LIBRARY Theological Seminary, PRINCETON, N. J. ' BX 9941 .F67 1846 Forbes, Darius. ' The Universalist' s assistant;..,, i -J ^J^i>^ VJt^^ Digitized by the Internet Archive in 2009 with funding from Princeton Theological Seminary Library http://www.archive.org/details/universalistsassOOforb THE UNIVERSALIST'S ASSISTANT AN EXAMINATION THE PRINCIPAL OBJECTIONS COMMONLY LTIGED AGAINST UNIV^ERSALTSM. He that is first in his own cause seemeth just ; But his neififhbor cometh and searchelh hinn.— Prov. DARIUS FORBES SECOND EDITION BOSTON: ABEL TOMPKINS; 38, AND B . B . M U S S E Y , 2 9 C o rx n h i l l 1846. Entered according to Act (»l Congress, in the year 1846, by DARIUS FORBES, In the Clerk's Office of the District Court of Massachusetts. S t e r c o t y p c il hy ' GEORGE A. CURTIS; NEW ENGLAND TYPE AND STEREOTYPE FOUNDRY. BOSTON. THIS VOLUME IS RESPF.CTFULIA' INSCRIBED TO REV. HOSEA BALLOU, 2d, D.D. AND TO REV. EDWIN H. OHAPIN, A.M., As a token of the respect and esteem the Author cherishes for these men — the one as a diligent and persevering Theo- logical Student, and the other as a General Scholar and an Eloquent Preacher — whose labors and influence have done so much to secure the attention and respect of other sects to the Universalist Denomination in the United States, and to encourage a manly independence in its ministry in form- ing and expressing their opinions, and to promote Theo- logical Science among its members, and elevate the tone and spirit of its pulpit ; and as personal friends, and Chris- tian men, and lovers of truth and righteousness;. " It is not an unusual occurrence, when any new view of a theolog-ical or scriptural subject is broached, to array against it a host of objections, and to insist upon the formidable difficulties with which it is encumbered, as if the old view were free from all exceptions, and stood forth in self-evident truth ; while, in fact, it was the diffi- culties attendant upon popular belief, which o-ave rise to the innovation." Bush. PREFACE This volume is rather unique in its character ; and the author feels great diffidence in presenting it to the public. But it has long: seemed to him that something of the kind was needed. Tracts have been and now are circulated all through the com- munity, presenting an array of objections against Universalismj while there has been no one book, which could be placed in the hands of those whose minds are attempted to be influenced by these little books, in which their objections are answered iu detail. Answers to very many of them are scattered through the various newspapers and books that have been published by the believers of this doctrine ; but they are not available to the great mass of readers. Were any apologj- needed for the peculiar character of this work, or the form in which its materials are presented, it would be the manifest advantages secured by it. In arranging the matter in the form of answers to objections, an opportunity is afforded to emlirace a much wider range of topics in the same space, and make the materials directly available where wanted, to an extent which could not be secured by a formal treatise upon the several subjects which come under review. This form, therefore, seems better adapted to answer the great end for which it is designed, than any other that presented itself to the author's mind. The author's attention was first called to the want of some book of this kind, about ten years since, by the circulation of great numbers of tracts, devoted to the exhibition of objections against Universalism, among the members of his congregation. At the request of snsne ofhis hoarors. he prepared a series of dis- 1# VI PREFACE. courses, embracing ihe topics now included in the second chapter of this work. Since that time, he has directed a very consider- able portion of his studies to the topics therein embraced, and the investigation of collateral subjects, enlarging his range of inquiry to all the matters embraced in this volume. And believing that the results of these inquiries and investigations may be of some service to the cause of religious truth, and with the advice of some friends, in whose judgment he has great confider.ce, he has concluded to present them to the public. In the execution of his work, the author has aimed to present ihe several topics discussed, in as condensed and popular a manner as possible ; to come direct to the subject in hand, with- out amplifying the arguments, or introducing illustrations, except in a few cases ; trusting to the good sense of the reader to supply these, and his judgment and perception to get at the meaning, without their aid, from a plain and unequivocal state- ment of facts, and the use of the most simple and unambiguous language. All reflections upon the want of candor and fairness on the part of the authors, whose v/orks have furnished the objections noticed, have been avoided, although abundant occasion has been presented for comments of this kind. In numerous instances, the conviction has been most painfully forced upon the author's mind, that most of them were sadly wanting in honesty and integrity, in many of tlieir statements, as well as in candor and iairness in argument. It seems us if very many things were said in a spirit of the most reckless malice, and with an entire destitution of all feeling of accountability for what they were writing. Ikit all this has been passed over in silence, because thoughts and reflections of this kind, especially in rela- tion to men claiming to write ibr the good of human souls, are extremely unpleasant and painful to an honest, ingenuous, and fair mind ; and it is no iTratiflcation to it, to comment upon them. Beside, reflections upon the characters and doings of opponents, afford no good or satisfactory answer to the arguments they may adduce. These stand or fall upon their own merits. It htis been the single object, thrroforo, to meet the objections Vll urged, in the spirit of candor and fairness ; with how much suc- cess, others must judge. The most difficult part of this work, in execution, has been the discussion of the several Hebrew and Greek words, which have been urged as objections against Universalism. It has been the aim to present the matter in such a way as to be intelli- gible to the mere English reader, and in so popular a form, that he can perceive somewhat of the state of things, in relation to these words, as it is exhibited to the minds of scholars. To gain this end, the text has been kept as free from these terms as possible, and some unusual expedients adopted ; Avhile notes have been pretty freely introduced, to put scholars upon the track which has led to the conclusions stated in the text. In this way, it is hoped, the book may be rendered of some service, in this department, to both classes of readers. In the department of this work to which allusion is now had, it is not expected, that anything particularly new, to those who have looked into the subject, has been presented. Still, it is believed that much is presented, which may be new to the great mass of readers, or if nothing new is presented, it is hoped, at least, that old and familiar things are presented in a new and more striking light. As will be seen from the quotations and references, all state- ments in relation to the usage of Greek words, and facts con- cerning them, froui sources aside from the Scriptures themselves, have been derived from others. Reliance is placed entirely upon their accuracy and fidelity, as the author has not the means of verifying their statements, by an appeal to their authorities, if he has the requisite learning and ability. Eut such is the well established reputation of these authors, that there is no room to question either their accuracy or their fidelity. Still, in all cases, when in his power, the author has preferred to see with his own eyes, and thus knov.- whereof he affirms. The first person singular has been adopted throughout this work, to avoid seeming to speak in behalf of olliers, or to refer responsibility for the sentiments and facts presented, to others beside ihe author. And ho here wishes to sav. that he claims Vm PREFACE. lo speak only for himself, not for any sect or body of men. He aloue wishes to be held responsible for whatever is herein writ- ten, that the reader may deem untrue or in any degree excep- tionable. All that this book contains is the free expression of the free thoughts of one Avho desires and claims to belong to the community of free minds ; of diligent inquirers after truth, who would see with their own eyes, hear Avith their own ears, think with their own minds, and understand with their own under- standings ; of those who would follow truth meekly and rever- ently, but firmly and resolutely, wherever it may lead ; and of those who scorn to be shut up within the narrow precincts of party or sect. And what is herein written, the reader is desired to regard as the utterance of such a mind. With the sincere hope and the fervent prayer, that this little volume may contribute something to the extension of a liberal and enlarged theology ; to more just and rational views of the divine character and government ; to higher conceptions of human accountability and the great aims and offices of religion ; to a more profound sense of the necessity of labor and eftbrt, on the part of every individual, to secure the great ends proposed by religion ; to the more thorough persuasion of all minds, that they are the makers of their oAvn heaven or hell, and of the indispen- sable necessity of faith and repentance, as the means of salvation ; it is submitted to the candid consideration of the public, and especially that portion of it, which embraces the idea of the absolute eternity of human punishment, at the hand of God. Boston, April, 1846. CONTENTS. CHAPTER I INTRODUCTION. Importance of religion— sources of information concerning it— need to be interpreted— exercise of the rational powers, the only safeguard aganist guilty error— Universalism not a iiegation, but an affirmation— its trans- cendent beauty— the one thing needful in certain cases. CHAPTER II. MISCELLANEOUS OBJECTIONS CONSIDERED. Paare. Section I. The Safe Side, 30 Belief alone, not an infeUi'ole rrety of salvation— not a subject of pru- dential considerations— the belief of Universalism as safe as any other ism— men approved or condemned according to their characters— pru- dence demands the belief of Universalism. Section II. The Safest Side, 4.3 Importance of belief— endless misery tends to form o charncter unlike that demanded by Christianity— Universalism favoralile to the formation of Christian character— unsafe to believe its opposite. Section m. Christ and his Apostles incompetent Teachers. . -58 The Scriptures not designed to explain and enforce a system of dogiMtic lheolo"-y— all errors not corrected by Christ nnd his apostles— this obiec- tion lies equally aarainst Christianity and Protestantism— some of the most eminent Christians have been and nre TTniversalists— persecution and wickedness have prevented the m ire ireiioral prevalence of this doctrine. SSCTioN rV'. Why did the Preachinsr of Clvrist and his Apostles alann the Fears and excite tne Euiuiiy ot Wicked Men ? 76 Christ's and the Apostles' preachiuir alarmed men's fears, and awaken«»l their enmitv— provin? Un-varsalism will not produce this effect— a_ other isms "in the same category— Universalist pulpit not limited to _ •■'^q. — perverse sinners always offended at rebukes. X CONTENTS. Page. Section V. Universalism incoiisislenl with the Character of God as a Rewarder, ...... 80 Punishment means, not ends — probation— present conduct and future condition intimately connected. Section VI. Univer-salism inconsistent with God's Mercy, . 85 Universalism and the Biljle err in the same direction — nothing unmer- ciful in rewarding men according to their works. Section VII. God treats the Righteous worse than the Wicked, . 88 Founded upon the idea that all men enter upon a state of felicity imme- diately after death — a blessiag to be killed if immediately happy. Section VIII. There is no such thing as Forgiveness, . . 92 Punishment not merely vindictive or vindicatory — punishment prospec- tive and consi-sieat with forgiveness. Section IX. The Necessity of Repentance, .... 96 Number saved does not affect the necessity of the use of means — the relation of CAuse and effect not denied by Universalisis — religion important if no connexion exists between the present and the future — this connexion defined. Section X. Universalism not needed by the tme Christian, . lOI The unconcern of the wicked and worldly — Universalism dares not promise impunity to the most horrid and polluted of our race — endlesa misery tortures the purest and best only, in this world. Section XI. Universalism pleasing to the carnal heart, . . 106 The natural heart pure — Universalism not pleasing to the carnal heart, but offensive— at war with all wick.- iaess. Section XTI. A Universalist Meeting in a new place, . . 109 Character of Universalist congregations — where known only as repre- sented by enemies, professed by all the vilest of society — enemiea responsible for it. CHAPTER III. THE ORIGINAL WORDS RENDERED EVERLASTING, ETERNAL, ETC., CONSIDERED AS AN OBJECTION TO UNIVERSALISM. Section I. Preliminary Remarks, . . . . .11.5 Subject involves much learned inquiry — relates to tlie original Scripture."? — translations the mere judgment of fallible men as to the meaning of the original. Section II. Admissions of those opposed to Universalism, . 118 AiSn and aionios sometimes used in a limited sense — fatal to the positiua that they mean of necessity absolute eternity. Section III. The Arguments by which it is attempted to fix upon the terms ai^n and mdnios the sense of Endless Duration, considererl. . . . . . .121 CONTENTS. XI Page- Formation of the word a/on— usage among the Jews— perpetuity of happiness and misery depends upon the permanency of character— dura- lion of each individual's happiness and misery contingent— usage against the sense of absohite eternity. Section IV. Additional Considerations to show the tenns aion and aiCnios do not mean " absolute eternity," . . 136 Statements of Lexicons— Classical usage— Scripture usage— usage by the Christian Fathers. Skction V. Conclusion, . . • • • • .151 Used in a variety of senses— means an indefinite duration— spiritual- other words more decisive might have been used— misery will endure as long as men are bad. CHAPTER IV. THE HEBREW WORD SHEOL, COMMONLY RENDERED GRAVE AND HELL, CONSIDERED AS AN OBJECTION TO UNI- VERSALSM. Section I. Preliminary Remarks, . . . . 160 Ground of controversy changed — dilficullies arising out of this change in managing a discussion. Section II. Admissions of the Learned, .... 162 Change in the tone of remark by those opposed to Universalism— may mean a world of woe — hazardous to affirm more. Section III. An Exhibition of the Usage of Sheol, ... 164 Means the under-world, or stale of the dead in general — inhabitants and their employments — men sent to Hades as a punishment. CHAPTER V. THE GREEK WORD HADES, COMMONLY RENDERED HELL IN THE NEW TESTAMENT, CONSIDERED AS AN OBJECTION TO UNIVERSALISM. Section I. Preliminary Remarks. ..... 171 Change in the meaning of the term hades and hell — to be annihilated. Section II. Classical and Jewish Usage of i?ades. . . .173 Place of departed spirits — dark, unsubstantial and shadowy — having rivers and gates — inhabitants unsubstantial forms — employments the ideal of those here — division into Elysium and Tartarus — place of purgation — Jewish views substantially the same as those of the Greeks and Romans. XII CONTENTS. Page. Section III. New Testament Usage of the term Hades, . . 183 Jewish sense of the term Hades— the New Testament sense of this Section IV. Exposition of Luke 16 : 23 186 A parable — designed to rebuke some of the notions and the perverse obstinacy of the Jews — represents two individuals, first in this and then in the future state — axv argumentum ad hominem — impassable gulf be- tween the good and bad in this world. C H A P T E 11 VI. THE GREEK WORD TARTARUS, RENDERED HELL IN OUR COMMON VERSION OF THE NEW TESTAMENT, CONSID- ERED AS AN OBJECTION TO UNIVERSALISM. 194 Description of Tartarus — not used in the heatlien sense by the apostle —used in the sense of sheol. CHAPTER VII. THE HEBREW-GREEK WORD GEHENNA, ALWAYS RENDERED HELL IN THE COMMON VERSION OF THE NEW TESTAMENT, CONSIDERED AS AN OBJECTION TO UNIVERSALISM. Section I. Preliminary Observations. .... 200 Not u-sed as the name of a place of endless punishment in Christ's time— not found in the Apocrypha— at variance with cuUateral ideas. Section II. The Derivation of Gehtnna, .... 208 Name of a valley— used as a figure of punishment in general, with- out reference to time when or place where it is to be inflicted. Section III. New Testament usage of the term Gehenna, . . 213 Expositions affirmative— Matt. 6 : 22 and 29, 30 ; 10 : 28 ; 18 : 8, 9 ; Mark 9 : 48-48 ; Matt. 23: 15, 33; James 3 : 6. CHAPTER VIII. GENERAL CONCLUSION. UNIVERSALIST'S ASSISTANT. CHAPTER 1. INTRODUCTION. Religion, in its relation to man, as a moral and accountable being, who is, at the same time, mortal and immortal, destined to live on forever, as a spiritual existence, is emphaticalty the subject of subjects. There is nothing that so nearty concerns his highest and best interests as this. It is so, because it is what relates to that part of his being which is immortal, and which must be affected, for weal or for woe, as it is regarded or disregarded, not only during his fleeting physical existence, but on his entrance at least, upon the verities of the spiritual world. As is the character he forms under its influence, during his present mode of existence, such must be his character and condition when the soul is ushered into the unseen realities of the world of spirits. This position few well- informed and reflecting minds will question. 