must be confidered as the fpirit of perfecution. Which Spirit I know there is danger of my drinking in; but it is my prayer to God that I may ever be kept from it. Love, I conceive to be the best weapon to kill an enemy with of any that I have found, as I have experienced already in fundry inftances. Where all others would fail, this had the defired effect, and would conquer.What is Aronger than love? And per ceiving that I felt a love to ALL, though I had been taught that God only lov ed a FEW, which he had given to his fon: I could not reconcile the two ideas together, how my love fhould exceed the love of God-and feeling within myself, that I flood in danger of falling into fin, and confequently into condemnation; I could not reconcile it with the common idea, that if a man once obtained religion, he was always fafe, let him do what he would. This put me upon examining the fcriptures for myfelf, and comparing paft ideas therewith and on examining of the fame, I could find no promife that any fhould be faved, but those who endured unto the end. On the other hand, the

bible feemed to correfpond with my feelings, that there was danger, being full of cautions; and there is no need of caution where there is no danger.-The more light and knowledge a perfon hath, and commits a crime, the worse it muft be; because he fins against the more light therefore any fin is greater in a profeffor of religion, than in a non profeffor, feeing he fins against the greater light.

If the fin is the greater, of course the condemnation and punishment must be proportioned; as Chrift faith, he that knoweth his mafter's will, and doeth it not shall be beaten with many ftripes, whereas, he that knoweth not his malter's will, fhall be beaten with few."-Therefore, if the finner who never had religion, deferves to be damned for actual tranfgreffion; why not the profeffor, upon the principles of impartiał juftice.

Now it appears to me, that this doctrine; once in grace, always in grace, is infeparably connected with the doctrine of particular election aad reprobation; and to deny the latter, and hold to the for

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mer, to me appears inconfiftent: for if a faint cannot be punished in proportion to his conduct, then he is not accountable; and if he be not accountable, then not rewardable; and if neither rewardable nor punishable, then his falvation or damnation does not turn upon his actions, pro nor con, but upon the free electing love of God: Therefore God will have mercy upon whom he will, and whom he will, he paffeth by: Thus they appear connected like two links in a chain. And it appeareth moreover, that the doctrine of particular clelion, leadeth to univerfal ifm for according to the above we muft fuppofe, that God decreed all things; if fo, God being wife, whatever he hath decreed, he must have decreed it right; confequently nothing cometh to pals wrong-then there is no fin, for it cannot be fin to do right: if then one fhall be damned for doing right, why got all; and if one is faved for doing right, why not all, according to the rule of impartial juice. Again, this doctrine of election faith, all that wes given from the father to the fon, in the Covenant of Grace, will be faved;

none that Chrift died for can be loft.-ne The bible faith Chrift died for all, and A double L, does not fpell part, nor fome, nor few, but it means all: Well, now if all Chrift died for will be faved, and none of them can be loft, then Universalism must be true, and you cannot deny it.

And it appears furthermore, that Univerfalifm leads to Deifm-for if all are faved, none are loft, and of course no future punishment: Therefore the threatenings in the bible must be falfe, like a fham fcare crow hung up in the field, to represent that which is not real. And if the threatenings are falfe, the promises are equally fo for while the promises are given in one scale to encourage virtue, the threatenings are put in the oppofite one, to difcourage vice To deny the one, difallows of the other, and of courfe breaks the chain of the bible, and thereby deftroys its authority; confequently, ye cannot fuppofe with propriety, that it came from God by Divine direction; but rather, that it was hatched up by fome cunning politicians, to anfwer their political de

figns, to keep the people in order-and that it has been kept on the carpet ever fince, by the black and blue coat, to get a fat living out of the people. "Away with the Bible," fays the Deift, "I willbe impofed upon by that no more, but I' will go upon reafon; for whoever came back from the other world, to bring us news from that country about Heaven or Hell, or exhibit a map thereof ?!

Now, if I denied the bible, I fhould of courfe deny miracles and infpiration, for if I admit of them, I mult in reafon admit of the propriety of the Bible.

But no one who denies infpiration and miracles, can prove the existence of a God. There are but fix ways to receive ideas, which are by infpiration, or one of the five fenfes. Deny infpiration, there are but the five ways; and matter of fact demonstrates, that a man by these outward fenfitive organs, can neither hear, fee, fmell, tafte nor feel God: How then can we know him but by a revelation in the inward sense? why faith the Deift, the works of nature proclaim aloud in both my ears, "there is a God," but I deny it accor ding to your scale of reafoning, for you