however, while he adds:-As for those readers (if any such shall think it worth their while to read this work) who have made up their minds to believe and support the opposite system at all hazards, he has not the credulity to believe that it will be possible for him to make any impression upon their minds. They are wiser in their own conceits than seven men that can render a reason-they are beyond the reach of scripture and argument-they have his pity and his prayers, and he must leave them to stand or fall to their own master.

But with the serious enquirer after truth he expects a different reception. To him he hopes for access--and would say come and let us reason together, you will be sure to lose nothing by a careful and candid investigation of this subject. It is a subject upon which very much depends, and which we should use the best means well to understand. I beseech you then to consider earnestly, "what is truth"-" what saith the scriptures"--" what saith the Lord"--and may the Lord give you understanding in all these things. And should this humble performance under the divine blessing, in any degree contribute to your instruction, and your establishment in the true gospel doctrine, and so be the means of promoting your dearest interests, the writer will feel himself amply compensated for all his labour.

Wilkesbarre, Sept. 7, 1827.

UNIVERSAL SALVATION

CONSIDERED, &C.

PART 1.

Introductory Address to the Editor of

THE CANDID EXAMINER.

MR. EDITOR: Not long since, the numbers of the Candid Examiner fell into our hands. Meeting with challenges given, and reiterated, to the believers in the doctrine of the final misery of the wicked, to come forward, in your pages, and defend their faith: hoping that many of your readers may be open to conviction on the subject, and that by this means, arguments may be thrown into their way which they otherwise would not meet with, we shall venture to accept the invitation. Not from any high sense of our abilities in disputation, but relying wholly on the goodness of our cause, and believing that truth looses nothing by a candid investigation, we do not decline the hazardous enterprise of entering into the camp of the enemy, planting our engines within their lines, and attempting to demolish their bulwarks.

We propose giving the subject a brief review in the light of the holy scriptures, and if from them understood as near as can be ascertained, according to the original intention of the sacred writers, your system can be supported, we are open to conviction. Our earnest inquiry is, and has long been, "what is truth?" May we all "know the truth," and may the truth make us free."

If you do us the honor to insert this in your next, we shall forward a number containing observations on the

views of the subject of salvation stated and insisted upon in your work. If we have a fair opportunity of being heard, we shall forward pieces for insertion, as we may have opportunity, and as occasion may require. Yours, &c.

OBSERVER.

November, 1825.

No. I.-In which the erroneous notions of the Universalists on the nature and grounds of salvation are CONSIDERED.

Our observations, at present, shall be confined to a piece published in the 3d number, from the (Boston) Universalist Magazine, on the subject of salvation.

We perfectly agree with the writer, as to the importance of the subject, and the candor and impartiality with which our enquiries on it should be conducted. But to his views of the subject itself, we shall make some exceptions. He first speaks of the nature of salvation, to explain which he introduces two similes, which we shall notice hereafter. His views of this subject are expressed in the following words, "The salvation which God wills in our favor, is not a salvation from the punishment, but from sin itself." With that part of the gentleman's proposition, which asserts salvation from sin, we perfectly agree, but disagree with the part which denies salvation from the punishment due to sin. But he thinks it effectually proved by the principle that God rewards men according to their works. Thus he argues" If every man by his wicked works, has incurred the penalty of the divine law, and if the penalty of this law be endless death, must not every man be endlessly miserable? The fallacy of this argument consists in this mistake, that to incur and actually to suffer a penalty, are one and the same thing; whereas a penalty may be incurred and that penalty in virtue of certain considerations, be remitted, and so never inflicted. Our being rewarded according to our works, is not being punished, as we must have been without a mediator, but consists in our being rewarded or punished according to our having received or rejected

the mediator.

"He that believeth shall be saved, and

he that believeth not shall be damned."

But our writer proceeds, "It may be said, that Jesus Christ, when upon the cross, suffered in our room, and shared and bore the curses which we deserved."

Doubtless he suffered for sinners, the just for the unjust, that he might bring us to God," and " was made a curse for us." But we ask, does this appear to be the meaning of those scriptures which explicitly assert that God will give every transgressor a just punishment for the demerit of his actions?" It may not be the meaning of them, because they are not speaking of the atonement made by Christ for sin, but of the consequence of the conduct of men in relation to it, so that these scriptures," and the doctrine of atonement, are in nowise inconsistent with each other.

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He continues, "If Jesus suffered the punishment of our sins, and saves us from it." It should be observed, that we hold that " Jesus suffered the punishment of our sins," in a qualified sense, that is, so far as public justice is concerned—and that he saves us from it on conditions. "We should find the inspired writers mentioning it at those times when they were telling what Christ had done for us." True! And what is meant by his "suffering for sins." (I. Pet. iii. 18.) Being made a curse for us. (Gal. iii. 13.) Wounded for our transgressions→→ bruised for our iniquities-the chastisement of our peace being upon him—our being healed by his stripes, and by the Lord laying upon him the iniquity of us all? (Isa. liii 5, 6.) We leave the explanation of these passages to those who say that we must all suffer for our own sins--bear our own curse (or rather remedy as they would call it) endure the chastisement of our own peace--be healed by our own stripes--and that every man's iniquity, shall in every sense, be laid upon his own back.

Again, this gentleman remarks, "men have supposed God to be full of wrath towards his creature man; is it reasonable to suppose that the power which designed our good was full of wrath?" We do not suppose that God is under the influence of passion, of any kind. But the terms wrath, anger, &c. as applied to God in the scriptures, are to be understood figuratively, and refer simply to the incongruity which exists between the divine per