2 14 UiSnVERSALlST's ASSISTANT. The kind of character we form, and that we may think necessary to secure our highest good, must depend very much upon the theological ideas we cherish. In other words, what we are as men, in our dispositions, feelings, principles and habits — all that goes to make up the character — bears a nearer relation to what we believe, theologically, than many seem to imagine. Indeed, it is very much to be doubted, whether any man's character will be any more refined and exalted than his theological views. The whole history of man, as an intellectual and moral being, goes to establish this position.^^ Religion then, coming and claiming to present truths of such infinite and eternal moment to us, and calculated so deeply to afiect our characters and destiny, as moral and accountable beings, does it not demand, and ought it not to receive our most profound and earnest attention ? Many of its teach- ings relate to the world beyond the darkness and silence of the grave, of which we can know nothing, in the common acceptation of this term, in this mortal state. All we can learn concerning that state is from revelation alone. We may speculate and conjecture about it; but no voice from the home of the dead, comes to tell us what it is, what their mode of existence, or what their employment * Universalist Quarterly, Vol. 1, Art. xxiv., p. 256. Bib- lical Repository, Vol. 9, New Series, Art. 1 for April, 1843, p. 253. INTRODUCTION. 15 and their condition. All the light that is shed upon its impenetrable darkness, comes from the great facts of our being, and the revelations God has seen fit to make in the volume of inspiration. Now both these sources of information need to be interpreted. They address our reason^ and with this for a guide, we are to search for the truths they would communicate. And no other means are offered for our protection against error, in reference to this matter, than in relation to all other subjects presented for human belief. Our only protection against error, which involves guilt, is diligence and faithfulness in examination, an unprejudiced and candid spirit in weighing testimony, and sincere and fervent desires to know and receive the truth, whatever it may be. If, with such a spirit, we fall into any error, it will not bring guilt upon our souls, nor will God condemn us for it. But if such is not our course, the spirit and temper of our minds, and our desires, we shall bring guilt upon our oa\ti souls, if we fall into error, and subject ourselves to the rebukes of the Most High. And even if we escape all error and attain all truth, it will secure no reward, because it will result from circumstances, not from our own endeavors after it.^ * Whewell's Elements of Morality, Vol. 1, pp. 243, ^ 336 and 327, <^ 455. Vol. 2, p. 113. ch xiii. Harpers' Ed., 1845, 2 Vols. 16mo. "Undoubtedly the reception of a system, so pure in spirit and tendency as the sfospel, is to be regarded 16 universalist's assistant. If such be the state of the case, how important it is, that we diligently and earnestly inquire after the truth, and give all that claims to come from God, a candid and fair examination, however widely it may differ with our present views I We may not innocently sit down and give ourselves up to inaction, as intellectual beirgs, in reference to religion, under the vain and presumptuous notion, that we have attained all truth, without any admix- ture of error. The idea of our own infallibility or that of our sect, is no less preposterous and absurd, than the claim for the infallibility of the Pope, or any other saint of the Romish calendar. What imperfect creatures we are ! How little do we know, much as we may boast of our intelli- gence! With all the distinguishing powers God has conferred upon us, how little can we see ! How liable we are to be mistaken, even about the most ordinary affairs of life ! How constantly are we committing mistakes and falling into errors, even upon the most plain, simple and obvious mat- ters that fall under our observations ! When we in general, as a favorable sign. But let a man adopt this religion, because it will serve his interest and popularity ; let him shut his mind against objections to it, lest they should shake his foith in a gainful system ; let him tamper with his intellect, and for base and selfish ends, exhaust its strength in defence of the prevalent faith, and he is just as criminal in believing, as another would be in rejecting Chris- tianity under the same bad impulses."' Channing's Works, Vol. X p. 320; Boston. 1841. INTRODUCTION. 17 go forth upon the earth, the very grass, earth and stones, which we tread under our feet, are covered with tlie thick veil of mystery ! Whence came this grass, this earth, and these stones ? How does this grass grow ? A\^iy is one kind of grass produced upon any given spot, rather than another ? Why is it green, rather than red, black or some other color? Why is the ground, in any given place, composed of gravel or sand, rather than argile, alluvium, or some other kinds of earths ? And these stones, of what are they composed ? What has given them their peculiar forms and appearances ? How many can answer such inquiries as these ? And yet the answers to most of them, are clearly within the range of our powers. We are endowed with our five senses, to guide us in our connexion with the material world ; and yet, perfect as these are, the utmost wariness and caution, and continual effort is requisite to prevent us from committing mistakes. But with a full knowledge of all this, hardly a day passes but it is the witness of our betrayment into some error, much, perhaps, to our mortification, if not to our injury. With reason and experience to guide us in business, how many errors we commit in our cal- culations and plans ! Nor is the loftiest genius and the largest experience sufficient, to protect men against this liability. If we are so much exposed to errors and mis- 2^ 18 universaltst's assistant. takes, from the imperfections of our nature, in relation to things of every-day life and of the out- ward and material world, and so limited in our knowledge of those things, subject to the examina- tion of the senses, can we regard ourselves as having attained all truth, and as exempt from all liability to errors and mistakes, in reference to that greatest, grandest, highest, and most sublime of all subjects, religion — that subject which deals with the mysteries of the soul, and the world to come ? And should not this very danger lead us to exercise modesty, humility and fear, in deciding upon the claims of our brother's peculiarities of faith, to con- sideration ? Should it not lead us to pause, con- sider and examine, with the utmost fairness and candor, the opinions of others, before we venture to assume we are certainly right, or censure and con- demn them, as in grievous and hurtful error?. This, surely, is one of the most plain and obvious inferences from these facts. With these views of the importance of attaining religious truth, to the formation of a right char- acter, and of our liability to error, I cannot but regard it as perilous business, for any one to shut up his mind against all new light upon the sub- ject of religion ; to stifle all inquiry ; to smother every doubt about present views, as profane ; or to treat what is claimed from any respectable source, as truth from heaven, with neglect and contempt. INTRODUCTION. X9 before a thorough and candid examhiation of these claims has been made. In such a course we shall not be held guiltless by our iviaker. It was this spirit which led the Jews to reject Jesus. Let us beware of its indulgence, lest we are found fighting against God, and are involved in a like condemnation. Is it with these views, and for the purpose of aiding my fellow-Christians in their inquiries after truth, that this work is entered upon. Before enter- ing upon it, a few explanations are necessary, that the author and his readers may have a fair under- standing of each other's meaning and intentions. The terms Universalists and Universalism are placed in the title-page, and will frequently occur in this work. Different senses are attached to these words, at the present time, in the religious world, even when applied to the denomination of Christians which bear that name, and used to describe their views. Hence it seems necessary that an explanation of ^vhat is intended by these terms, be made. What is Universalism ? Who are Universalists? I reply, Universalism is a doctrine^ not a system of doctrines. I say it is not a system of doctrines, because many of those who are known by this name, hardly hold any two doctrines in common, except such as are held in common by all who claim to be Christians. They agree in but one doctrine as distinctive and peculi 20 universalist's assistant. and upon which the name is founded. Let a system of doctrines be adopted, and the attempt be made to enforce it as Universalism, and those who now live together in harmony and good fellowship, would be alienated from each other, and the denomination torn into fragments. What, then, is this peculiar, distinctive and characteristic doctrine ? I answer negatively, that it is not the belief, that all the consequences of human conduct are confined to the present mode of being, as is sometimes represented. Such a restriction of the meaning of the term, w^ould convey the idea to the world, that the distinguishing faith of the denomination of Universalists, is the belief of a mere negation — that all the consequences of men's habits of thought, feeling and action, are confined to the state this side of the grave. But this is not, neither was it ever ^fact. There never has been a time since the denomination had an existence, when more or less of the members, both clergy and laity, were not believers in the doctrine of future punishment, or that present conduct would affect the future condi- tion of man. How false, then, is such a definition ! But such a representation is not only false in fact, but wickedly unjust. If thus restricted in its meaning, the term Universalism is despoiled of its distinctive character. It is no longer a proper name, pointing out a particular class of religionists, but becomes a common name, descriptive of a genvs INTRODUCTION. 21 under which are several species. Admit such a definition, and the Deist and Atheist, who deny the truth of revelation, that man exists at all after the dissolution of the body, contemn public worship, and scoff at and ridicule all the great truths of religion, are as much Universalists, as those are, who beUeve in the existence of God, the truth of divine revelation, and human accountability; in Jesus Christ, and own him as their Master and Saviour; in the importance of social and public worship to man's progress in piety and virtue ; and in the doctrine of human immortality, and that every hum.an soul shall at last arrive at purity and bliss, and endeavor to live devoted and godly lives ! And why ? Simply because all alike believe, all the consequences of human action are confined to the present mode of existence, while there is as wide a difference in their positions, as there is between light and darkness — the one believing, that this is the case, because man will not exist after his mortal dissolution, and the other, because all men will be cleansed from all moral defilement. How unjust and false, then, is a definition which involves such consequences ! I remark then, affirmatively, that Universalism, instead of being a mere negation, is a positive affirmation. It is the simple doctrine of the final salvation of every human soul. It is not the mere denial of the doctrine of endless punishment, but 22 universalist's assistant. the positive affirmation, that all men will ultimately attain to holiness, and consequently to happiness. And those who embrace this doctrine, however widely they may differ in regard to other points of belief, are Universalists, theoretically. Should I go more into detail, in defining what is meant by the term Universalism, by those who pro- fess it, I would say, that they mean by it, not that the whole human family shall be delivered, so much from outward and material flames ; not from the unimaginable terrors of a world of woe ; not from everlasting perdition ; but from what is more to be dreaded — from sin itself; from the evil of their own minds, which is the cause of what men do and are to suffer, as moral beings. They mean by it deliv- erance from the control of wrong principles and hab- its ; a purifying of all souls from all that is base and vile, in thought, affection and principle ; a removal of all the guilt and contaminations of sin ; a pluck- ing of all souls from that hell of darkness and guilt, into which the soul of every wicked man is plunged ; that by being thus renovated, they are exalted to heaven. This is the fact in reference to both classes of Universalists. All the difference there is between them, in regard to this matter, is as to the manner of attaining this end. Those who believe the con- sequences of human action extend beyond the pres- ent state, suppose salvation to be attained in all cases, throuj^h each individual's own nsi'encv — the LNTRODUCTION. 23 volunUiry exercise of his own powers, under God's blessing ; and in so far as it relates to the present life, those who believe all the consequences of men's conduct are confined to this mortal existence, fully concur in this view. But they do not suppose this principle applies to another state. They think, that at death, or between death and the resurrection, all the corruptions of every human soul will be purged out, by some mysterious agency, wholly indepen- dent of the individual's volitions and the exercise of his own powers. "^ Such is Universalism as it is understood by its friends; and although there seems to be a wide differ- ence, so far as practical tendencies and influences are concerned, between the views of the two classes, as to the manner of attaining this great end, they agree in maintaining, that holiness is indispensably necessary to happiness, in all worlds; and it is on this ground, they are united together as one division of the church. They differ only in regard to the method by which this state of soul is attained, in the * This view is only the popular view universally appUed. That is, it is the popular view relative to those termed the regenerate, extended to all men, and I cannot see, if the regenerate are to have their few remaining corruptions at death, purged out by some means, independent of their own volitions, or the exercise of their own powers, why the more numerous sins of the iinre generate, may not be removed in the same way and upon the same principle. The one is cer- tainly as rational, and philosophical, and. indeed, scriptural as the other. 24 TJNIVERSALISX'fci ASSISTANT. world of spirits, which manifestly involves impor- tant consequences, in its bearings upon the present conduct of men, for if the condition of the human soul, upon its entrance into a future state, is not to be at all affected by the character formed in the present state, the motive to effort, in cultivating a character in conformity with God's law, is mani- festly much weaker, than under the view, that all holiness is to be attained, in all worlds, by the exer- cise of our own volitions and powers — that it is the result of action, not a thing mechanically to be con- ferred upon the human soul, by some outward or foreign agency. From what has been said, it appears, then, that Universalism is the single doctrine of universal sal- vation, flowing out of universal holiness, without reference to the manner or method by which holi- ness is attained. In other words, it is the restora- tion of the whole human race to goodness and vir- tue, and, as a consequence, to happiness. Against this doctrine, many objections have been urged, from various sources, and it is the design of this work to meet and answer these objections, for the purpose of removing the difficulties they present to many minds, in the way of embracing Univer- salism. This topic is selected, because no work exists at present, which covers this ground, directly and specifically, that can be put into the hands of an inquirer, and the want of something of the kind INTKODUCTION. 25 is often felt,. For direct proof of the doctrine, the reader is referred mainly, to works already in exist- ence in abundance. In the discussion of the several topics that will claim the attention, it will be the object to give it as much of an affirmative character, as is consistent with a 'jLegative position. In meeting the several objections that will pass under review, it will be the effort to throw as much light upon the general sub- ject, as the extent of the work will admit. The point of doctrine involved in this discussion, I regard one of transcendant interest and importance, aside from the consideration of its being a religious matter. When we look out upon the world, and see the scene of darkness, confusion and misery that is presented to the mind's eye — the strife and contention, sorrow and despair, degradation and want, sin and misery ; the hum.an race debased and enslaved by unholy desires, by vice and crime, by wars and fightings, by domestic and civil commo- tions, and all the turmoil and wretchedness there is in the world, Universalism, like an angel of light direct from heaven, comes and tells us, that all this distressing scene shall give place to one of glory and peace ! It tells us, that God has so arranged things, that a time shall come in his infinitely wise ;"'nd beneficent counsels, when a scene of order and harmony shall succeed to this of confusion and strife, and man become the universal friend of man. It tells 26 u^^iveiisalist's assistant. us a time will come, under the divine government, when every degi'aded, enslaved and suffering one shall be relieved, elevated and brought into the glo- rious liberty of the sons of God ; when sin and crime shall cease, all evil passions be hushed to rest, and order, harmony and love shall not only prevail throughout the vast domain of the Creator, but in every human soul ; and that all this shall be brought about through the mediation of Jesus Christ, acting upon human volitions. When we look about us, and see how wide are the ravages of death — one after another of our neigh- bors and friends cut down on our right hand and on our left — leaving mourning husbands, widows, pa- rents, children, brothers, sisters and friends, whose tears would make a mighty river, Universalism gently whispers in our ears, "Weep not;" for hus- bands and wives, parents and children, brothers and sisters, neighbors and friends shall all meet again, where sickness and death, sorrow and crying shall be unknown. It tells man, that a time will surely come, when there will be no bereaved husbands, no widows, no childless mothers, no broken circles of domestic love or social affection ; but all husbands shall meet their lost wives, and all wives their lost husbands ; all parents their children, and all chil- dren their parents ; all brothers and sisters, neigh- bors and friends, each other, no more to be separated forever ! It tells him every wound shall be healed, INTRODUCTION. 