breasts, before they came into active, stirring life. Clear and striking providences, were once obscure and dark; and what is now a glaring truth, was once a mysterious thing. Secret

things come in time to be revealed; and hidden things of darkness, come into open light. This is Divine appointment; the constituted plan of God and which opens itself by degrees, as we are able to receive it; but not all at once. It is no conclusive reason, then, against the truth of Universal Salvation, to say, Why not sooner manifested, and made universally known? Were this of force, the Jews are not blinded, or to blame; for in this manner they argue to this day, against the doctrine of the Messiah, or Christ being come in the flesh. They saw him in none of the rites, ceremonies, types, figures, or prophecies of their law. He is not yet come, according to them; nor is this great and revealed truth any article of their present belief: and yet we know it to be true. In this manner also did, and do they still argue, against the coming of the Gentiles. Though declared and prophesied of, they saw it not a long while, and so opposed and objected to it. And yet, it is a truth, we well know, and rejoice in. In the same manner argue the Deists, and infidels of all ages, against the whole of Divine Revelation. Why not sooner revealed, and made known, if Christ were the Saviour of mankind? or, Why so little known, now he is revealed, if that be a truth, as you say ?--The truth is; as we can hear it, the light breaks in, and shines upon us. If the natural sun was to rise all at once to our

view, it would dazzle and confound us. So is it with the Sun of Righteousness. As men, and nations, are capable of receiving the whole truth, and the brightest beams of this glorious light of life, they usually are favored with it; and are first civilized; then externally reformed; and afterwards renewed, and made internally holy. And this is one reason why some see it to be only partial Redemption and Salvation-others, general Redemption, but partial Salvation and others, Universal Redemption and Salvation too. Even among those who are come to this full view of the Gospel. Salvation, some are forwarder than others in that view, and are established therein by degrees only. It is the appointed way of God then, and most suitable to the present state of man, that the light of this, as well as other truths of the gospel, should shine out, in full lustre, by degrees. And this I offer in reply to your first objection.

You next say "The blasphemy against the Holy Ghost seems against it." We read (Mark iii. 29.) He that shall blaspheme against the Holy Ghost, hath never forgiveness; but is in danger of eternal damnation." This, indeed, seems formidable, and, at first sight, unanswerable; but different answers may be made of it, consistent with Universal Restoration.

1st. If it is to stand as we have it in English, and the blasphemer is never to be forgiven; he must then endure the full punishment that is due to it, and so have no need of forgiveness. In that sense, it is never forgiven; because the threatning, in such case, has been executed, and

sustained by the blasphemer. But this, say you, is eternal damnation; and he has not endured that. If by eternal damnation, should be meant any thing short of endless misery; secular or temporary wretchedness; misery only for a time, for the age of the ages, or for ages of ages, as the original will bear; having endured this, he may be said to have suffered eternal damnation. And this is one reply. reply.---But,

2dly. Another answer is this-The translation of this verse is neither literal nor true. In the Greek, it lies literally thus-.." He that blasphemeth against the Holy Ghost, hath not forgivness to the age (that is, to the next age or period, the Millennium age) but is obnoxious, or stands bound over, to the age of judgment." How different this from the present version! Never is not found in the original; nor eternal damnation, in a strict and endless sense; but in a lower and qualified one; as it is taken 1 Cor. xi. 29. and would have been more truly and properly rendered,eateth and drinketh judgment to himself. And from the parallel place in St. Matth. xii. 32. where the blasphemy against the Holy Ghost is again spoken of, the literal sense is this" He that shall speak against the Son of man, it shall be forgiven him; but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this age, nor the future coming one." How it came to be translated this world, and the world to come, is somewhat strange; as it is well known the word Kosmos, is the Greek for world; not Aiow.This latter word signifies age not world; and

should have been rendered so in this place.And though it is translated wORLD; yet it is but faintly, and in italic characters, in the last clause of the verse, as it was not found in the original; and the translators might have their demur about the sense. Or,

As the Jewish age, and legal dispensation, was not formally abolished, when our Lord spoke thus to the Pharisees; may it not be sup.. posed his meaning in thus speaking to them, was this-"He that shall blaspheme against the Holy Ghost, shall not be forgiven in this age, for under the law;) nor in the next, (or under the present dispensation of the gospel.") But af ter that, it may, for any thing he has said to the contrary. In some future periods, after he has taken to himself his great power and reign, and reigns till he hath subdued all things unto himself, and put all enemies under his feet; these blasphemers may be brought to subjection; vield themselves to the Lord; and, so far from blaspheming any longer, humbly bow, and cheerfully submit themselves; and from henceforth sit at the feet of Jesus, the universal Lord and King. This is not contrary to the proportion of faith, or the analogy of other Scriptures, whether it were his particular meaning or no: And therefore is submitted to the judg ment of the liberal and candid enquirer, and, with what is said above, offered as a reply to this objection to Universal Restoration.

Oh! but you fear- It is a hurtful doctrine -a bad and dangerous tenet; not according to godliness." This is another objection you

make-" If all were to be finally saved, men would not be careful how they lived: they. would take liberties, and grow careless, and sin, that such grace might abound."

Let us attend to this objection a little. For fairly and properly stated, it is not liable to such a charge as this. Corrupt minds may abuse it; and it is to be feared will, and do: but still the doctrine stands free. And such shall bear their own burden, whoever they be. "I shall finally be saved; I will therefore sin;" is saying, in other words-I am willing to go to heaven, through the torments of hell. For this place of torment is the sure and certain portion of all who die in their sins; and the greater sinner, the greater damnation! and the lowest bell for the highest offenders. This is threatened, and determined upon, in scripture. If any then, believing this, will venture to offend; the dreadful evil that will follow is both just and equal, and they are self-destroyed and will

surely find, it was not the non-eternity of their misery, but following their evil ways and cour ses, and not believing and obeying God's word, that brought them to their misery and wretchedness. Limited punishment is no cause of sin. It is men's setting no limits, or bounds, to their unruly wills and affections, but giving the reins to their inordinate appetites and passions, that has caused their pain and sufferings. Thus the Word of God states this matter, and warns men against doing evil that good; may come ; telling them, if they do, their damnation is just.. Do any take poisonous draughts, with an intent