has something in it we do not so well approve of--something opposite to our wishes-andsomething that puzzles and perplexes us. Instead of meekly submitting here, and becoming teachable as a little child, the heart is apt to rise and swell; a caviling, contradictory spirit is indulged; which issues sometimes in anger, and: proud wrath and this blinds the mind and hardens the heart, and the doctrine itself is shut out. "Yield to a thing I cannot fully see and: comprehend! who can do it? Sufferings ! God's method of restoring us! Indeterminate suffer.. ings, part of his plan! It is purgatory; popish purgatory believe it who can." Reason, com-. mon sense, and Scripture, all forbid it, as derog-atory to the undertaking of Christ; and so such turn away in a rage. Besides, persons of mean and low capacities, receive and come into it. And is it to be thought such as these would be preferred to their superiors? What is to be found in them, that should make such a doctrine as this more acceptable and welcome than to us? or induce the Lord to shew it them, when others, far more worthy, are without the knowledge and discovery? Supposing it true,. it is not likely that persons of low birth and extraction, and mean abilities, should have it ;. when Geniuses, and the Literati, know nothing about it. We must, further, change our voice· -use other words and phrases-and alter in our mode of expression-if Universal Salvation be

true.

We must roundly speak out Shibboleth, and no longer say only Sibboleth. We must v he lived and died for ALL men--for every

one-for all mankind; and no longer, for his people-for the elect—or for his body the church only. We must have done with these contractions, and all this lisping of speech, in declaring the salvation of God, and in speaking of his denunciations and threatenings, and the future miseries of the wicked; we must no longer pronounce them unceasing, or without end: for the countless ages of eternity, as long as God exists, without hope of redemption; or, where hope shall never come: all this we must have done with. These and such-like expres-sions, we must lay aside, and utterly cast away, as inconsistent with the belief of that doctrine.. And how mortifying would this be! We cannot, must not, will not do it: it is too humiliating a thing. And thus, through pride, this doctrine is hid from some: for with the lowly only is wisdom. Nearly allied to these, are the THE LOVERS OF Worldly FAME and AMBITION ;who might otherwise see and believe it; but this hinders. It is no popular doctrine-it is. not fashionable-it fills neither coffers nor churches. With these, the kingdom of God must come with grandeur, shew and observation, or it is no kingdom for them. Popularity is starved by it; and eminency of gifts and abilities, have but little applause in such a cause. Who, of any consequence, would come forth for a truth that has not honor and reputation attending it? Greatness and a name, are so much the life and spirit of some, that rather than be without them, they will sacrifice Truth itself-be ignorant where they might be knowing and silent

where they might speak, and be communicative. It was the fear of being a petty prince, that caused Pharaoh to harden his heart,& refuse to let Israel go. This people made up great part of his kingdom; and if he should lose them, he would be a less man than he was; and this he could not stoop to. He understood not the art of sinking: so is it in this case. With some, it would lessen their character with men, to let go a long-received opinion (thongh it appears, upon examination, to be false) and take up with a sentiment the many do not espouse. The praise of men is so ruling a principle in most hearts, that they are wholly governed by it, even where God and his truth are concerned ; and so believe not-" Oh! they say, they would not look into it for the world." The reason is plain: If it should prove true, they would decrease, and others would increase; and this they cannot submit to. If universal Salvation had but universal Approbation, it would be more universally acknowledged than it is. But it must have the general voice, to gain the confession of some; and they must be less selfish and ambitious. This, however, is not the case with all: They would confess it, and even be valiant for this truth, were it not for a philosophical and reasoning spirit. They must have more evidence for it than it is capable of, at first-mathematical, instead of moral demonstration-and the proof of it at once, and not by degrees: Unbelief is the bar and obstruction. They cannot come forth as witnesses for it from faithlessness, and downright infidelity. They

are incredulous. His word, in general, (with many particulars of it) they give credit to; but here they are slow of heart to believe, and can, give no credence at all to this word. Though it is said, Peace is made through the blood of the cross; and that God means, by him who hung upon it, to reconcile all things to himself, whether they be things in earth, or things in heaven; yet this satisfies not. They have ways of softening and evading this, and lowering the sense and interpretation of such sayings,. though they are the express words of God. He is expressly said to be the Saviour of all men-will have all men to be saved, and come to the knowledge of the Truth: yet this is explained of some only, through the reasonings of short-sighted man. Reason, here, takes place of Faith; and men are believed before God.. He says, Those who die in sin, shall be miserable for ages; they say forever, and without end. He declares proportionate punishments;: they, punishments that never cease. He promises beyond what he threatens; they make them equal in duration. He says, Mercy rejoiceth, or glorieth against Judgment. They limit this. to the present life; and make Justice the triumphant attribute in every period of that which is to come. Thus does unbelief prevail, and set itself against this doctrine of the final Restoration. They will not, and do not take ev. ery means and method they might, to know if it be so or not: If they take a look-out, and now and then give a slight attention to the point, it is all they do. They never with the full bent

of the mind, and the inclination of the whole man, enter upon it; or so much as think of this. Nay so far from it, that some have roundly said "They would not, for ever so much, enquire fairly and fully into it ;" betray. ing, hereby, the weakness of their faith to be many degrees feebler than it might, or need to be. Points of lesser moment they receive and fall in with, upon much less evidence than this has in its favor. Humanity and right Reason, they allow are on the side of it; and the written Word may, for any thing they know, or seem willing to know. Something or other hinders them in their enquiries: and they continue faithless and unbelieving-willfully so. This is the case with numbers.

But yet again: So few appearing in defence of it, is a reason with others against it. "What new thing is this!" we hear many exclaim and cry out—“ Our forefathers knew nothing of it -past ages make little or no mention of it'Tis a thing of yesterday; the upstart production of some fanciful brain !-Who can believe it?" Thus some argue. Though proof of it is brought from the Old, as well as New Testament; and some of the ancient, as well as modern fathers, have spoken of and defended it; it is still a defenceless doctrine with multitudes; and therefore must be false, and laid aside. Though the scribe instructed unto the kingdom of heaven, is pronounced, by our Lord himself, to be like unto an householder, which bringeth forth out of his treasure, things new and old; yet they are for nothing of the new: They are