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for the wide range of an excursive imagination. Perhaps, their reign of glory ended,—the saints shall then be turned adrift in the immeasurable regions of immensity, to colonize new planets; perhaps realize the supposition of Origen, fall again into sin, and be hurled into the fiery abyss;—perhaps, all the divine intentions respecting them being now accomplished, they may be totally annihilated, and consigned to the wide womb of uncreated night;. or, perhaps, nobody knows what!!! When we get into this wild whirlpool of speculative opinions, there is no saying where we may end. We may doubt first one thing, then another, until we doubt of every thing worth believing, and at last believe nothing, but upon ocular demonstration. Thus, the greater part of the Universalists, are Arians and Socinians, or what is just the same thing, Deists. Time is too short, and eternity too near, to allow us leasure for such unedifying speculations; and you and I are rapidly approaching that period, when they will afford us no comfort. Nothing but the peace of God in the soul, will suit a dying pillow; and it behoves as, in the meantime, to work out our salvation with fear and trembling. , Let us abstain from the discussion of subjects, which minister questions, rather than godly edifying; and let our propensity to curious inquiry be checked by the solemn admonition,—" Go thy way, for thou shalt rest and stand in thy lot at the end of the days."

To conclude :—That the work of Christ is amply sufficient to restore all men to holiness and happiness, I firmly believe; and that it is possible for an infinitely gracious God ultimately to do so, I am not sufficiently authorised to deny; but that he really will do so, I dare not for my soul assert. The words everlasting, and eternal, may have a limited sense in the divine purpose, even as the threatening regarding Nineveh certainly had; but with this I have nothing to do. As a minister of the gospel, I must tell the people, that the wicked shall be turned into hell, into the fire that never shall be quenched, where the worm dkth not, and the fire is not quenched. If you think these hard sayings, which you cannot hear, I am sorry for it, and the more so, as I dare not prophecy to . you smoother things. That the Lord may have mercy on you aird me, that we come not into that place of torment, is the earnest prayer of,

My Dear Sir, &c. &c.,

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From the Author to the Baptist Minister.
Dear Sir,

I have received your epistle, but it is not an answer to the main points of my letter. And certainly there was no need for your preamble, about discussing the subject in a conversational way, when it was previously agreed that we should do so in writing, and also that it should be published. When you told me, that you would send me such an answer as you was sure

neither Mr. W nor I would publish, I was really prepared to

expect something very conclusive against me. But how am I disappointed to find, that, instead of opposing me, either with a scriptural, or rational argument, you go on railing against a Mr. Swan

ston, Mr. W , Mr. Douglas, Origen, and others, neither

of whom I have so much as alluded to, in my letter, and with whom we have nothing to do in the matter. It is not men, but principles and doctrines that we have to do with, and about which I am contending. But not content with falsely calumniating these persons (as I shall show you have done), you, in one sweeping, and fiendlike sentence, denounce the greater part of Universalists to be "Arians, Socinians, Deists!" Alas! for the spirit that could dictate such an expression. How like unto " the world lying in wickedness,"—" hateful, and hating one another!" Your answer, which you boastingly said I would not publish, I certainly feel reluctant to do; but it is from another cause than that which I anticipated,—for I feel half ashamed of a correspondent who would give vent to such unchristian-like feelings, and sentiments,—and so lame and unscriptural, in his arguments. But I shall reply, to such of your remarks, as appear to demand notice; and shall afterwards give you, not my own "wild speculations," (as you are pleased to term my sentiments), but such an host of scriptures, beginning with Moses, and ending with St. John, as I shall most triumphantly defy you, or any one else, consistently, to dispose of, upon any other principle than that of Universal Redemption. This, you may say, is boasting indeed: I do acknowledge it. But, to use the words of St. Paul, I am not "ashamed of this same confident boasting," (2 Cor. ix. 4u),—if my " boasting which I madp before (you) is found a truth«" Nay, "as the truth of Christ is in me, no man shall stop me of this boasting," until he can show me scripture authority sufficient to overturn it:—But to return to your epistle.

In the first part of it, you say, "you have no pleasure in declaiming on the future misery of the ungodly, but it is your duty to warn them to flee from the wrath to come, and to do so in the language which God employs for that purpose." Now, that you do not so in the language which God employs, I have sufficiently proved in my former letter, and frequently told you in private.— On this awful and important subject, I have shown, that you made use of language both unscriptural, and unwarrantable; and this you have not yet contradicted. And in one of your sermons, even since I wrote that letter, not content with the plain declaration of scripture, "on whomsoever this stone shall fall, it will grind him to powder," you added, with emphasis, "shall grind him eternally to powder." Such is your language, but not the language which God employs.

