I observe, you lay some stress on the opinions of the fathers, of the second and third centuries. Now, it would be easy to prove, that these are decidedly against you, with a very few exceptions, and those by no means the most respectable. Origen, for instance, a corrupt disciple of the Alexandrian school, was an admirer of the Eastern, or Hindoo philosophy, and endeavoured, to the utmost of his power, to engraft many of its tents, on the stock of christianity.. He believed, or rather speculated, on the restoration both of men and devils; the purification of departed souls, first on the earth, and then in the air; the possibility of their again falling into sin, even in heaven; and their consequent transmigration into other bodies, by way of punishment, and renewed probation. Such were the opinions of Father Origen; but to show how differently his cotemporaries thought on these points, he was, after his death, excommunicated from the church. The Apostle foretold, that after his decease, men would arise in the church, speaking perverse things, to draw away disciples after them; and this prediction was awfully fulfilled, so early as the second and third centuries, and even long before. It is probable, that infant sprinkling, commenced about that period; and some of its advocates triumphantly tell us, of Father this, and Father that, who wrote in favour of the antichristian absurdity... But you, I presume, would tell them, "you gave not a straw for the opinions of the Fathers, when they contradicted the lively oracles. Take then the same answer from me, and I shall add, that the opinions of Origen, and the doctrines of the counsels of Nice and Trent, are with me of equal weight,-and that is just none at all.

I shall conclude this letter with a few observations on the general tendency of your system. First,-It has an obvious tendency to relax the influence of the fear of God in the human mind, "Who knows," says the Psalmist, "the power of thy wrath as thy fear is, so is thy wrath."." For fear of thee," says the same speaker, " my flesh doth tremble; and my soul is much afraid of thy rightẹous judgements.".. "The wrath of God is revealed from heaven in flaming fire, against all ungodliness and unrighteousness of men;" and our Lord commands even his disciples "to fear him, who, after he hath killed, hath power to cast into hell:" and emphatically adds, "yea, I say unto you, fear him." I believe the first impressions of the majesty of God, on the mind of guilty man, arise from the terrible apprehensions he feels of the divine wrath. But your system

goes far to relieve him from any such terrible apprehensions, by assuring him that they are, in a great measure, groundless; that the doctrine of eternal torments, is a mere engine of the clergy, to keep the people in check; that future punishment, however severe, will be but temporary; that, when compared to an eternity of bliss it will be but "light afflictions, which are but for a moment;" and will, of course, ultimately work for the sufferers, "a far more exceeding, and an eternal weight of glory." Thus, instead of saying to the wicked, "Oh! wicked man, thou shalt surely die,”—it tells him, that he shall ultimately have peace, though he now walk in the ways of his heart, and the sight of his eyes, and add drunkenness to thrist.

If this does not obviously tend to relax the influence of the fear of God, on the human mind, I confess, I know not what does. I do not wonder if you are shocked at this statement, of the legitimate consequences of your principles; but that the conclusions are fairly deducible from the premises, Mr Swanston has saved me the trouble of proving. He proudly asserts them, and argues ably in support of them; and supposing his premises to be correct, it will be difficult, if not impossible, for a more cautious, though perhaps less honest Universalist, to disencumber himself of his conclusions, of which I have not stated the worst. Had he wrote a refutation of Universalism, I do not know that he could have done so more effectually, than he has done in the work in question, for he has certainly exposed the system, in all its naked deformity. It is affecting to observe with what approbation his principles, as promulgated by you, are received by some ungodly people in this place; one of whom declared, that he thought your work excellent. If, indeed, these are not your principles (as you have given the world reason to think they are) then a public disavowal, on your part, is a duty to the souls you may have injured.

Secondly-The system is eminently calculated to prevent any exertion for the spread of the Gospel. How indeed can it be otherwise? If the knowledge and belief of the Gospel is not necessary, in order to eternal happiness, and if the knowledge and abuse of it will, at all events, greatly increase the amount of intermediate misery; then the propriety of doing any thing to facilitate its promulgation, may, in a moral and philanthropic point of view, be fairly questioned, and if the question be answered at all, it must be in the negative. Of this negative, the Editor of the "Gospel

K

Communicator," makes no secret; but in language of an avowed infidel, openly scoffs at all Missionary exertions. See a paper entitled "Goat's Milk," and others of a similar tendency.

