The Objections, which it seems to be my duty to take some notice of, are of two kinds: those which apply to the Doctrine itself; and those which, upon supposition of the truth of the doctrine, respect the Utility or Expediency of publishing it to the world. With regard to the former, I would suggest this general observation. That in our present imperfect state, where “we see only in part, and know only in part," there is no truth, however well supported, which is not attended with some difficulties. And in the conduct of the Understanding in the pursuit of truth (the most important but perhaps least understood of all practical sciences), our duty is, not to overlook difficulties, but to weigh them in the impartial balance of Reason and Scripture, and, after having deducted their weight from the weight of Evidence, to be determined by the Preponderance. The misfortune of some minds is, that they see only difficulties, or at

least

least to them the Sun of Truth being generally eclipsed by intervening diffi culties, upon most subjects, they can come to no decision. But this, which is sometimes called Wisdom, is nothing more than Ignorance. For, whatever be the state of our minds, the Nature of things is fixed and certain; and in two contradictory propositions, there is no possible alternative, but one must be true, and the other must be false.

It is Prejudice which magnifies difficulties. So uneven is the Balance which Prejudice uses in weighing arguments (it is indeed a most lamentable consideration, and in consequence of it the friend of Truth must always consider himself as writing for Posterity), that a single grain in one scale will outweigh all that can be put into the other. Objections have been made to the Existence of God: and all the Evils, both natural and moral, which abound in the world,

N 2

world, have been urged as arguments against his Goodness. Where a doctrine is established upon adequate evidence, objections should be placed to the account of our Ignorance. Here—that is, with respect to the Objection, when the general truth is clear, is a proper place for the indulgence of doubt; and the most rational answer which can be given to a difficulty often is, "I do not understand it." If I could give no other answer to the difficulties which have been started on the subject now before us, I should think this abundantly sufficient. Let us, however, see if something rather more satisfactory may not be offered in reply to the Objections which are made to the doctrine of Universal Restitution.

In the first place, our Lord's assertion respecting the Sin against the Holy Spirit is sometimes urged as an Objection to the doctrine which we have been endea

vouring

vouring to establish.

"All manner of

Sin and Blasphemy," says he, " shall be forgiven unto men, but the blasphemy against the Holy Spirit shall not be forgiven unto men." "And whosoever speaketh a word against the Son of Man, it shall be forgiven him: but whosoever speaketh against the Holy Spirit, it shall not be forgiven him, neither in this world," or age, "neither in the world," or age, "to come."

The sin against the Holy Spirit probably consisted in imputing the Miracles wrought by our Lord to the agency of evil spirits, and this, through an incurable hardness of heart, which renders a man proof against all evidence of a divine Interposition, and consequently incapable of receiving instruction by Revelation. This crime, which would render it impossible for God himself to authenticate a Revelation to the person who is guilty of it, we might presume

(and

(and this is exactly what the text asserts), will certainly receive its merited punishment: and whether Death be taken literally, or mean an exclusion from the kingdom of heaven, with all the mental anguish attending it, at the period of retribution, the person who has been guilty of this crime "will die and not live." It has never been presumed that Punishment will not be inflicted on the wicked, or that it will not be that very punishment to which the term Death is applied. The Nature, Design, and Duration of this punishment have been already considered.

2. Another Objection is taken from the Parable of the rich man and Lazarus, in which it is said, "between us and you there is a great gulf fixed, so that they who would pass from hence to you cannot; neither can they pass to us that would come from thence."

Now in this case, whether it be a real

or