27 every lost one found, and not one of earth's unnum- bered millions shall be missing from the sun-light of God's countenance ! Is not this a bright and glorious prospect for our race ? Who that has the heart of a man, must not contemplate such a consummation as the result of Christ's mission, with dehght? What can be more grateful, than such a view, to a pure, benevolent and Christian mind and heart? Pause and meditate upon it a moment. A fallen world elevated to God ! A family of prodigals returned in penitence and tears, to a father's house ! A race of rebels brought back to their allegiance to the Infinite One ! The 'Universe attuned in every pulsation, in harmony with its Creator, its soul ! What more grand and magnificent spectacle could be presented to the human mind ! It is aii the largest and most philan- thropic heart can desire, and the most comprehen- sive and generous mind imagine. Let not the reader say, as many have said before, " It is too good to be true ! " Nothing is or can be too good for the Infinite Father to do. But let this very excellence of the view, commend the subject to your most devout and serious attention, and make you feel that it is preeminently entitled to a candid and fair investigation. This is all its believers ask for it; and if others cannot see as they do in refer- ence to it, they can only lament their misfortune. Besides this, there are circumstances in which 2b UNIVEIlSALT^^T S ASSISTANT. men are often placed, when nothing but Universal- ism can meet the wants of the most pure, devout and pious minds and hearts. When called, to part with children or friends upon whom our fond- est affections are placed, by death, who have, gone away without that preparation we may deem ne- cessary for a world of bliss, upon entrance into the spirit-land, what can meet our wants, in the sad hour of separation, but a hope that there is yet room for them to return ; that the door of mercy is still open, and a Father's arms still extended to receive them, when they will turn toward him in penitence and faith ? This is what the heart desires above all things, in this extremity ; and the more pure and Christ-like it is, the more earnest these desires. But these desires cannot be answered, nor these ■wants met, except by I niversalism. Is not this doctrine, then, worthy of the most profound attention of every human soul ? It surely is so ; for all are liable to be placed in these circumstances, and if we do not possess such a faith, we shall be left com- fortless. It will not do for us to try to comfort ourselves, in that hour, with saying, " God is just, and will do right with my child or my friends." If such are our views of his character and his government, that we think he can consistently doom any soul to endless perdition, it will be a hopeless task to attempt to make our hearts fed, that ^uch a fate is just, much less INTRODUCTION. 29 inerciful for our children or friends. It can afford no comfort. May I not expect, then, a candid and serious examination of what is herein said, in defence of Universalism, by every one into whose hands this volume may fall ? This I demand of you as an accountable being, w^ho must answer to God for your doings ; a regard for your own comfort, and your highest and best good, as a moral agent and a spiritual existence. 3=^ 30 CHAPTER II. MISCELLANEOUS OBJECTIONS CONSIDERED. SECTION I. THE SAFE SIDE. " On the ground of prudence, I am constrained to reject that system. It is a maxim, the correctness of which you will readily admit, that in every question of duty and hap- piness, where one side is doubtful and the other safe, it is the part of wisdom to take the safe side. Act according to this maxim, and you cannot be a Universalist." * This objection has undoubtedly produced a tre- mendous effect upon a certain class of minds. It has unquestionably deterred many an honest and simple- hearted person, from all attempts at free religious inquiry. They are afraid if they venture to inquire, they may be led to adopt views other than they now hold, and these Qiiay prove false, and in con- sequence they may be eternally damned ; forgetting entirely that they may now be in error, and exposed in the same way. In reply to this objection, I remark, in general terms, that plausible as it may seem at first view, this objection is a most miserable and shallow sophism, as will be shown by several considerations. 1. This objection is founded upon the idea, that « American Tract Society's Tracts, No. 224, p. 1. MISCELLANEOUS OBJECTIONS CONSIDERED. 31 the simple belief of a truth, is an infallible surety of salvation, without any reference to other circum- stances. But this is a position to which no Protes- tant will adhere. Even the most strenuous believer in the doctrine of endless punishment will admit, that an individual may most cordially and heartily receive that doctrine as the truth, and yet be eternally lost. Wherein, then, is the safety of believing this, more than its opposite ? 2. I remark, that belief is not the subject of volition, or any prudential considerations, except in an indirect way. It is the result of evidence sup- posed or real. The only way in which belief can be effected by our volitions, is in reference to evi- dence and its consideration. Men may shut their eyes against the light, and so rush on in darkness ; or cuhivate an uncandid spirit, and thus be blinded to the force of evidence, and in this way they may be governed, in their belief or unbelief, by their volitions, to a very great extent. But w^hen a man has his eyes open and is possessed of a candid and serious spirit, his belief is controlled by the evidence presented to his mind He must believe according to the evidence he sees. Hence it will be seen, that the supposed safety in this case, lies not in the belief but in the avowal of one's convictions ; for it is the avowal only of a candid man's honest convic- tions, that is entirely subject to his volitions, or any prudential considerations Avhatever. So that the 32 universalist's assistant. amount of the matter is this ; that it is safer to pro- fess a belief in the doctrine of eternal punishment, Avhile we really believe it is false, than honestly profess a belief of the doctrine of universal salva- tion ! In other words, this objection is, in effect, maintaining that it is safer , under God's government, to be a hypocrite, than an honest man ! 3. This objection involves consequences in an- other direction, which the objector himself will not admit. It is admitted on all hands, among Protes- tants, that a man may be saved if he is truly pious, whatever may be his religious belief. " But," says the Papist, " the whole Catholic Church, amounting to the larger part of the civilized world, hath ever held, and now holds, that no man who dies out of her communion, however deep and fervent his piety, can possibly be saved. Now admitting that the Catholic church may be wrong, no man has any- thing to fear from entering her ample bosom, and living piously there ; for Papist though he be, he will be saved ; but if she is right, the man who rejects her, loses everything beyond remedy. Hell is his everlasting portion." Does not prudence, then, demand that we should all become Papists, if the objection under consideration has any force ? From what has already been said, it will be seen that the reason of the thing shows, that it is just as safe to believe Universalism, as endless misery. I shall now show that it is so, from the Scripture MISCELLANEOUS 0E3ECTI0NS CONSIDERED. 33 representations of the matter. The argument from this source will be what logicians call the argumen- turn ad hoviinem, that is, an argument drawn from, the admitted premises of an opponent. What I mean is, that I shall admit, for the sake of the argument, the objector's interpretations of the texts I shall quoto, so far as their application is concerned, and then show, from these xQiy texts, that the believer in endless misery is no more safe, if his own doctrine is true, than he w^ho believes Univer- salism, so far as their eternal states are concerned. Those who believe the doctrine of endless misery, generally maintain, that there is to be a day of general judgment, when every man is to be tried, and acquitted or condemned, according to a certain rule, and that this decision fixes the condition of the soul for eternity. This belief is founded upon that class of texts, w^hich speak of Christ's coming to judge the world, in the last day. Admit there is to be such a judgment, and that by its decisions man's destiny is fixed for eternity, and the question arises, — AYhat is the ground upon which the deci- sion is made ? In other words, — For what is one class to be acquitted ; and, For what are the others to be condemned ? To satisfy our minds upon this point, it is only iiecessar}'' for us to examine the descriptions of what is supposed to be the great da}- of final account — the general and finnl judgment, found in 34 tjniversalist's assistant. the Scriptures. How do they represent (he matter ? I will take the following passage as a distinguished example. " When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory ; and before him shall be gathered all nations ; and he shall separate them one from another, as a shepherd divideth his sheep from the goats ; and he shall set the sheep on the right hand, but the goats on the left. Then shall the king say unto them on his right hand, come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I Avas an hungered, and ye gave me meat ; I was thirsty, and ye gave me drink ; I was a stranger, and ye took me in ; naked, and ye clothed me ; I was sick, and ye visited me ; I was in prison, and ye came unto me. Then shall the righteous answer him, saying. Lord, when saw we thee an hungered, and fed thee ! or thirsty, and gave thee drink ! When saw we thee a stranger, and took thee in ! or naked, and clothed thee ! Or when saw we thee sick, or in prison, and came unto thee ! And the king shall answer and say unto them, Verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." ^ From this it will be perceived, that these persons *Matt. 25: 31—40. MISCELLANEOUS OBJECTIONS CONSIDERED. 35 were not approved, or pronounced righteous, merely because they believed one doctrine or another. Their belief is not named or called in question in any way. The king does not say, come unto me, ye blessed of my Father, because ye have believed the system of doctrines denominated evangelical or unevangelical. Nor did he pronounce them his friends and blessed, because they belonged to the Catholic, Episcopal, Presbyterian, Congregation- alist, Baptist, Methodist, Unitarian, Universalist or any other church whatever. The entire proceeding in this case, was predicated upon what the individ- uals really were as men, in their doings. They were commended and received into favor, on ac- count of their acts of practical goodness — their acts of kindness and benevolence toward the suffering of their race, which was regarded and treated as if done to the Judge himself. I ask, then, is not the individual who sustains the character represented in this description of the judg- ment, perfectly safe, whatever may be his specula- tive belief, even if this decision fixes his final and everlasting condition ? Is not the Universalist who sustains the character therein described, just as safe as the believer in endless misery ? It is even so ; for it is their loorls, their actual doings, the character they form, not their belief which secures the approbation of the Judge. Why, then, is it not just as safe for pious and good men to embra^^e 36 UA-IVEi:,-ALIr:T ^5 ASSISTANT* Uni verbalism, as an}^ other ism, so far as their eter- nal interests are concerned ? I cannot see. Let ns now see why those on the other hand were condemned. " Then shall he also say unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels; for I was an hungered, and ye gave me no nieat ; I was thirsty, and yc gave me no drink ; T was a stranger, and ye took me not in ; naked, and ye clothed me not ; sick and in prison, and ye vis- ited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee ? Then shall he answer them, saying. Verily I say unto you, in- asmuch as ye did it not to one of the least of these, ye did it no^ to me. And these shall go away into everlasting punishment,' but the righte- ous into life eternal.'"^* Hence it will be seen, that these persons were condemned upon precisely the same principle, that the others were approved. They were not con- demned on account of their belief- — not because their beli?f was wrong — not because the}^ believed toa much or too little; but for their deeds; for neglect- ing or refusing to perform the common duties of life — the duties of kindness, benevolence and char- ity. The misfortunes, calamities and sufferings of *Matt. 2'j: 41—46. MISCELLANEOUS OBJECTIONS CONSIDERED. 37 their kind, had not excited their commiseration, or moved them to acts calculated to afford relief to the suffering. In a word, they were condemned, be- cause they had been selfish, unfeeling, unpitying. There are one or two things in this description of the judgment, to which I wish to call the especial attention of the reader, although a digression from my main design. Their importance must be my apology. It will be observed, that one class is approved and blessed because they had done certain deeds, and the other condemned because they had not done them. Now these deeds are mentioned, merely to present to our minds, in a stronger light, the char- acters of these two classes of men. It was not so much for the deeds done by one class, that they were approved and blessed, and the deeds neglected to be done by the other, that they were condemned, as for the characters they sustained, of which the deeds done or neglected are the representatives. On no other supposition can we explain the circum- stance, that those who were condemned, are charged with no positive crimes, no malicious or positively wicked feelings, but simply with a neglect of duty, without any reference to the motives or feelings which dictated them. When a judgment is to be passed upon men's actions merely, the motives, feelings and principles which actuated the individual, are always to be taken 4 38 universalist's assistant. into the account ; but when a man's character is the subject of inquiry, not only his positive doings, but his neglects, are good evidence in the case, espe- cially his habitual neglects. Indeed, these are more sure and positive testimony as to what an individu- al's character is, than any individual acts of positive wrong would be ; for individual deeds of positive wickedness, might be the effect of powerful tempta- tion, or strongly excited passion, vrhile there is no settled depravity of heart ; but habitual neglect of the common duties of life, such as are named in the Scripture just quoted, is the cool, deliberate and unprovoked work of an all-devouring selfishness, which cares not what becomes of the rest of the world, or how much it may suffer, if so be, that it is not disturbed in its enjoyments. Such neglects give the stamp of certainty to a man's character, as no acts of positive wrong could do ; for in such acts evidence is afforded, as to the feelings and princi- ples at the time of their perpetration only ; but such neglect fixes the seal of reprobation upon the indi- vidual, not merely for the moment, but upon his character. It demonstrates what he is uniformly and unvaryingly, as a man. Another thing that we should observe, in this account, is the kind of character so distinctly brought out, as the ground of man's acceptance or rejection with God. It is what is and ever has been too lightly esteemed by the most of Christians ; so little MISCELLANEOUS OBJECTIONS CONSIDERED. 