You say, I "seem horrified at the idea of God having pleasure in the punishment of the wicked." This I am not ashamed to avow; and I have the very oath of Jehovah upon my side.—" As I live, saith the Lord, I have no pleasure in the death of the wicked." After such a plain declaration (and the whole tenor of scripture speaks the same language), how presumptuous in his creatures, to represent his character, in a light more suited to their own temper and dispositions. Whether you have pleasure in declaiming on future misery, or not, I shall not affirm, though one would naturally think so, from what I have already shown. But I do certainly affirm that to attribute pleasure to God in this, is derogatory to his honour, and at variance with his character, as portrayed in the sacred volume. It is repugnant to the best feelings of his sinful creatures, how much more to a God of infinite love and mercy. If a prospect of the temporal calamities, about to be inflicted upon the Jews, for their wickedness,. drew tears from the eyes of the Saviour, when he "wept over Jerusalem," with what feelings of commiseration would he contemplate their eternal sufferings ?— How does the conduct of Christ, on this occasion, comport with the dogmas of Calvin? How does it quadrate with your declaration, that "the righteous Lord loveth righteousness, and must, of course, have pleasure in the punishment of the incorrigible,' whose temporal calamities alone, made the Saviour weep. That God, in vindication of his justice, and his moral government of the world, must punish the wicked, I firmly believe; but in vindication of his mercy, and goodness, it is presumptuous to declare that punishment to be eternal, in the unlimited sense of the term.— We are not to assert one perfection, or attribute, of the Deity, at the expense of another. He is not onljr righteous, to execute judgement against sin, but he is also "faithful and just to forgive si?i."

A Nero, might have pleasure in witnessing the dying agonies of the victims of his cruetly; a Cardinal Beaton might h&vepleasure in beholding, from his window, the martyrdom of Hamilton, and others; and the savages of North America, may dance round the stake, and feast their eyes with the torments under which their prisoners expire: But, bad as mankind arc, I should hope, for the honour of human nature, that instances of such fiend-like dispositions (which you actually ascribe to Jehovah himself) are but rare. Few, even of the most hardened, would really have pleasure in the punishment of the most wicked criminal, much less "a wise and good Magistrate," as you are pleased to assert, and infinitely less so, the great Jehovah, "whose tender mercies are over all his works." Think seriously on these things, and give God the glory that is due unto him, nor make him more vindictive, and cruel, than our sinful selves.— But on this favourite subject of yours, I shall dwell a little longer.

Punishment, from the band even of our corrupt rulers, is, I say, not vindictive, but for the good of the sufferers themselves, or of the community. Under no good government is punishment inflicted, merely for the sake of punishment, but with a view to rer claim, or improve mankind. This is the end of every wise and good government. And are we really to suppose, that punish-, ment, from the hand of God, is to flow from less benevolent intentions? Far be it from the Majesty of Heaven, by whom "kings rule, and princes decree justice." . ..'% + . I

Whenever we read of God's wrath, vengeance, furious rebukes, judgements, firey indignation, fire• and brimstone, hell fire, fire unquenchable, he., whether with respect to ages past, or to come, (for they are equally applied to both), we ought to consider, what• are the end and design of all those sore evils. If we are to believe the scriptures, that God is• a God of love, that he afflicts not willingly, but for our profit, {Hel>. xii. 10.). If we are to believe that whom the Lord loves he chastens, and scourges every son whom he receives,—docs not this point out the end and design of all the chastisements and judgements, expressed under those awful figures? No chastisements, whether denominated common affliction, or hell fire, or fire and brimstone, ever came, or can possibly come from a being whose very essence is Love, but with a gracious and merciful design. If his nature and essence is love, his actions must partake of his nature, and tend to the good of those upon whom they are exercised. Even the most awful judgements, then, inflicted upon rebellious men, are in tender mercy, and will issue in salvation. For, though no affliction for the present seemeth joyous, but grievous, yet afterwards, it yieldeth the peaceable fruits of righteousness to those who are exercised thereby. All and every person are exercised thereby, less or more. And let it be remembered, that every affliction and chastisement they experience, is on account of sin; but notice the gracious results, the peaceable fruits of righteousness. All the evils, therefore, that can, and do come upon mankind, whether righteous or wicked persons, proceed from the same cause—sin. Sin is the procuring cause of suffering, in any man. But, according to the distinction commonly held between the elect and non-elect, one might say, if Christ died to atone for the sins of his elect, why should he visit tliem with punishment, on account of those sins already atoned for. But the scriptures assure us, that every sin, of every man, in the whole world, is atoned for, (1 John ii. 2.), so as to effect a

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reconciliation, and to secure to him, the heavenly inheritance

Nevertheless, as cause and effect are inseperably connected, so shall punishment as assuredly follow transgression. This is a law, fixed and unalterable. "He that doeth wrong shall receive for the wrong which he hath done, for there is no respect of persons with God."—" Sin will not go unpunished." Sooner, or latter, that heart must bleed, that seeketh happiness in the ways of sin. Now, what is the end and design of the Almighty in all this? You will tell me that all his afflictions and chastisements, are in tender mercy, as respects his elect, or chosen people. But the procuring cause, (sin) being the same in'both, the end, and the design, and the effect, must be the same in both also. God cannot punish sin in one person, for one end and design, and punish sin in another of his creatures, for another end,—" are not my ways equal, saith the Lord."

From Adam we inherit the ends of corruption and natural death. This is the lot, even of the inconscious and innocent babe. But

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