mortals on earth? We are told that "God doeth his will in the armies of heaven, and among the inhabitants of the earth." But I conclude he does no more violence to the agency of the armies of heaven, in continuing them sinless, than he does to the inhabitants below, in permitting their sinfulness. Do you expect to lose your free-agency by joining the hosts above?

Ing. Not at all; but there will be no need of restraint in heaven, because all propensities and motives to sin will have been removed.

Uni. Very well. Now you have come to the point, in good earnest. The meaning is, that God could prevent sin, either by not giving propensities to its commission, or by removing them when given. This agrees with the testimony of Scripture. "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Because the creature itself (the whole creation) also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God.""The law entered that the offence might abound," &c. "What shall we say then? Is the law sin? God forbid. Nay, I had not known sin but by the law; for I had not known lust, except the law had said, Thou shalt not covet. I find then a law, that when I would do good, evil is present with me. But I see another law in my members warring against the law in my mind, and bringing me into captivity to the law of sin and death." "Wherefore then serveth the law? It was added because of transgressions, till the Seed should come, to whom the promise was

made; and it was ordained by angels in the hand of a mediator.”*

But why the all-wise Creator made us subject to so many vanities, or propensities to excess, error, and sin, unless the answer can be found in the above selections, and others of like character, I neither pretend to know or tell. It is sufficient that we should confide in the wisdom and benevolence of our Maker and Father, and say with one of old, "O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches; so is the great and wide sea, wherein are things creeping innumerable, both small and great beasts. The glory of the LORD shall endure forever: the LORD shall rejoice in his works." (Ps. civ, 24, 25, 31.)— As rational beings we are inclined to speculate on the variety and arrangements of objects around us, and to decide in our minds what we ought, or ought not, to do; and what should or what should not be, in order to promote the greatest sum of human felicity on earth. But after all it is a bible truth that while man is devising his way, the Lord is directing his steps. And the restraints which are imposed upon accountable beings are interwoven with the nature of things, implanted in the faculties of the mind and heart, exerted through the medium of education, as well as announced in the oral or written law. So that the Gentiles who have not this latter rule of action, are a law unto themselves. Each nation, tribe, family, and individual of earth, is accountable

* Rom. viii, 20, 21, and v, 20, 21, and vii, 7, 8, 21, 23; Gal. i, 19. † Prov. xvi, 9.

only to the law which the Creator has made known to them or him personally; since it were as absurd as cruel, to regard any being as amenable to a law of which he is ignorant. No such moral accountability can exist in the fitness of things. As well might a young Turk who never heard of the name of Jesus or his religion, be committed to the penitentiary, for not being able, on first reaching our coast, to repeat and explain the Lord's prayer. But the Judge of all the earth will do right. He knows what vice is, what barriers are in the way of its commission, and what corrections are suited to the benevolent ends of his government.

Inq. Universalism, then, employs various means to restrain the waywardness of the human heart, and induce to a virtuous course of life; and leaves the influence and final result with the Moral Ruler of men?

Uni. Most certainly; and so do the Scriptures. The Psalmist is very explicit upon this point, in the only passage that I know of, where restrain is applied to the subject in question.He says, "Surely the wrath of man shall praise thee; and the remainder of wrath shalt thou restrain." (Ps. lxxvi, 10.) If this testimony is not in accordance with my doctrine, I know not what could be. However strange it may appear to us, that so much wrath or moral madness should be permitted in the world, yet we must conclude that Deity will keep it within such bounds, as to answer the wise and benevolent ends of his government, and promote his own praise and glory. The wrath of Joseph's brethren was restrained when they conspired against

him, or to let him perish in a pit wherein was no water; because the indulgence of such anger would have defeated the wisest of purposes.— But when they concluded to gratify both their avarice and wrath by selling him to a company of Ishmaelites, who made merchandise of human beings, they were allowed to execute their malicious pleasure, that the name of the Lord might be finally glorified. How much reason have we to rejoice that the ways of the Lord are not as our ways, nor his thoughts as our thoughts! In the book of Acts, chapter xiv, there is a beautiful account of apostolic preaching, to restrain the people of Lystra from worshipping Paul and Barnabus, as gods in the likeness of men. But nothing was said about the anger of Jehovah, or the infinite retributions of eternity. Paul cried out, "Sirs, why do ye these things? We are men of like passions with you, and preach unto you, that ye should turn from these vanities unto the living God, which made heaven and earth, and the sea, and all things that are therein: who in time past suffered all nations to walk in their own Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. And with these sayings scarce restrained they the people, that they had not done sacrifice unto them." (Acts, xiv, 15-18.) A singular method this to restrain crime, according to the popular notions of this day! But singular as it was, it proved effectual. And by enlightening the understanding, exciting gratitude to our almighty Benefactor, insisting on the perfection and equity of his admin

istration, and giving proper direction to the moral faculties of man, Universalists endeavor to suppress iniquity and encourage virtue and holiness. The threatenings of infinite evil are not nesessary to promote these desirable objects.And whenever punishment is declared, as the reward of transgressors, the more immediately it is connected with crime, and the less probability there is of escaping it, the better. The retributions which are said to be afar off, can at most, exert a feeble or momentary influence.

Inq. You mean then that the certainty of punishment, if suitably severe, rather than its duration, renders it efficacious. Can you prove and illustrate that opinion?

Uni. I think I can, to the satisfaction of eveery unbiassed mind. Solomon sanctioned the opinion. He says, "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." (Eccl. viii, 11.) This certainly means, that in the same proportion as wicked men are made to believe that their punisnment is far off and uncertain, they will be emboldened to indulge in crimes. This is human nature to the very life. The only object of creaturely pursuit, is happiness. This alone is our being's end and aim. The creature has no agency by which he can choose any thing else, as an ultimate object. Hence, if the punishment for sin was certain, in the sinner's apprehension, and so severe as more than to counterbalance the pleasure he expected in its commission, it would restrain him; at least, if any thing would. Suppose a man has one dollar and wants more.

He is temp