39 has it been valued, that some have even sneered at it, as mere human goodness, or natural amiability of character. It is that simple and unostentatious goodness of heart, which prompts men to spontane- ous acts of kindness and charity ; to seek to pro- mote the good and happiness and relieve the dis- tresses of those around them, without once thinking there is any peculiar merit therein. Hence, when those who were approved and blessed, were told why, they were surprised. They did not know, that they had done any such deeds. So wath those who were condemned ; they were equally ignorant of their neglect. Thus the truth is illustrated, that it is those acts about which men think the least, that are the truest index of the character, and which con- tribute the most to its formation. So also the fact is exhibited in a striking light, that what is done or neglected to be done to our fellow-men, is regarded and treated by the Almighty, as if done to himself. The same general character pervades and distin- guishes all the descriptions of the judgment, con- tained in the Scriptures. It nowhere proceeds on the ground of a man's belief; but always on his conduct, considered as the representative of his character. The inquiry is not, whether he is orthodox or heterodox ; but whether he is good. It is not asked how many have been his prayers and religious performances ; ^ but whether he is pos- * I would not be understood by this to imply, that prayers 4U UNIVERSALIST S ASSISTANT. sessed of those pure principles, and that sympathy with his kind which lead him to spontaneous acts of kindness and benevolence. As a further confirmation of this position, the fol- lowing texts are adduced. " For the Son of man shall come in the glory of his Father, with his angels ; and then shall he reward every man accord- ing to his works ""^ " Behold I come quickly; and my reward is with me, to give to every man accord- ing as his work shall be Blessed are they that do his commandments, that they may have a right to the tree of life, and may enter in through the gates into the city."t "Marvel not at this ; for the hour is coming in the which all that are in their graves, shall hear his voice, and shall come forth ; they that have do7ie good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation." t- The parable of the rich man and Lazarus,^ may serve as a further illustration of my position. The rich man was not sent to hell to lift up his eyes in torment for his heresy, nor was Lazarus placed in Abraham's bosom on account of his orthodoxy. and religious observances are ot no consequence, or that they may be neglected without peril. All I mean to say is, that they are of no value as ends. But as means, I regard them as of great importance. As such, they are indispensa- ble to the attainment of the highest Christian excellence. * Matt. 16 : 27. t Rev. 22 : 12, 14. X John 5 : 28, 29. ^ Luke 16 : 19—31. MISCELLANEOUS OBJECTIONS CONSIDERED. 41 The only thing brought against the rich man, was his want of a proper degree of attention to the wants and necessities of the poor and suffering at his gate. He was so entirely absorbed in securing his own selfish gratification, that he had no thoughts or attention to bestow upon the poor and suffering around him. His very dogs were more humane, and manifested a kindlier interest in the sufferings of his race, than their master. From what has been said, it is manifest, that admitting these texts refer to a final judgment, and the eternal condition of men in the world to come, their respective states and conditions do not depend upon what they have honestly helieved or dishe- lieved ; but entirely upon what they are — upon what they have done as an exponent of what is their characters. In order, then, to be safe^ or on the safe side, what must we do ? Must we believe certain doctrines, subscribe to certain creeds, or join certain churches ? Not at all. In this judgment, sects and parties are unknown, as well as creeds and dogmas of belief. Doctrinal belief is never called in question. The only inquiry in regard to every individual is — " What have you done ? How have you lived ? Have you been ready to minister to the wants and necessities of the needy and suffer- ing, as your circumstances would permit ? In other words, have you an amiable and kind heart j a pure, benevolent and good character ?" 4^- ^ . * 42 universalist's assistant. What, then, is the conclusion of the whole matter ? Plainly, that a Universalist with these qualifications, is precisely as safe as a believer in endless misery, admitting that doctrine true, and the latter without those characteristics, is as unsafe as the Universal- ist. There is no difference. Where, then, is the safe side or the tv^o chances of the believer in the doctrine of endless punishment ? and where the danger of believing in Universalism, if these things are true ? The truth is, be the views of Universal- ists true or false, they are just as safe as those who reject these views, so far as their final and eternal state and condition is concerned, if they have as good hearts and as pure and unblemished characters^ of which their habitual doings and neglects must be the witnesses. The one has not the slightest advau'. tage over the other, in this respect. It is a common remark of the candid among those who do not believe Universalism, that a man who really believes this doctrine, must be one of the happiest men in the world. Now if this witness is true, and the Universalist who is an honest and true man — a man who fears God and works right- eousness, is as safe, so far as his final state is con- cerned, as those who reject his views, admitting the doctrine of endless misery true, has he not a decided advantage over the believers in the latter doctrine, so far, at least, as his present happiness is concerned? Instead, therefore, of common pru- MISCELLANEOUS OBJECTIONS CONSIDERED. 43 dence requiring men to reject Universalism at once, does it not demand, that so far as relates to their present happiness, they should eschew the opposite ? Does it not demand, that men should endeavor to convince their minds, that Universalism is true, let the fact be as it may, rather than fear to receive it, or reject it without examination ? It surely is so. SECTION II. THE SAFEST SIDE. In the last section, it was my object to show, that even admitting the doctrine of endless suffering trae, the Universalist is just as safe, other things being equal, as the believer of that doctrine. Let it not be inferred, from this, that belief is to be regarded as a matter of small importance. It is of the very highest importance ; for it is the founda- tion of all correct moral action ; it is vrhat distin- guishes the Christian from the Infidel ; and it exerts a great and abiding influence upon men's feelings, dispositions, principles and conduct. The influence it exerts upon any individual's character, must depend upon the prominence it holds in his mind. If it absorbs all the powers and faculties of his soul, it will become a ruling principle within him, and his character will become an exact embody- ment of his inward faith. Bat however loosely a 44 universalist's assistant. man may hold his belief, it will exert some influ- ence in the formation of his character, eithei for good or for evil. I know, indeed, that few men who adopt a good faith, ever become so good as their faith is ; and equally true is it, that few men professing a had faith, become as bad as their creed is. The good influences of society, and the redeeming qualities of human nature, hold them back, so that they are afraid or ashamed to do as bad as is the promptings of their unhallowed faith. But in spite of all internal and external influences, belief will do much in giving a determination to human character — vastly more than most persons imagine. A good faith contributes to the formation of a good char- acter ; and a bad faith will tend to form a bad char- acter, however its influence may be modified by public sentiment, and the individual's sense of pro- priety. Hence that belief must be the safest, which has the strongest and most powerful tendency to secure the formation of such a character, as the gospel demands ; and it is my purpose to show that Universalism is that belief. The Saviour has reduced the whole of human duty to two requirements, which are the original elements of all correct moral action, " Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it ; Thou shalt love thy neighbor as thy* MISCELLANEOUS OBJECTIONS CONSIDERED. 45 self. On these two commandments hang all the law and the prophets." ^"^ These are the principles from which must flow those good works, that secure the approbation of Heaven. And the man who is governed in all his ways hy these principles, is perfectly safe, for time, and for eternity, be the doctrine of eternal punish- ment true or false. It can make no difference. Nor can it make any difference whether he believes or disbelieves it, if he really sustains such a char- acter. The only difference it can make with any person, is its favorable or unfavorable tendencies upon the character. Which of the two doctrines under consideration, has the greatest tendency to form the character required by the gospel ? In reply, I remark, that it is a law founded in the nature and constitution of things, that like shall produce like. It is a law that obtains in the moral as well as in the physicLil world. Love will beget love, and hatred will beget hatred. Hence the pos- session of such affections and principles as are demanded by the Saviour, must greatly depend upon the views that are entertained of the Divine charac- ter, as unfolded in the plans and purposes of God, and the nature of man. Hence it is necessary that we discover something lovely in an object or an individual, that our affections may be secured. That we may love God, we must see something in *Matt. 22: 37- -39. 46 universalist's assistant. his character, as manifested in his plans, purpo- ses and works, which renders him lovely. So in regard to man. We must be able to discover something in him, as the workmanship of God, that can claim our attachment, or we cannot love our neighbor. Consequently the doctrine that pre- sents the most that is lovely in the Divine character, and the most attractive views of human nature, must be the safest doctrine to be received by men, even admitting eternal consequences are attached to our doings. Which of the two doctrines under consideration does this ? Before we can return an answer to this question, it is necessary for us to take a view of the character which ea^h ascribes to the Deity. I will take the doctrine of eternal punishment first, and will pre- sent the matter in the language of a believer of this terrible doctrine. "The G \ that holds you over the pit of hell, much as one holds a spider, or some loathsome insect, over the fire, abhors you, and is dreadfully provoked ; his wrath towards you, burns like fire ; he looks upon you as worthy of nothing else, but to be cast into the fire ; he is of purer eyes than to bear to have you in his sight ; you are ten thousand times more abominable in his eyes, than the most hateful and venomous serpent is in ours." "^ " If he eternally hates you, he will act in his * Edwards' Works, Vol. 7, p. 496. BIISCELLANEOUS OBJECTIONS CONSIDERED. 47 dealings with you, as one that hates you with mere hatred, without any love or pity. The proper tendenc}^ and aim of hatred is, the misery of the object hated ; misery and nothing else. So that you may expect God will make you miserable, and that you will not be spared ; for sparing is not the elTect of hatred, but of pity and mercy, which is quite a different thing from enmity.''^ Such is the representation of the Divine character by the doctrine of endless misery, and is there any- thing in it that is lovely? Is it a representation calculated to excite our admiration, or call forth our affections ? Surely not. But on the other hand, it is revolting to the very last degree, in the view of every pure and good mind and heart. Men may fear to express it, or even confess the truth to their own minds ; but they can have no other feelings than those of dislike and abhorrence of such a character. Such vievrs cannot excite reverence, gratitude and love in any soul, however it may paralyze it with terror. All the dark and appalling views of God's character, presented by this terrible doctrine, can do, is to petrify with terror, and fill men's minds with amazement, and their hearts with dread, to subdue the soul, fasten upon it the chains of slavery, and extort from the individual, a pretence, a profession of love, to escape impending vengeance, but it will be all pretence. The feeling * Edwards' \Vorks, Vol. 7, p. 201. 48 UNIVEIISALISX'S ASSISTANT. cannot be there. As well might they be called upon to love the hateful hyena, whose hideous jaws are besmeared with a brother's blood ? Beside this, if like begets like, what effect must the contemplation of such a character have upon the individual that worships it? Must it not tend to form the same character in him ? Will it not lead to the cultivation of the same temper and dis- positions as are exhibited in his ideal of perfection, which is always embodied in the object of worship ? The history of the world shows that it is so."^^ Let any man copy, in the temper of his mind and the feelings of his heart, the character ascribed to God, by the doctrine of endless misery, in the above extracts, and carry them out in his dealings and intercourse with mankind, so far as his capabilities and circumstances will permit, and would it be safe either for the individual or the community ? The religious world once undertook to copy the example of the Almighty, as he is represented by this doctrine, and it gave birth to the Inquisition, that most infernal of all the engines of mischief ever invented by man. And in so far as men have ever attempted to carry the principles and spirit of this doctrine into their intercourse with each other and the government of society, they have brought misery, degradation and ruin upon the world, and drenched the earth in blood. Is the belief of such *Univqrsahst Quarterly. Vol. 1., p. 256. Art. 24. MICELLANEOUS OBJECTIONS CONSIDERED. 49 a doctrine safe ? It cannot be ; for if the evil, cruel and diabolical things that have grown out of its belief, and the attempts of men to carry its princi- ples into practice in human society, are subject to the same reprobation as other evil deeds, and the doctrine itself proves true, no men are more cer- tainly sealed victims of eternal torments, than vast multitudes of its most sincere believers and staunch defenders, and that, too, on account of endeavoring to practise in conformity with iheir faith ! What can be more unsafe, than the belief of such a doctrine J Surely nothing ; for it not only interposes an insu- perable barrier against complying with the first great command, but leads men to form characters, which must secure their condemnation ! Equally unfortunate are the tendencies of this doctrine, in relation to the second great command- ment. It presents the most dark and repulsive views of human nature. It describes men as " ut- terly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil,"^ so that although they " may have spoken the language of kindness to their friends, given useful instruction to their children, salutary advice to their neighbors; " although they " may have fed the hungry, clothed the naked, and attended, with decency, the public * Cambridge and Saybrook Platform, Confession of Faith, ch. 6, ^ 4. 50 UNIVERSALIST S ASSISTANT. worship of God, these same actions are all sinful ;" so that " every thought, every train of reasoning, every conclusion, every imagination of the heart, and every purpose of the understanding, has been evil, and only evil, and that continually.'"^ This while they are unregenerate. Let any man entertain such views of his race, and what must be the effect upon his mind and feelings ? Must it not be to make him distrust all men ; to make him regard all goodness and virtue as shallow and insincere, unless accompanied with some sectarian badge ; to make him narrow and exclusive in his views and feelings ; and to harden his heart against his race ? How can any man, who regards the great mass of mankind utterly desti tute of all goodness, the enemies of God and all good, from their very natures, however aimable in their external conduct, and eminently virtuous in all their ways ; who regards them as fiends in human shape ; minions of satan, clothed in gar- ments of light, have any love for themi ? He surely ought not to love them. It is a virtue to hate man- kind, as one would satan himself, if such is their character. So that this doctrine interposes a pow- erful barrier against a compliance with the second great commandment. There is still another way in which this doctrine * National Preacher. Vol. 4, p. 222. No. for August, 1829. MISCELLANEOUS OBJECTIONS CONSIDERED. 51 operates against the formation of such a character, as the gospel demands. It describes all the demands and duties of religion, so far as relates to their character in the sight of God, in such dark and dubious terms, that no human understanding can apprehend them. It thickly spreads darkness and obscurity over the whole duty of man, and then calls upon him to engage in its performance, under the penalty of everlasting destruction ! It hedges up the way of life with impenetrable darkness, and then calls upon men to escape from impending vengeance ! If they complain that they cannot un- derstand its directions, nor see the way it describes, it mocks them with the declaration, that they are not expected to see or understand, because their spiritual eyes have not been opened, and their understandings are yet carnal ! In other words, it demands of men that they shall do, without under- standing, and walk, with a firm and undeviating step, without seeing ! Thus does it fill men's minds with hesitancy and doubt. They fear to go forward, lest they should go wrong ; to go back- ward, lest they should stumble ; to go to the right hand, lest they should enter the wrong path ; and to go to the left, lest they should fall under the gui- dance of an evil spirit. Thus men are kept in suspense, Vv-aiting for they know not what, or make a desperate plunge into the sea of passion and sin, trusting to some miracle to rescue and save them, 52 universalist's assistant. instead of using their own powers to work out their own salvation with fear and trembling. Is the behef of such a doctrine safe? Nay, instead of being safe, it is perilous to men's souls, and should be avoided as the pestilence that walketh in dark- ness and wasteth at noon-day. Let us now look at Universalis m, and see if it has an}'- better tendency. It clothes the divine character in all the beauty and excellence of a father's love. It echoes the voice of nature and revelation, in proclaiming that God is good unto all, and his tender mercies over all his works ;^ that as a father pities his children, so the Lord pities his erring offspring ;t that he is kind to the unthankful and the evil ;$ that he doth not afflict willingly nor grieve the children of men ;^ and that all the suf- ferings he sends upon men, are sent that they may become partakers in his holiness. II Now, what can be better calculated to attract and secure the affections of rational beings, than such a character as this, and thus secure obedience to the first great command ? It is in perfect conformity with our highest ideas of excellence. It is not an effeminate kindness which yields the right and the true to its own v/eakness ; but that kindness which is tempered with the dignity and energy of truth and right ; which, while it pities and relieves, is * Ps. 145 : 9. t Ps. 103 : 13. % Luke 6 : 35. ^Lam. 3: 33. H Heb. 10: 12. MISCELLANEOUS OBJECTIONS CONSIDERED. S3 firm and unyielding in its attachments to justice and rectitude. If such a character will not call forth the admiration, the gratitude, the reverence, and the love of rational beings, nothing can. And then, if lilce begets like, how perfectly is it adapted to the formation of precisely such a character in man, as the gospel demands ! It is itself the per- fection of what the religion of Jesus designs to make man ; and if it begets its own image in the human soul, man will be precisely what the Scrip- tures represent as securing God's approbation. And then, in regard to man, Universalism teaches such views of his nature, as are calculated to secure a compliance with the second great commandment. Like the Scriptures, it represents that all men are made of one blood,^' and have the same Father ;t that all have the same germ of immortality, destin- ed to^ bloom in unfading beauty ;t that all are fed by the same munificent hand ;§ upheld by the same kind providence ;ll dependent upon the same good- ness both for time and eternity ;1[ that all are des- tined to the same final home, and the participation of the same joys forever.