Thirdly-The system has unquestionably a strong tendency to scepticism. It divests the language of scripture of its obvious import, and assigns to it a meaning, uncertain, vague, and indefinite. Thus the words, everlasting, eternal, and for ever, when applied to the state of existence after death, are understood by the common sense of mankind, to signify, interminable duration. But according to it, no such thing is intended. If we inquire what then is intended? We are told, that in many cases, these expressions impart only a very limited duration, perhaps but a few years, perhaps a hundred, perhaps a thousand, an age, till the age of ages, any thing, every thing, or nothing.

Again-This system trifles, if possible, more with the degree of future punishment, than with its duration. The word of God describes the sufferings of the wicked in hell, by those inflicted on the human body, under the action of fire and brimstone. If this has any meaning at all, it certainly imports a degree of suffering, the most exquisite of which the human mind can conceive. But no. such thing, we are told, is intended; and the appaling language of holy write, on that subject, is frittered down, by a play upon words, to mere poetical figures. See the hell formed by Mr Swanston.It is a pretty tolerable kind of place, where it should seem kings may occupy their thrones, much as at present. From the approbation of your work, expressed by Mr. W. of G, I presume he is much of the sentiments of Mr. S., whom you so largely quote, though it may not yet suit him to let the world into the arcana of the system so unceremoniously as he has done; and that you have drunks deep into the spirit of their system, as it respects the degree, as well as the duration of future punishment, was but too evident from your words to me on my sermon, on Mark ix, which I do not now repeat.

Farther The language of Scripture is, upon this system, not more conclusive, regarding the duration of the happiness of the blessed, than it is respecting the duration of the misery of the wicked. Thus, Mr. Douglas informs us, that the reign of the saints must cease with the mediatorial reign of Christ,-namely, at the age of ages. What shall be their doom, posterior to that mysterious epoch, he does not inform us; but an interminable field here opens,

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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. 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 us, 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 á 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 dieth 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 and me, that we come not into that place of torment, is the earnest prayer of,

My Dear Sir, &c. &c.,

Communicator," makes no secret; but in language of an avowed infidel, openly scoffs at all Missionary exertions. See a paper entitled "Goat's Milk," and others of a similar tendency.

Thirdly-The system has unquestionably a strong tendency to scepticism. It divests the language of scripture of its obvious import, and assigns to it a meaning, uncertain, vague, and indefinite. Thus the words, everlasting, eternal, and for ever, when applied to the state of existence after death, are understood by the common sense of mankind, to signify, interminable duration. But according to it, no such thing is intended. If we inquire what then is intended? We are told, that in many cases, these expressions impart only a very limited duration, perhaps but a few years, perhaps a hundred, perhaps a thousand, an age, till the age of ages, any thing, every thing, or nothing.

Again This system trifles, if possible, more with the degree of future punishment, than with its duration. The word of God describes the sufferings of the wicked in hell, by those inflicted on the human body, under the action of fire and brimstone. If this has any meaning at all, it certainly imports a degree of suffering, the most exquisite of which the human mind can conceive. But no. such thing, we are told, is intended; and the appaling language of holy write, on that subject, is frittered down, by a play upon words, to mere poetical figures. See the hell formed by Mr Swanston.-It is a pretty tolerable kind of place, where it should seem kings may occupy their thrones, much as at present. From the approbation of your work, expressed by Mr. W. of G, I presume he is much of the sentiments of Mr. S., whom you so largely quote, though it may not yet suit him to let the world into the arcana of the system so unceremoniously as he has done; and that you have drunks deep into the spirit of their system, as it respects the degree, as well as the duration of future punishment, was but too evident from your words to me on my sermon, on Mark ix, which I do not now repeat.

Farther-The language of Scripture is, upon this system, not more conclusive, regarding the duration of the happiness of the blessed, than it is respecting the duration of the misery of the wicked. Thus, Mr. Douglas informs us, that the reign of the saints must cease with the mediatorial reign of Christ,—namely, at the age of ages. What shall be their doom, posterior to that mysterious epoch, he does not inform us; but an interminable field here opens,