, what inference shall we draw? Must we conclude they are not possessed of the benevolent desires of pious hearts? So it would seem, since they are offended at the very name of the doctrine, which is, by universal consent, perfectly agreeable to all who possess such desires! And then again, the question arises, how that can be called a man-pleasing system, against which the great body of men, in all ages,

have set their faces, as we are told, in compined opposition? If I do not greatly err, the opposers of Universalism blow hot and cold with the same breath. At one moment, we are told that the doctrine is too good to be true, because it has been so displeasing and unpopular among men in general; and, at the next, that it ought to be held in suspicion, because it is a man-pleasing doctrine, and is agreeable to the benevolent and holy desires of all pious bosoms. Though our opponents have a right to take which "horn of the dilemma" they please, they surely have no claims on both. Again. You ask, whether it would be safe and prudent, to proclaim the grace of God in the salvation of the world, even admitting it true? Had you not named your authority for asking this question, I should hardly have thought you in earnest. Because, it appears to imply, that, all things considered, it would be more safe and prudent to teach an error, which is opposed to the best and holiest desires and prayers of the pious heart, than a truth, that is perfectly agreeable to those benevolent affections and virtues ! But, as I cannot suppose that such was your real meaning, though the natural inference from the cautious policy reccommended by you, I will come directly to the point of the objection. You speak as though the doctrine in question was yet a secret, to be divulged or not, as we may deem most prudent. This is another exhibition of the force of education and habits of thinking. Every man who will allow himself to look abroad, beyond the limits of his creed, will at once perceive that the truth which is so much feared and dreaded, has already been proclaimed from on high,

and is recorded as in letters of sun-light, in that precious Volume, which every christian philanthropist wishes to have circulated to the ends of the earth. It was proclaimed by the God of Abraham, Isaac, and Jacob, in the promise of his infinite mercy through Christ. "The Scripture, foreseeing, that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blest." (Gal. iii, 8.) This is a gospel promise, which is to be fulfilled in turning all na tions and kindreds of the earth from sin and iniquity, as explained by St. Peter. Speaking to those wicked Jews, who were worse than Judas, being both the betrayers and murderers of Christ, he says, "Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first, God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities."(Acts iii, 25, 26.) And to be brief, I will again refer to the 21st verse of this chapter in Acts, where the very doctrine in question is named in so many words, the "Restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." And it will not be disputed by you or any candid man, that both Jesus and all the apostles announced the same glorious truth which was declared by the prophets. As it is written, (Heb. i, 1, 2,)—. "God who at sundry times, and in divers manners, spake in time past, unto the fathers, by the prophets, hath in these last days spoken unto us

by his Son, whom he hath appointed heir of all things," &c. And Paul says, he "spake by revelation of Jesus Christ." The chain of testimony, therefore, is perfect, and amounts to this, that the proclamation of Gospel Truth is wholly of God. From the beginning of the world it has been God who was speaking unto the fathers by the prophets, and by his Son Jesus, and the holy apostles; and it is no less the voice of God now, echoed to the world through the testimony of 'his bright cloud of witnesses, declaring himself, the Saviour or Restorer of all men, specially of those who believe. And yet, the honest opposers of this doctrine, suggest the propriety of concealing it from the people, as being unsafe and imprudent to expose it to the public eye. It seems as if St. Paul was apprehensive that some timorous guardians of the public morals would shrink from preaching the riches of God's

on the ground above named, and therefore, endeavored to explain the matter to the comprehension of every capacity. After speaking of "predestination," "the good pleasure of God's will," he adds, emphatically, "Wherein he hath abounded towards us, in all wisdom and prudence; having made known unto us the mystery of his will; according to his good pleasure, which he hath purposed in himself: that, in the dispensation of the fulness of times, he might gather together in one, all things in Christ, both which are in heaven, and which are on earth, even in him : In whom also we have obtained an inheritance (by faith) being predestinated according to the purpose of him who worketh all things after the counsel of his own will; that we should be to the

praise of his glory who first trusted in Christ." (Eph. i, 8-12.) Stronger and more energetic language never flowed from the pen of inspiratian; showing it both wise and prudent to proclaim. "the whole counsel of God," without equivocation or evasion. The only effectual means by which this golden chain of truth, which extends from the beginning of Genesis to the end of Revelations, can be kept from the eye of the public mind, is, to adopt the measures of the Catholics, and either debar the common people from reading the Scriptures, or accompany them. with commentaries and interpretations, to bury up, with words of man's invention, the obvious meaning of the promises and truth of God. At least, this is the honest conviction of my mind.

Inq. But, you have not come to the most dif- ́ ficult part of the objection. The question is, Can such a doctrine, or such a view of the character and government of God, impose a proper restraint on the sinful propensities of the human heart?

Uni Well suppose it does not? whose fault is it? Not mine, certainly, providing I "declare the whole counsel of God." Would you, Sir, think any better of me, if I should engage, henceforth, to be cautious what Bible truths I proclaimed; and to alter, revise, and improve God's testimony so as to meet the circumstances of the case, and be safe and salutary in its influence? Is a preacher responsible for the influence which divine truth may exert, any farther than regards the manner of address? And is it not paying an idolatrous compliment to error, to admit for a moment, that it would be more salutary in its