^"^ It calls upon men to love God, because he first loves them ;tt to love mankind, because he loves them, and sent his son to die for their redemption ;lt and because " there * Acts 17 : 2(3. t Mai. 2 : 10. fl Tim. 4 : 10. ^ Acts 17 : 25. II Ps. 145 : 14. ^ Tit. 3 : 5. ** Eccl. 2 : 14. ft 1 John 4 : 19. tt 1 Thes. 5 : 10. 2 Cor. 5 : 14. 54 universalist's assistant. is more joy in heaven over one sinner that repent- eth, than over ninety and nine just persons, who need no repentance."^ If we look upon our race in such a light as this, we can discover something in every individual, however much it may be obscured by sin, worthy of our affections. However much the fine gold may become dimmed, or deeply it may be buried in earth or dross, it is gold still. Its nature remains unchanged. With such views, whenever we see the form of a man, however much it may be marred and disfigured by intemperance and sin, we know the principles and elements of a man are still there. We know he has a nature like our own, susceptible of the same improvement and elevation. We know he is a brother, a child of the same Father. He has fallen among robbers, who have stripped him of his dignity and glory, and left him half dead. Only let him be washed and cleansed, and his wounds and bruises healed, and he will again stand forth a man, made in God's own image. What can be better calculated to secure obedi- ence to the second great commandment, than such views as these ? What can be better calculated to awaken an interest in men for each other, and secure those kind and generous sympathies, de- manded by the Saviour? How can any man entertain such views, if they are active principles *• Lukp 15:7. MISCELLANEOUS OBJECTIONS CONSIDERED. 55 in his soul, without being inspired with new interest in his race, and being led to feed the hungry, clothe the naked, and visit the sick and imprisoned ? It is impossible. And these are the very character- istics for which men are approved and blessed, by our religion, and for the want of which they are condemned and punished. And nov*r I put the question to every serious and reflecting mJnd — which of these doctrines, in your sober and candid judgment, is the best calculated to form such a character as the gospel demands ; the doctrine of endless misery, with its appalling views of God's character, and its dark and repulsive viev/s of human nature, or Universalism, with its high conceptions of the Divine character, so congenial with our highest notions and most exalted conceptions of greatness and goodness, and its interesting and lovely representations of man's nature ? Which addresses itself the most strongly to our reason and conscience, and is the best adapted to call forth those feehngs, and induce the formation of that character, which the Bible demands ? Which is the best adapted to the production of those amiable and kind sentiments and feelings required of the Christian, so far as it may exert any influence over human character ? There can be but one answer from any intelli- gent, reflecting and candid person. Such a person must not only see, but feel, that Universalism, so far 56 universalist's assistant. as it exerts any influence over the minds, hearts and lives of men, is the best calculated to form that generous, disinterested and amiable character Chris- tianity requires. This position might be verified by an appeal to facts, as they lie about us in society. But it is unnecessary. Suppose we admit then, for the sake of the argu- ment, that men's eternal state will be determined by the character they form in this life, and which they are found to sustain at the judgment, and that such a character is necessary to secure the approba- tion and blessing of the Most High, as is described in the texts quoted on a previous page; which doctrine is the safest to believe, were belief a matter of choice? Plainly and obviously Universalism. Why ? Simply because it has the most powerful tendency to secure those virtues which Heaven approves and blesses. With all this before us, we must conclude that the doctrine of endless misery is an exceedingly unsafe doctrine to be believed, even if it is true ; for it not only brings ruin upon men's moral inter- ests, and destruction to their happiness here, but by its unfavorable influences, jeopardizes their eternal happiness hereafter. The truth is, so far as belief is concerned, man's only safety lies in his seeking to attain those views of the Divine character, and of human nature, cal- culated to exert the most hooUhful moral influences MISCELLANEOUS OBJECTIONS CONSIDERED. 57 over his mind and heart. And I think it has been shown, that Universahsm is the belief, which affords these influences, in a degree far above its opposite, leaving the question of its truth unsettled. If such be the case, it must be the safest to adopt, even though it prove false. But to suppose a doctrine capable of exerting such an influence /aZ^e, is a very- great absurdity. It would be maintaining, that the influence of falsehood, is better than that of truth. The fact is, the very circumstance, that Universal- ism has this superior moral tendency, is a very powerful argument for its truth. In the light of all this, I submit to the reader to determine how much truth there is in the following remarks : — " If Universalists are in the right, we who believe in a doctrine very different from theirs, are nevertheless just as safe as they. We need not concern ourselves to examine whether we are in the right or in the wrong as to opinion, since there can be no difTerence in the result.'"^ * Staart's Exeget. Ess., p. 151—2. It is truly humiliat- ing to see such remarks as these, from such a source ; for it betrays a state of mind, little in accordance with what we have a right to expect. 58 universalist's assistant. SECTION III. — CHRIST AND HIS APOSTLES INCOMPETENT TEACHERS. "I fear to embrace the doctrine of universal salvation, because it v/ould oblige me to regard Christ and his Apos- tles as incompetent or dishonest teachers of religion, and the Bible itself as fitted and designed to lead men into error.* This objection is founded upon the idea, " that the Christian Scriptures were written for the express purpose of teaching the salvation of all men;t "that, by himself or his apostles, Jesus Christ opposed every essential rehgious error of his age and country, in the most explicit, direct and positive terms ;"1^ and consequently, " the doctrine of universal salvation, if it were true, being a doc- trine never before heard of, he would have formally, fully, and repeatedly announced, explained, and enforced it."§ Now the idea here set forth, is most manifestly false, and is one which no well-informed, serious and candid mind ever entertained, among the believers of Universalism. Had it have been the purpose of the writers of the New Testament, to have explained and enforced a system of dogmatic theology, no one can doubt, that every point would * Tract, No. 22 1, p. 2. f Do. p. 3. :|: Royce's Lectures, p. 34. § Do. p. 35. MISCELLANEOUS OBJECTIONS CONSIDERED. 59 have been so clearly defined and unequivocally expressed, that there should have been no room for mistake, among serious and candid people. Had such have been their design, there would have been as httle room for misapprehension as to the doc- trines taught in the Bible, as there is in reference to those contained in the Westminster Catechism, or the Cambridge and Saybrook Platform. But it is not so. It is not true either that Christ or the apostles directly opposed " every essential religious error of his age and country ;" or that the New Testament was " written for the express purpose of teaching the salvation of all men," nor indeed any other one doctrine. They had higher aims and ends in view, than to establish a dry and barren system of dogmatic theology — to teach men how they might attain their own salvation. The truth is, there were many errors which pre- vailed in the age and country in which Jesus and his apostles lived, and very serious ones too, even in theology, with which they have not meddled. I will name but one — the doctrine of man's exist- ence after the dissolution of the material body — the manner of attaining it. The common doctrine of the Jews of those times, who believed in future existence at all, was that of the transmigration of souls. Hence an eminent writer says, " that this Pythagorian dogma was become pretty general among the Jews, appears from some passages in 60 universalist's assistant. the gospels."^ That this was an error, no one in a Christian land doubts, and what was the course of Christ and his apostles in reference to it ? Did they oppose it in direct and explicit terms, even in a single instance ? No. So far from correcting this error, they adopted the very same wordt to represent a future existence for man, as was com- monly used by the Jews, for this purpose. Indeed, one apostle goes so far as to declare — " I am a Pharisee, the son of a Pharisee, of tlie hope of the resurrection^ of the dead I am called in question. "I " And have hope toward God, which they them- selves also allow, that there shall be a resurrection^ of the dead, both of the just and unjust. "'i* Why this course, in regard to this error, when Jesus cor- rected another errorl! held in connexion with the doctrine of future existence ? Shall we infer from this, that " Christ and his apostles were incompe- tent or dishonest teachers of religion, and the Bible itself fitted and designed to lead men into error ? " * Campbell's Four Gospels, Prelim. Dissertations, Dis. VI., Ft. 2, ^ 19. See also Dr. A. Clarke's Com. on John 9 : 2, Also Whitby, Barnes, and Livermore in loco. t '^ju(Tr«(T/c " denotes simpl}^, being raised from inactivity to action, or from obscurity to eminence, or a return to such a state, after an interruption. ... In this view, when applied to the dead, the word denotes, properly, no more than a renewal of life, to them, in whatever manner this may happen." — Campbell's Note on Matt. 22 : 23. X Acts 23 : 6. ^ Do. 24 : 15. II That is, the idea that the same relations exist in a future state as in this. Matt. 22 : 30. MISCELLANEOUS OBJECTIONS CONSIDERED. 61 The fact is, the Bible was not written for the express purpose of teaching Universalism or any- other ism; but to inculcate great and universal principles'^ — principles which lay at the foundation of all theoretical religious truth ; to renovate and correct the spirit and tendencies of that age ; to explain the icay of salvation ; and to introduce men into the kingdom of heaven. Hence they left all errors to be corrected by the silent influences of these great principles, except such as interposed a barrier to the reception of these principles, and the attainment of those great ends. Hence many and very great errors were permitted to pass unnoticed by them.t Making out a system of behef from the Bible, is precisely like an attempt to determine an individ- ual's belief, upon all points in theology, from a vol- ume made up of letters, poetry, biography, sketches of discourses, and conversations on practical and experimental religion. Here and there we shall find his views expressed upon some one or more * '■' Jesus seized those fundamental principles which were current among his countrj'men, discarded ever^'thing which had merely a local, civil or national reference ; selected the purely moral, refined and elevated it to its true dignity, and rendered it complete by supplying its deficiencies." — Hug's Intro, to N. T., p. 11. Andover, 1S36. t Among these may be named demoniacal possessions, and the supernatural influences of Python, a heathen god. Acts 16 : 1(5, where a .girl is said to be possessed with Tirsviia IIi'-ditivoQ, a spirit of Python. 6 62 IJNIVEKSALIST S ASSISTANT. doctrinal point, as the foundation or stimulant to some duty, or to correct the error of some one with whom he might be conversing. By picking out and bringing together these scattered fragments, we may be able to make out his sj'stem of theology. So with the Bible. A system of doctrines is nowhere formally stated and discussed. Hence the great diversity of opinions for which the Bible is made responsible, while all are equally honest. One man sees one part, and another a diiTerent part. One individual looks at a statement from one point of view, and another views the same thing from a different position, and consequently comes to a dif- ferent, and it may be a Vvddely different, conclusion. From the statements and reasoning already pre- sented, it is sufiicient]y manifest, that the idea upon which the objection is founded, is incorrect, and of course the objection is without force, and v,'e might leave it here ; but there are several other consider- ations, which I wish to have observed ; and to this end all that has been said may pass as irrelevant. 1. This objection lies with far greater force against Christianity itself than it does against TJniversalism. Let any one take the Old Testament and read the representations of the character and dignity of the promised Messiah, as portrayed by the Hebrew bards, by whom he is represented as a great king, and a mighty conqueror, going forth and subduing MISCELLANEOUS OBJECTIONS CONSIDERED. 63 nations and Ivingdoms, and bringing them under his dominion. With, these glowing descriptions before him, let him look at the individual who came among the Jews, claiming to be the Messiah, and which we Christians believe to be such, as he is represented by his own friends ; and what is there in his appearance or doings, to answer to those glowing descriptions ? He had no hereditary titles, power or authority. He v/as a humble mechanic, clad in the common apparel of his pro- fession, and wandering about his native country, attended by a few individuals, as hum.ble in their pretensions as himself, called from the publican's seat, and their fishing nets, without a place where to lay their heads ! Instead of being surrounded with the pomp and splendor of courts, and engaged in raising and appointing armies, he v/as dining at the publican's table, or r^'anding on a vessel's deck, surrounded with the degr.;ded and outcast of society, instructing their ignorance, healing their diseases, reclaiming them from their vices, and telling them to go and sin no more ; comforting the afflicted, encouraging the desponding, and rsstoring the maniac to soundness of mind, while he hurled the most terrible denunciations at those who were sup- posed to be the only suitable associates of so distin- guished a personage. We can hardly conceive of a character more entirely opposite to that described ^he prophets, when those descriptions are taken 64 universalist's assistant. literally, than was that of Jesus. Might not a pious Jew, with his hands upon the books of the prophets, exclaim with far greater force and pro- priety, " I fear to believe this man the Messiah, because it would oblige me to regard Moses and the prophets, as incompetent or dishonest teachers of religion, and the Bible itself as fitted and designed to lead men into error ? " It is even so ; and this was the very ground, upon which the Jews rejected Jesus. Let the objector see to it, that he does not fall into the same condemnation ! 2. This objection lays ivith far greater force against some of the distinguishing features of Protestantism, than if does against Universalism. I will notice but one instance, and that is the doctrine, that the elements used in the Lord's Sup- per, by consecration, are transmuted into the real, veritable, bona fide flesh and blood of Jesus. The follov.'ing language certainly comes much nearer expressing this idea in unequivocal terms, than any- thing in the Bible does the doctrine of endless misery. " Jesus took bread, and blessed, and brake it, and gave it to them., and said. Take, eat ; this is my body. And he took the cup, and when he had given thanks, he gave it to them ; and they all drank of it. And he said unto them, this is my blood of the Nev/ Testament, which is shed for many."