demption, salvation, and ultimate perfection in holiness and bliss. This great work of reconciliation and sanctification, is produced, principally, through a revelation of the true character of God, whose nature is Love. Hence, as all men became sinners, by reason of the transgression of one, it was indispensably necessary, in order to make the manifestation of redeeming love, impartial, that the Son of God should be given for all, indiscriminately. And such is the fact, according to the obvious declarations and meaning of the Scriptures. This glorious doctrine is expressed in a great variety of terms, all of which may be resolved into the simple fact, that "God was in Christ, reconciling the world unto himself."

Inq. That may be true, Sir; but I should like to have you quote a few passages, in proof of the point in question.

Uni. Very well; only be patient, and the desired evidence will be forth-coming. Thus,

"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, (or no longer perish) but have everlasting life. For God sent hot his Son into the world to condemn the world, but that the world through him might be saved. He that believeth on him is not condemned; but he that believeth not is comdemned already, because he hath not believed in the name of the only begotten Son of God." (John iii, 16, 18.) The same evangelist declares in his Epistles, that, "He that loveth not, knoweth not God; for God is Love. In this was manifested the love of God toward us, because, that God sent his only begotten Son in

to the world, that we might live through him.— Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. And we have seen, and do testify, that the Father sent the Son to be the Saviour of the world." (1 John iv, 8-11, 14.) This makes the testimony as you will perceive, Sir, entirely harmonize with the following: "My little children (or young believers) these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ, the righteous and he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world." (1 John ii, 1, 2.) And if your patience is not fatigued, I will add a few passages from the testimony of St. Paul, to the same effect. To the Romans he says, "For when we were yet without strength, in due time Christ died for the ungodly. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but unto him that died for them and rose again. And all things are of God, who hath reconciled us unto himself by Jesus Christ, and hath given unto us the ministry of reconciliation; to wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the world of reconciliation." (Rom. v. 6, 8; 2 Cor. v. 14, 15, 18, 19.) To Timothy the language of

the apostle is, "For there is one God, and one Mediator between God and men, the man Christ Jesus; who gave himself a ransom for all to be testified in due time." And this mediation of Jesus, is designed for the restoration of all men, and their advancement to the knowledge of the truth. (1 Tim. ii, 4, 5, 6.) And when they know and realize the truth as it is in Jesus, they will cheerfully abandon all sinful courses, and submit to the government of the Prince of Peace, and enjoy, by faith and hope, the unmingled felicity of his reign. For "this is eternal life, that they might know thee, the only true God, and Jesus Christ whom thou hast sent." It is also said, by the same apostle, "But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor; that he, by the grace of God, should taste death for every man." (Heb. ii. 9.)

Now, Sir, if this clear and glorious revelation of the nature and disposition of God, who is love, through the mediation of our Lord Jesus Christ, by the holy spirit of universal grace and truth, does not sustain the sentiment of our general profession, as above named, I know not what language could. And, yet I have quoted but a small part of the evidences which have occurred to my recollection.

Inq. It is sufficient, Sir, for the present purpose, since by the mouth of two or three witneses every word shall be established. If the testimony you have adduced does not sustain the views in question, a volume more, of the same kind, would not. Different interpretations, however, may be given to the passages you have

quoted, though I must acknowledge there is something quite plausible in the arrangement and application you have given them. I think it must soon be conceded by all denominations, that our blessed Saviour was sent, as a manifestation of the Father's love to the world, instead of a vicarious sacrifice to appease his wrath.The Scriptures must have been misunderstood on that point, even by the greatest and best of

men.

Uni. I am really glad to witness so much candor and ingenuousness, in one who, I have reason to believe, is sincere and honest in questioning the truth of Universal Restitution. And though I would not dispute the talents or piety of many advocates of a vicarious atonement, or of Christ's suffering the wrath of God as a substitute for guilty mortals, yet, it is hard to conceive how any reflecting mind can submit to such a doctrine. If God sent his Son as a commendation of his love to a wicked world, to the ungodly, to sinners, to enemies by wicked works; a propitiation for our sins, even the sins of the whole world; and if God was in Christ reconciling the world to himself, how can it be made to appear that he did it to gratify his own vengeance and soften the asperity of his own wrath? In that case, God would have been in Christ, reconciling himself unto the world! And if he had become reconciled to a wicked world, he would not, of course, oppose their wickedness. This doctrine exhibits the three-fold absurdity of contradicting the express declarations of Scripture, reconciling and changing an immutable Being, and favoring the cause of sin and wickedness, instead of virtue

and holiness! Such interpretations of Scripture, if interpretations they can be called, contradict Jehovah's word, who hath said, "I am God, and there is none like me, declaring the end from the beginning, and from ancient (eternal) times, the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure." (Isa. xlvi, 9, 10.)

Inq. To dismiss that point, for the present, let us come to the conclusion of that article of your belief, which stands as the centre and heart of the whole system, viz. "Who will finally restore the whole family of mankind to holiness and happiness." There is nothing definite in this language, in regard to the precise time or times, period or periods, in which this great, and if true, glorious work of reconciliation is to be accomplished. What say you upon that point? How shall we understand it? Do you maintain the doctrine of universal restoration, or of universal salvation, or both?

Uni. Why, both, Sir, of course, just as the doctrine is taught by inspired writers. The matter appears to my mind perfectly clear and simple. Discarding all authority except that of the Bible, on this subject, and meddling with no pri vate opinions of individuals, I will endeavor to lay this point of doctrine before you, in a scriptural and satisfactory manner. The reasoning

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from the sacred texts would be as follows. men have sinned or abused their faculties and privileges by transgressing the law of moral equity, and departed or fallen from the innocency in which they were made, into degradation and guilt. Of course, if they are restored to the good