^ " Then Jesus said unto them, Verily, * Mark 14 : 22, 25. MISCELLANEOUS OBJECTIONS CONSIDEF.ED. 65 verily, I say unto you, Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you."=^ With such language as this before him, may not the Catholic, v/ith his hands upon the Gospels, exclaim — " I fear to embrace Protest- antism, because it would oblige me to regard Christ and his apostles as incompetent or dishonest teach- ers of religion, and the Bible itself fitted and designed to lead men into error?" Most assuredly he might ; and that too, Vv'ith much more propriety than the objection under consideration was uttered. Thus it will be seen, that admitting all the objec- tion assumes, it is without force, because it proves more than those who urge it v\'ill admit. The truth is, it is no objection to any doctrine, that men have heretofore failed to discover it. The true question is not, \vh ether men have failed to dis- cover any fact in times past, but whether it jlow can be jjroi-ed to be a fact. The learned and the un- learned, the wise and the ignorant, the philosopher and the plough-boy, the sage and the savage, had seen apples fall to the ground for near six thousand years, and yet not one of them ever read in that simple phenomenon, the great law of gravitation. But their blindness to so obvious a thing, does not weigh much against the discovery of Newton. So men have read and studied the Scriptures for many centuries ; but it would be nothing marvellous, if * John 6 : 53. 6"^ 66 universalist's assistant. they have not yet discovered all the truth they con- tain ; nor is it any objection to any new truth, men may imagine they discover, that it has not been seen before. The true question is — Is it sustained hy competent and imimpeachable testimony ? So in regard to Universalism. It is no objection to its truth, that so few, comparatively, have dis- covered it ; or that Universalists have been men of inferior learning, talents and piety ; for it is some- times the case, and it may be so in ours, that " God hath chosen the foolish things of the world, to con- found the wise ; and the weak things of the world to confound the things which are mighty ; and the base things of the world, and things wdiich are despised, and things which are not, to bring to naught things that are ; that no flesh should glory in his presence ; '"^'^ and that, as in another case, " not many wise men after the flesh, not many mighty, not many noble are called."! Still, to show that Universalists are not quite so contempt- ible, ignorant and obscure as they are sometimes represented, I may be pardoned if I name a few both in the past and the present ; such as Clemens Alexandrinus and Origen, two of the most influential and learned men among the early Christians. They were teachers in the Alexan- drian school, and stood at its' head. This school, which was the most celebrated and exerted more * 1 Cor. 1 : 27—29. t I>0- 1 •• 26. MISCELLANEOUS OBJECTIONS CONSIDERED. 67 than any other, was distinguished, among other things, for its Universalism.^ In more modern times, I may name Bishop Newton, Archbishop Tillotson, Dr. Jebb, Dr. Priestley, John Frederic Oberlin, Elhanan Winchester, Dr. Rush, and others too numerous to mention. To say nothing of those in our own country, who hold this doctrine ; it is admitted even at Andover, that in Germany, " it has been fashionable among the more popular Ger- man divines to disbelieve" the doctrine of eternal punishment ; and that even Tholuc himself, whom they have labored so hard to clear of all suspicion of heresy upon this subject, "says even of the evangelical theologians, a good riumber of them cherish a hope of a final conversion of all men.^f Are all these men persons of inferior talents, learn- ing and piety ? Nay, they are among the most emi- nent men, the religious world has ever produced.^ *Giesler's Eccl. Hist., Period 1, Div. Ill, Chap. 3, ^ 60 and 61. f German Selections, p. 217. X Dr. IMurdock says of Origen : " Against the more learned pagans and the heretics of those times, he was a champion who had no equal ; he was also considered a devout Christian, and was, beyond question, the first biblical scholar of the age. His winning eloquence, his great learn- ing, his amiable temper, his reputation for sincere and ardent piety, gave him immense influence, especially among the higher classes in society. No man. since the apostles, had been more indefatigable, and no one had done more to dif- fuse knowledge and make the Christian community intelli- gent, imited, and respectable in the view of mankind." — Translation of Mosheim's Eccl. Hist., Vol. 1. pp. 204— 6, Note 9. New Haven, 1832. €8 universalist's assistant. That Universalism has not been more generally received in the Christian Church, or that we hear so little of it from the sixth century until the Re- formation in the sixteenth century, is not very won- derful ; and it is to be attributed to very different causes, than that of the want of testimony in its favor in the Scriptures. During this period, which has been justly termed " the dark ages," the theol- ogy of the church was drawn from any source, but the Bible; for hardly one in a thousand of her clergy, ever saw a copy of the Scriptures, and if they had, it was of no use to them, because they could not read a word in them, such was their deplorable ignorance. Beside, every one who dared to depart from the received doctrines, was sure to be hunted down, and his voice silenced by fire and sword. Still, that Universalism had its advocates even in these days of darkness, and this period of the reign of terror and sin, is sufficiently mani- fest from the proceedings of ecclesiastical councils at different periods."^' If there is anything strange about the matter, it is that Universalism has had so many advocates as it has. The fact is, the vices, the passions and the selfish interests of the world, are, and ever have been, and ever will be arrayed against this doctrine ; and humiliating as may be the fact, nevertheless, a * Ancient History of Universalism, p. 301, et seq. Ap- pendix. MISCELLANEOUS OBJECTIONS CONSIDERED. 69 fact it is, that comparatively few persons have the moral courage to rise up in rebellion to public opinion, and jeopardize their reputations, their for- tunes, their lives— their all, by an avowal of an obnoxious truth. Most men had rather remain moored amid the fogs of error, however pestilential they may be, than to launch forth upon the sea of inquiry, even with the Bible for a chart and com- pass. And this disposition is but too much encour- aged, by not a few, who hold the responsible office of religious teachers. That it is such influences, not the plainness with which its opposite is revealed in the Scriptures, that has prevented the more general diffusion and adop- tion of Universalism, is manifest from the actual history of the matter. In the earlier ages of the church, while the Scriptures were freely circulated among the people, and generally read and studied by the clergy, Universalism showed itself, and at the period when the greatest attention was paid to this matter, and there were the greatest number of biblical scholars and critics, then it prevailed the most Vvddely, and numbered among its advocates the most eminent and distinguished scholars in the church. But when less attention was given to the study of the Scriptures, and Christians gave them- selves to strife and contention, Universalism began to decline ; and just in proportion to the neglect of- the Bible, and the departure of the church from the 70 univeesalist's assistant. spirit of Christ, did Universalism disappear, until, when the Bible was entirely abandoned, and the church given up to ignorance, stupidity and sin, it totally disappeared, amid the worse than Egyptian darkness that prevailed. When the reformation in the sixteenth century broke out, and men were once more admitted to the sacred pages, to read and understand them accord- ing to the dictates of their own judgments, immedi- ately believers and advocates of Universalism, sprang up in all directions. And just in proportion to the degree of attention given to the study of the Bible in every period since, has this doctrine pre- vailed. As the one has advanced and receded, so has the other, until the present time, distinguished above all others, for its wonderful activity of mind, its freedom of inquiry, and its diligent, patient and laborious research, and now a greater proportion of professing Christians entertain this doctrine, than at any period since the days of Origen. With those who hail under the name of Universalists, may be reckoned almost the entire Unitarian denom- ination, both in this country and Europe, together with immense numbers of the members of all the various Protestant sects, as believers in this beauti- ful doctrine. The same fact appears, when we compare dif- ferent countries with each other, and one section of the same country with another. For example ; MISCELLANEOUS OBJECTIONS CONSIDERED. 71 take Germany, which has been well pronounced a land of scholars, and where biblical science has received more attention, than anywhere else under heaven, and there Universalism prevails more widely and enrolls more eminent names among its friends than in any other country. Then take the United States, which undoubtedly stands next to Germany in its activity of mind, the diligent indus- try and perseverance of its scholars, and the freedom of inquiry, and the attention to religious subjects, and the same phenomenon appears. A comparison of the different sections of this country, will afford evidence to the same point. A comparison of New England, where the greatest attention has been paid to the reading and study of the Scriptures of any section, Vv'ith the Middle and Western States, and of all these with the Southern States, goes to establish my position ; for in the first named section, are the greatest numbers of Universal- ists, in proportion to the population ; in the next, where there is and ever has been less attention to religious inquiry, the number is less who embrace this doctrine ; and in the last, where there is little or no attention to these matters, there is an absolute dearth of Universalism. It might also be remarked, that the prevalence of this doctrine, bears a singular and striking proportion, to the degree of purity and elevation in public morals. Where public morals are the most pure and elevated, and the most intel- 72 universalist's assistant. lectual cultivation exists, there Universalism prevails the most widely; and where there is the most ignorance, and public morals the most debased, there it is almost, if not entirely, shut out. Now if there is such an entire absence of proof in favor of Universalism in the Bible, that the man who embraces it, " must regard Christ and his apostles as incompetent or dishonest teachers of religion, and the Bible itself as fitted and designed to lead men into error," how are we to explain these undeniable and palpable facts ? Why is it, that Universalism has ever had a prevalence, just in proportion to the degree of attention given to the study of the Scriptures, the elevation of public morals, and the freedom of inquiry and toleration enjoyed ? How happens it, that some of the most distinguished men, profound scholars, eminent bibli- cal critics, and deeply religious and devout Chris- tians, in every age and countr}^ where any tolerable degree of interest exists in religious inquiry, and freedom and toleration is indulged and allowed, have been and now are Universalists ? This is a problem I shall leave those w^ho make the objection under consideration, to solve. And beside, why are those who now believe the doctrine of endless punishment so much afraid of having people hear Universalism discussed, if it so manifestly unscriptural ? Do not the following remarks upon the Reformation explain it? " As to MISCELLANEOUS OBJECTIONS; CONSIDERED. 73 the majority of those whose souls were terrified at the thought of relinquishing a wonted and revered conviction, they no longer had it the moment they feared they should lose it. That they believed they had, and maintained the pretension, made the case no better; for the deception could not last long.'"^ SECTION IV. WHY DID THE PREACHING OF CHRIST AND THE APOSTLES ALARM THE FEARS AND AWAKEN THE ENMITY OF WICKED MEN ? " If Christ and his Apostles believed and taught the salva- tion of all men, it seems impossible to account for the fact, that their preaching so much alarmed the fears and awa- kened the enmity of wicked men."t It is unquestioned and unquestionable, that such an effect was produced, by the preaching of Christ and his Apostles. And when it is asked, " Were any such effects ever known to be produced by the preaching of Universalists ? "t lam constrained to answer in the affirmative. So when it is asked, " Did you ever know any wicked man, any profane swearer. Sabbath-breaker, drunkard, infidel, or de- spiser of sacred things, displeased at hearing this doctrine? I must answer, only in a few instances, and that when they were raging with passion against some fellow-creature. At other times, when ♦Biblical Repositorv, Vol. 9.. p. 340, April, 1837. t Tract 224, p. 5. "" t Tract 224. p. 6. 7 74 universalist's assistant. the better principles and feelings of human nature predominate, they are always pleased with the idea this doctrine presents. Indeed, I cannot conceive how any mind, under the dominion of pure, benevo- lent and generous principles and feelings, can be any other than pleased with it. It is only those raging with passion against some one, the sour- hearted, selfish, malicious and hating bigot, that can be offended with the doctrine. It harmonizes with the highest and holiest impulses of all other hearts ; and of this its friends and believers have great reason to be proud. It is its honor and glory. I know, indeed, that arguing the single point of the salvation of all men, is not peculiarly calculated to convict men of sin and bring them to repentance. But this is no truer of Universalism, than it is of every other ism under heaven. Every sect holds more or less doctrines, the inculcation and defence of which, cannot, from the very nature of the case, secure any of these effects, however important and salutary they may be, when taken in connexion with the system they hold. For example, lake the system of the ob- jector, which includes the doctrines of the trinity, vicarious atonement, total native depravity, and the final perseverance of the saints, and I ask what salu- tary moral influence is their inculcation and defence calculated to produce ? Who ever heard of any com- punctions of conscience being produced ; any sense of guilt and shame excited ; any awakening of the MISCELLANEOUS OBJECTIONS CONSIDERED. 75 moral senses to be secured ; any harrowing up of the soul with remorse and fear ; or the formation of any holy resolves, in a wicked man, or any sinner led to repentance, by arguing any of these doctrines ? No one will pretend this. Hence, if this circumstance is anything against Universalism, or goes to show, that it is inconsistent wnth the teachings of Christ and his Apostles, it proves the same thing in regard to a misnamed Orthodoxy. The objection under consideration proceeds upon the presumption, that the Universalist pulpit has, and can have, no other employment, than arguing the solitary doctrine of universal salvation ; a pre- sumption that is utterly unfounded and false. That the ministry of this denomination may have given an undue share of attention to the inculcation and defence of this one idea, I am not disposed to deny. But I do deny, that they have sinned any more, in this respect, than their contemporaries of other sects. To represent that they are limited, in their pulpit ministrations, to one point of doctrine, or that, be- cause they may have given an undue degree of time and attention to the proof of their distinguishing article of belief, nothing else is heard from them, is as unjust, false and slanderous a representation, as it would be to describe the ministrations of the Baptist pulpit as limited to the defence o{ immersion alone as baptism; or those of the Pedo-Baptists, as given merely to the defence of infant baptism. This 76 tjniversalist's assistant. would be as tnte of these last cases, as is the intima- tion in regard to the former. All of them, at times, have erred in the course they have pursued. They have proclaimed their peculiarities, to the neglect of the weightier matters of the law, "judgment, mercy and faith." And if these last are excusable for their error, in reference to mere non-essentials, surely Universalists ought to be, for their mistakes, when the matter involved, relates to man's eternal destiny, the essential character of the eternal God, and funda- mentally affects the whole system of theology. In regard to the actual effects produced by the Universalist pulpit, I must say, and upon this mat- ter I can speak advisedly, that no pulpits in the land more frequently displease the profane swearer, the Sabbath-breaker, the drunkard, the infidel, and the despiser of sacred things, than those of this denomi- nation. No pulpits speak out more distinctly, boldly and fearlessly against these and all other vices. I can truly say, I have heard some of the most pointed, faithful and earnest rebukes of the preva- lent vices of society, from the ministers of this faith, to which I have ever listened. And no ministers are more frequently made to suffer in their reputa- tions and interests, from the malicious slanders, abuse and falsehoods of the unprincipled and wicked, or pursued with more unrelenting fury and persever- ance, by the profane swearer, the Sabbath-breaker, the drunkard, the infidel, and the despisers of sacred MISCELLANEOUS OBJECTIONS CONSIDERED. 77 things, and all whose hearts are fully set on doing evil. They stand between two fires, — that of these characters, and that of the sanctimonious and bigoted hypocrite, " Who steals the livery of the court of heaven. To serve the devil in." It is true, that " Christ rarely preached a sermon, which did not excite uneasiness in the minds of sin- ners, and send them away dissatisfied and murmur- ing against the preacher. The same is true of the apostles." "^ " But who were the wicked men whose fears and enmity were excited ? Who were these sinners who went away dissatisfied and murmur- ing?"! It was not " the worldly and gay, the im- penitent and prayerless;"t but the professedly reli- gious, prapng, Sabbath-keeping people, whom he compared to whited sepulchres, whose outward ap- pearance was beautiful, while within they were full of hypocrisy and iniquity ;^ pious rulers and Phari- sees, who thought themselves righteous and despised others. II It was such persons as these, whom Jesus told, " the publicans and harlots go into the kingdom of God before you ;"1[ men thoroughly bent upon doing evil, who were offended at the preaching of Christ and his apostles, and persecuted them from city to city. But it was not so with the multitude * Tract 224, p. 5. f Replv to Tract 224, p. 13. X Tract 224, p. 6. ^latt"'. 23 : 27. II Luke 18: 9. ^[Matt. 21 : 31. 7# 78 universalist's assistant. that sinned through ignorance,* for " the common people heard him gladly,"! and wondered at the gracious words that he uttered. t Those who were pronounced " cursed," § publicans and sinners, II and the like, were never offended at his preaching, al- though he rebuked their sins in the most plain and affectionate, and earnest manner. Such persons were his principal friends and patrons. Hence he was denounced as the friend of publicans and sinners ; sneered and scoffed at as a Sabbath-breaker : If * There are some persons who are vicious and d.epraved, that are disposed to think, because the denunciations of Christ are levelled ixgamst hijpocritical sinners, that a man is quite excusable for his abominations, if they are committed openly and above-board, without any attempt to conceal them, under a mask of goodness. So also there are those who seem to think a minister must not preach in a way that will give offence to any open, undisguised and shameless sinner, no matter how degraded ; and that he is utterly un- pardonable in so doing, because publicans and sinners did not become ofiended at Christ's preaching. But both are sadly deceived. If a man wilfully and knowingly lives in habits of vice and wrong, he is equally guilty, whether he commits his deeds of wickedness in the face of heaven and earth, with a shameless impudence and indifference to all consequences, or endeavors to conceal them under a mask of goodness and virtue. In truth, the former shows a deeper depravity than the latter. Beside, no mortal can rebuke and expose a vice, even with an angel's voice of sweetness and love, without offending those whose hearts ai'e fulli/ set upon doing evil ; M^hile ignorant offenders will take no of- fence. And this is the precise reason for the different course pursued toward, and the treatment Christ received from, the Pharisees and publicans and sinners. fMark 12: 37. t Luke 4 : 22. ^ John 7: 49. |1 Matt. 9 : 11. IT Mark 2: 27. Luke 13: 14. MISCELLANEOUS OBJECTIONS CONSIDERED. 79 a glutton and a wine-bibber;"^ and rejected as a blasphemer,! a deceiver of the people, t on whom none of the rulers or the Pharisees had believed. § It was such persons as these who were the most offended at the preaching of Christ, expressed the "deepest abhorrence " II of him, and finally pro- cured his death. They were offended because he would not permit them to go on in their sins undis- turbed by exposure and rebuke ; and this result will ahvays follow such a course, upon all whose hearts are fully set upon doing evil, regardless of all conse- quences, whether they be open, undisguised and shameless, or hypocritical sinners, be the teacher a Universalist or anything else. *Matt. 11: 19. Luke 7: 34. t Matt. 9:3. X Matt. 27 : 63. John 7 : 12. ^ John 7 ; 48. 1! Tract 224, p. 7. so SECTION V. UNIVERSALISM INCONSISTENT WITH THE CHARACTER OF GOD AS A REWARDER. " The doctrine of universal salvation is inconsistent with the character of God as a rewarder, and with the great truth, that men are now in a state of probation If Univer- salism is true, God is not a righteous moral governor ; he makes no public and visible distinction between those who serve him, and those who serve him not; but is an indif- ferent spectator of the conduct of men ; neither loving holi- ness nor hating sin ; neither rewarding the righteous, nor punishing the wicked." * The main positions here stated, as well as the collateral ideas involved, must strike every well- disciplined mind, as both singular and extraordinary. It is, in effect, maintaining that there is no such thing as rewards and punishments, under the Divine government, unless they are infinite in measure and endless in duration ; for the precise difference between the believer in endless punishment and the Ilniversalist, is simply in relation to the character, objects and duration of the rewards and punish- ments for men's doings in this life — the Ilniver- salist maintaining, that they are means and of course limited, so far, at least, as individual actions are concerned, or the aggregate of any number are concerned ; while the believer in the doctrine of endless misery holds them to be ends and unlimited in duration. The position is as if one should * Tract 224, pp. 10, 11. MISCELLANEOUS 0BJECT10^^S CONSIDERED. 81 maintain, that all the penalties attached to the penal code of a statute, were no punishments for crime, except such as are capital ; than which a greater absurdity could not be maintained. So in regard to the matter of probation, which I suppose means trial, I have but a few words to say. If I understand this doctrine as commonly held, I regard it as equally inconsistent with the Bible as with Universalism. I cannot regard this as a state, where men are neither rewarded or pun- ished, and the next one where there is nothing but rewards and punishments. As for this state, it is not so, if the Bible is true, or any reliance is to be placed upon human observation and experience; and surely it will be difficult to make out, from the Scriptures or otherwise, that the future is purely and solely a state of rewards and punishments, for human doings in this world. I have been accus- tomed to think, and certainly the most obvious appearance upon the face of the Scriptures, and the actual state of things as presented to human experi- ence and observation, confirm the impression, — that this state of existence is quite as much a condition of discipline as of trial ; for most assuredly, men are in some degree at least, if not fully, rewarded and punished here for their doings. And in regard to a future state, it may well be asked, if it is entirely a state of retribution upon the present, how and when are men to be rewarded and punished ^^ 82 universalist's assistant. their doings in thai state? for I suppose they will be active beings there, as well as here. For one, although I can understand how men may be rewarded and punished in the future life, and thus that life be a retribution upon the present, so that they may be rewarded according to their works done here, I cannot understand how it can be so, when man's whole existence is taken into the ac- count, upon the supposition that this retribution is endless. For there is the wdiole of their doings through that endless retribution, for which no retri- bution is provided,^ unless, indeed, we suppose the human soul in the world of spirits, is converted into a thing as passive and inert as the stones in the fields, or the clods of the valley. This I am not aware that any one will admit. The truth is, no state into which a human being- *■ "There is no way by which this conclusion can be evaded, but by supposing, that men and devils in hell are incapable of sinning, or that the sins which they commit there, do not incur any additional punishment. But neither of these positions can be maintained. That men whose nature is sinful, and who by long custom have formed invet- erate habits of sinning, when removed to another world, should cease to commit sin, is an unreasonable supposition ; and to suppose that sin, in a future state, does not incur the curse of the law or the displeasure of God, is equally unrea- oonable. God, from the holiness of his nature, must hate sin wherever it appears, and he always acts agreeably to his nature. To suppose men in hell divested of their moral agency, would be to suppose them in such a condition, as scarcely to be capable of suffering for their sins." Tract against UP'^^er.salism, American Tract No. 350, p. 5. MISCELLANEOUS OBJECTIONS CONSIDERED. 83 can be transferred, can be simply and solely a state of retribution upon a past state, so long as man is an active and a morally accountable being ; because, in such a case, he must be every moment, the subject of praise or blame, of reward or punish- ment, neither of which can he receive for his doings in a purely retributory state, which looks only to the past, if that state is of endless duration. And if man is not a morally accountable being in any state, he is not susceptible of reward or pun- ishment, either for the past or the present, in that state. So that, if the common doctrine of probation is admitted, it "is inconsistent with the character of God as a rewarder," so far as relates to the future state, at least ; and he " is an indifferent spectator of the conduct of men ; neither loving holiness nor hating sin ; neither rewarding the righteous, nor punishing the wicked." But could it be made out, that God is a rewarder of men, in any sense, upon the hypothesis of end- less punishment, it cannot be maintained for a mo- ment, that he is an equitable rewarder of them; for to say nothing of the infinite disproportion betAveen finite sins and an infinite punishment, there is great inequality, when viewed in its indi- vidual relations and bearings. There are all possi- ble grades of character among men, varying from the worst to the best. And yet, according to the doctrine in question, mankind are to be divided 84 into two and only two classes, the one to be infinitely and endlessly rewarded, and the other infinitely and endlessly punished. In other words, those who have scarcely virtue enough to keep them out of hell, and those who have climbed to the highest point of excellence, are to be rewarded precisely alike ; and that the man who has almost goodness enough to secure his admittance into heaven, and the blood-stained pirate and murderer are to share the same eternal state ! This is truly such equity as the world knoweth not of! The true state of the case, I take to be, that every state in which the human soul will ever exist, is a state of retribution, both on the present and the past, if past there is. An intimate relation subsists between the present and all the past. By our present, we make our future ; and our future will be a retribution upon our past, no matter w^hether we are in this world or that which is to come ; and at the same time it will be, in a very important sense, a retribution upon that present. In other words, our doings and their consequences go hand in hand, and at the same time reach back, and take hold of the past, as a cause, and forward, and take hold of the future in their consequences. 85 SECTIO:« VI. — UNIVERSALISM INCONSISTENT WITH GOD S MERCY. " It denies the meic)'^ of God, and sinks the grace of the gospel into an empty parade of high sounding words. It is asserted by Universalists, that the ' \vicli:ed receive a pun- ishment proportioned to their crimes;' 'that all the hell there, is inevitably certain to the wicked ;' that their suiFer- ings ' ever will be in exact ratio to the measure and magni- tude of sin.' -■' * If Universalists err in maintaining such a doc- trine as this, they certainly have very respectable authority for it, for surely, no doctrine stands out with greater distinctness and prominence, or is insisted on with greater emphasis, in the Scrip- tures, and particularly in the New Testament, than that men are to be rewarded according to their works. Its language is — " For the Son of man shall come in the glory of his Father, with his angels, and then he shall reward every man accord- ing to his v:orIrS.'"f "But he that doetk wrong shall receive for the wrong which he hath done; and there is no respect of persons." t So that, if Universalism is to be condemned for maintaining such an idea, the Bible must share the same fate * Tract 224, p. 49. t Matt. 16 : 27. Rom. 2: 6. Rev. 20 : 13 : 22 : 12. i Col. 3: 25. S 86 universalist's assistant. In such company, Universalists are content to stand or fall. Beside, it may be remarked, that this objection is the directly opposite of another one, we sometimes hear from the same quarter, viz., "that a God all mercy, is a God unjust;" and here we have it, "a God all justice, is a God unmerciful." Now both these objections originate from viewing the same idea from different positions, and under different aspects, and are founded upon the mistaken notion, that justice and mercy are two opposite and antago- nistical principles, which cannot harmonize in the same person or being. And yet, the Bible every- where maintains, that God is just and at the same time merciful. I am free to confess, that if Universalists held with the objector, that punishment is merely and solely vindicatory, if not vindictive, that it is an end; and that a specific amount of punishment is to be inflicted for sin, and that too, without any reference to the good of the offender, this objection would be invested v/ith great force and power. But believ- ing as Universalists do, that punishment is a means in the hands of God, by which he aims to promote human good, and even that of the transgressor himself; that all divine retribution is parental in its character ; that every man deserves and will receive so much, and so much punishment only, as will secure the sfreat ends of all rifrhteous retribution ; MISCELLANEOUS OBJECTIONS CONSIDERED. 87 that the duration and the severity of that punishment, which each individual will receive, depends not so much upon the specific amount of wrong that he may have committed, as upon the depravity and perversity of his hearty and the perseverance with which he resists the demands of God's law, this objection is divested of all its force, and falls most harmless to the ground. Every candid and fair-minded man must see, that, under such a view, there is nothing- unmerciful in causing men to suffer precisely accord- ing to their works, more than there is in an earthly parent's firmly subjecting his wayward and stubborn child to a system of discipline, of which punishment constitutes a part, until his stubbornness is subdued, and he is reclaimed from his waywardness. Ac- cording to this view, justice and mercy act in per- fect harmony, and both conspire to the same great end, — the highest and best good of all souls. And hence we read — " Mercy and truth are met toge- ther; righteousness and peace have kissed each other." "^ "Also unto thee, Lord, belongeth MERCY ; for thou renderest to every man according to his worky^ *Ps. 85: 10. fDo. 62: 12. 88 universalist's assistant. SECTION VII. GOD TREATS THE RIGHTEOUS WORSE THAN THE WICKED. " Universalism represents God as often treating wicked men far better than he does the righteous. The wicked, it is said, do '^not live out half their days." They die in the midst of their pilgrimage, and are taken directly to heaven ; whilst the righteous are left to linger out, in this vale of tears, the full term of their earthly being, and arrive late at the kingdom of heaven." * This objection is illustrated by a reference to several examples. It is said, " On this principle, how much more highly favored were the antedilu- vians than Noah ! . . . . Lot, too, would have fared far better than he did, had he have been as wicked as the Sodomites How unfortunate was it for Moses, that he belonged to the people of God, rather than the Egyptians ! . . . . How much hap- pier was Judas than the other apostles !"t This objection is founded upon an entire mis- representation of Universalism, as may be seen by a reference to the explanation on a previous page.^ It proceeds upon the supposition, that Universalism is the belief that all men enter a state of perfect feli- city immediately after the death of the body. But it is not so. Universalism is the belief that all men will become righteous^ and in consequence happy. I know, indeed, that some Universalists hold to that idea ; but it makes no part of Universalism. It is a * Tract 224, pp. 19— 50. fTbid. :J:pp. 8— 13. MISCELLANEOUS OBJECTIONS CONSIDERED. 0\f mere adjunct, an incidental idea, an occasional and unnecessary appendage. With this correction, I might let the objection drop ; but for the sake of the argument, I am willing to accept the objection as stated by the author, in its fullest force, and then I remark, 1. That m.ost men of intelligence and virtue are in the habit of regarding this world as rather a plea- sant dwelling-place to the virtuous and good, not- withstanding its labors, crosses and trials, instead of being so dark, dismal and wretched a place, that to live in it is a cuise. With all its discomforts and offensive things, it is a state where the good enjoy vastly more than they suffer ; and hence they are willing to remain here all their appointed days, and that, too, without regarding it a very severe punish- ment, even in the most unfavorable cases. At any rate, such people generally prefer to remain here the full measure of their days, rather than be hurried away by drowning, burning or hanging. Indeed, most sober and rational men regard the amount of happiness allotted to man and all other creatures, in this world, as so much overbalancing the misery they are necessitated to suffer, that it affords a very deci- sive testimony for divine goodness, even considered irrespective of another state. 2. I remark, that the whole point and force of this objection lies in the implied idea, that if a man is sure of going immediately to heaven at death, it 90 universalist's assistant. is desirable, so far as the individual himself is con- cerned, that he should be cut off from the earth as soon as possible, and so sent the earlier to heaven ! that the man who should shoot, hang, drown or burn such an individual, would perform for him a most benevolent deed I Hence, the following extra- ordinary language is put into the mouth of one of the most bloody pirates that ever swung into heaven by a halter.'^ " I devoted my life to the simple and benevolent business of aiding my brethren, my kins- men according to the flesh, up to paradise, by the quickest and gentlest means ! "t Now it is maintained, that all true Christians are sure of going to heaven as soon as they are divested of this mortal body. This, I suppose, will be admit- ted on all hands. At any rate, it is very strermously held to by those who urge the objection under con- sideration against Universalism. If, therefore, there is any force in this objection, it would be a blessing to such persons, should the governm-ent put them, as soon as they become Christians, into the hands of a public executioner, to be shot, hanged, drowned or * Allusion is here had to the noted Gibbs, and to the cir- cumstance of his being attended upon the gallows by a number of clergymen, who gave him and those who witnessed his execution, if my memory serves me right, the assurance, that they believed him fully prepared for heaven, into which they believed he would immediately enter ! This is a common occurrence, if it was not so in that case. And yet these same men can hold up their hand in pious horror at Universalism, and denounce it as licentious in its tendency ! ! t Tract 36?, p. 8. MISCELLANEOUS OBJECTIONS CONSIDERED. 91 burned, that they might the sooner get to heaven ! or should the Almighty send a flood and drown, or his thunder-bolts and blast them, and so take them home to himself! This is a way of blessing Chris- tians, I am inclined to think, which would not be so much coveted by most people, as greatly to multiply the converts to Christianity; for I apprehend the greater part of our race are so stupid, that it would be very difficult to convince them, that it is a greater blessing to die an early and violent death — to be thrust out of the world by the hands of the public e.-ocutioner or the visitations of the Almighty, even if Che/ do get to heaven a little earlier^ than to live ro a good old age, die a natural death, in their own hc-ds, surrounded by their friends, and in peace and hope, although it may bring them late to heaven ! Thus it will be seen, that this objection lies as much against every system of faith Vv^hich maintains that any man will exist and be happy immediately after death, as against Universalism ; and more so against those systems of belief which represent the path of the sinner, in this life, as strown with flowers, while that of the just is hedged up with thorns. If the good man has so painful a path to tread ; if his joys are so few and his trials so many, that he would have no inducement to struggle against temptation and sin ; to practise the self-denial re- quired ; and to perform the great duties of life, but for the assurance of eternal blessedness as his re- ya UNIVERSALIST S ASSISTANT. ward ; and if after all he may fall from grace and perish everlastingly, what more benevolent deed could be done, than to hasten them out of this miser- able world as soon as they are in grace ? And then how unmerciful is the Almighty, to doom them to such a fate, instead of taking them home to heaven ! 3. We will now present a few examples from the Scriptures, as an offset to those named by the objec- tor. " How much better did the Jews treat our Saviour and his followers, than their own children ! Those, they sent early to heaven ; these, they left to the intolerable curse of a long life! Herod showed a striking partiality towards the innocent babes of Bethlehem, by taking them off to heaven at one fell swoop, while their less indulgent mothers would have detained them upon earth," ^ to drag out a miserable existence, and perhaps, go to hell at last! SECTION VIII. THERE IS NO SUCH THING AS FOR- GIVENESS. ''It is manifest that, upon this scheme, sinners can neither receive forgiveness through the blood of Christ, nor in any other way ; for having suffered the proper penalty of the law, they have a right to deliverance on the footing of justice. "f This objection lies not merely against Univer- salism, but against every view of the divine govern- * Reply to Br. Halves, p. 71. |- Tract 362, p. 4. MISCELLANEOUS OBJECTIONS CONSIDERED. 93 ment, which maintains that the subjects of salva- tion are anywhere to be punished for their sins. For, if the infliction of punishment for sin, when appUed to the subjects of salvation, is inconsistent with the doctrine of salvation by grace, then all such persons are exempted from all Hability to punish- ment, however numerous and detestable their crimes, no matter whether the number saved be few or many. So that the objector must either give up this objection, or maintain that some sinners are in no danger of being punished for their sins. The objection is founded, also, in entirely wrong conceptions of the views of Universalists, relative to the nature of punishment. It is based upon the idea that punishment, under the divine government, is merely vindicatory if not vindictive ; that a specific amount of punishment is inflicted for a specific amount of wrong doing ; that they regard punish- ment as merely and solely retrospective, only with an eye to the past, or as inflicted for no other reason than that the individual has sinned. It is only on this supposition, that the declaration could be made; that after " having suffered the proper penalty of the law, they have a right to deliverance on the footing of justice." I need tell no one who is tolerably acquainted with the views of Universalists, that they entertain no such opinions. As has once before been re- 94 universalist's assistant. marked,"^ they do not believe that a specific amount of punishment is due for a specific amount of \\Tong and sin ; but that every man deserves and that he will be punished until he reforms, and that when re- formation is secured, each and every individual has been punished according to his deeds, however di- verse the specific proportions, between the evil done and the misery suffered; for they regard all just and equitable punishment, under the moral govern- ment of God, as prospective — not looking so much at what is passed, as to what is to come ; not inflict- ing pain so much because the individual has done wrong and sinned, as to prevent his doing so any more. It is one part of that great system of means which God has ordained, to reclaim the wayward children of men ; but it is not the principal or the most efficient means of attaining this end. Of itself, it could not reclaim a single soul. It is only by its being attended by the grace of God, as manifested in the life, sufferings, death and resurrection of Jesus Christ, that punishment becomes an agent in the redemption and salvation of men. Without this, it might serve only to irritate, harden and render the individual more reckless and desperate in the way of sin and iniquity. But while punishment is prospective, and looks mainly to the future for its object, pardon or for- giveness is mainly retrospective, and is granted * In tni.s work, abovp, pp. 86 — 7. MISCELLANEOUS OBJECTIONS CONSIDERED. 95 only on repentance. And the necessity of it lies in the circumstance, that akhough we may have been punished for our sins, and been exercised with the most deep and pungent sorrow for them, and most thoroughly reformed, yet all this does not make amends for the mischief our wrong acts may have done, nor remove the guilt we have incurred, from our souls. It is the office of pardon or forgive- ness to accomplish this work, and place us before God as though we had never sinned, and as free from feelings of guilt, that we may begin the world anew, with new aims and object, new purposes and pursuits, and in a new course of life. Thus do punishment and forgiveness harmonize ; thus it is, that all tjie world is guilty before God; and thus that no man can claim the blessedness of heaven, as a matter of right, a demand of justice. These principles apply to all worlds under the government of the Infinite Father ; as truly to the present as the future, and to the future as to the present ; for the laws of the Almighty are immutable and eternal. They are " without variableness or the shadow of turninf?," like his own nature. 96 universalist's assistant. SECTION IX. THE NECESSITY OF REPENTANCE "Upon the supposition that this doctrine is true, repent- ance is useless ; there is no need of religion of any kind ; no connexion exists between religion and salvation." * There is a recklessness of truth and a disregard of common sense, as well as of the repeated asser- tions of Universalists, about this objection, which hardly entitle it to a serious consideration. Still, it is so common an objection, and urged with such a wonderful pertinacity, from all quarters, and em- braces so wide a range of subjects, that it may not be passed in silence, lest it should be supposed that it is unanswerable. It is an objection which not only applies to religion itself, but to all its applian- ces. It assumes, that if the doctrine of universal salvation is true, religion itself, worship, and all the rites and forms of religion are rendered entirely unnecessary, and utterly useless. In reply to this I remark, 1. That this objection is founded in the idea, that the number saved will render the means of salvation unnecessary. But I would like to know by what process of logic this is made out. How is it pos- sible that the relative necessity of the use of the means of salvation, can be affected by the number to be saved ? If certain means are necessary to * Tract 350, pp. 22, 23. miscella:neous objections considered. 97 effect the salvation of one man, are they net equally- necessary to secure that of all other men ; and if these means will attain salvation for one man, why will they not secure it for all men ? So if religion and all its appliances are necessary to the attainment of one man's salvation, and they will secure it for him, w^hy are they not equally neces- sary, and why may they not secure the salvation of every other man ? It surely is so ; and hence, whether there is but one man to be saved, or the lohole race, cannot have any bearing upon the neces- sity of means and the use of those means, for the attainment of that end. 2. I remark, that this objection proceeds upon the assumption, that Universalists are so ignorant and stupid, as to deny all relation between means and ends, cause and effect. But I need not tell any man of a moderate share of intelligence, and who has taken any pains to inform himself, that they are not quite so foolish as this, and with their writ- ings before him, it must have required an unusual share of impudence, and a most reckless hardihood in any man, to have deliberately wTitten such a par- agraph as that at the head of this section ; for everywhere, in their books, must he have seen, that no writers ever kept more distinctly in view cause and efTect, or more strenuously contended for the most intimate relation between means and ends. 9 98 universalist's assistant. The fact is, Universalisls believe as much in the necessity of the use of meaiis to secure salva- tion, as any other people. They regard faith and repentance as indispensable to its attainment, and as fully believe no man can be saved without their exercise, as any persons possibly can. No men are more thoroughly persuaded that no flesh can be saved, nor a single soul exalted to heaven, with- out the use of the appropriate means furnished by divine grace — the use of religion and all its appli- ances — the exercise of faith and repentance, the fruit of religion, than are all serious and reflecting Univcrsalists, Were this not the case, why should they erect churches at so great cost, and sometimes sacrifice of time and means, maintain the preaching of the word and all the ordinances of religion in those churches, and endow and maintain Sabbath Schools ? Their very doings, known and read of all men, are proof enough, in the absence of all other, that they so regard the matter. I know, indeed, that men of shallow brains and corrupt hearts may, and undoubtedly have perverted and abused this doctrine, to its disgrace and scandal, and their own destruction, as they have every other good thing. But Universalists are not alone in being cursed and scourged with such hangers-on, nor with having a peculiarity of their faith held in unrigh- teousness, or used for base and unworthy purposes, as the writings and experience of all sects prove. MISCELLANEOUS OBJECTIONS CONSIDERED. 99 The precise difference between those who hold to a numerically limited, and those who believe in uni- versal salvation, is, that these last believe, that the means of salvation ordained of Heaven, shall be universally efficient, w^hile the former hold they will be but partially so. In other words, Univer- salists beheve, that it is by all men being led to the exercise of faith and repentance, through the influ- ence of religion, the sanctificalion of their hearts and lives, and the pardon obtained through Jesus Christ, that all souls are to be saved and exalted to everlasting blessedness. They hold that the means which will redeem, save, and render eternally happy one soul, will redeem, save, and render everlastingly blessed all souls. But was it, as some Universalists hold, that there is no connexion between the present conduct of men and their future condition, still religion would be of great consequence to mankind. Even blot out the idea of a future existence, and suppose this world is the ultima thide, the utmost bound of human ex- istence ; that the dissolution of the mortal body is the utter and everlasting extinction of the en- tire man, of the me, as the Transcendentalists would say, and is religion of no value or impor- tance to man ? However much such views may lessen its value and importance, I maintain, it is of immense value for the promotion of the present interests and happiness of mankind, both in th'-' 100 univeesalist's assistant. individual and social relations, in this world. To maintain, that all the value and importance of reli- gion consists in its affording the means of escape from the flames of hell, is to degrade it quite as much as to maintain, that it will exert no influence extending beyond this short life, this preface, this introduction to our being. The former converts religion into a mere article of merchandize, while the latter, if the worst is said of it that can be, merely ascribes to it an influence much more lim- ited than it really exerts. Our view is neither the one nor the other of these. I cannot regard religion, or the exercise of faith and repentance, or the observance of its rites and forms, a mere device to escape everlasting per- dition. This is a low and unworthy view of its nature and objects. Nor can I consider it as exert- ing so narrow and limited an influence as some imagine, although I should agree with them, as to the nature, character and the objects of that influ- ence, so far as they extend. But they confine them within too narrow limits — limits which greatly di- minish the necessity and importance of the exercise of faith and repentance, and the observance of the rites and forms of religion. My view is that all these things contribute to the formation of character^ and that the character we form here will determine our condition upon our entrance into the world of spirits ; which condition can be changed only by a MISCELLANEOUS OBJECTIONS CONSIDERED. 101 change of the character. It is that ultimate resuh of the habits of thought, feeling and action upon the soul itself, which we call character, not the external circumstances of the individual, that determines the essential happiness or misery of every human being, no matter where they are — whether in this world or in the future. SECTION X. UNIVERSALISM NOT NEEDED BY THE TRUE CHRISTIAN. '• It cannot be concealed, and perhaps will not be denied, that the primary motive which has led men to Universal ism, is the desire of removing from the minds of worldly or wicked men, the dreadful apprehension of endless torments. I say worldly and wicked men, for the true Christian does not need this doctrine for his consolation. He is safe with- out it."* " The wicked and worldly" are a class of persons, who concern themselves very little about any reli- gious views whatever. All they suffer from fear, arising out of any religious theories or doctrines, or enjoy either, is exceedingly small indeed. Their minds are too much absorbed in the outward and material, in the gratification of their physical appe- tites and passions, to think or care much about * Tract 350, p. 7. Lee on Universalism, p. 298. 9* lOS univeksalist's assistant. doctrines or articles of belief, or even what may await them hereafter. Such men are disturbed just as little by the doctrine of endless misery, as they are comforted by that of universal salvation. Gal- lio like, they care for none of these things, neither are they moved by them. This is manifest, from the circumstance before stated,^ that the more wicked a community is, the less does Universalism prevail ; and also from the fact that all the most horrible pirates and murderers that have disgraced and out- raged humanity, and scourged human society, with whose history I am acquainted, were born and educated, and remained undoubting believers in end- less misery, all their lives long, not doubting, when at last they were brought upon the scaffold, that the halter would as surely hasten their entrance into heaven, on an equality with the holy apostles and prophets, and the spirits of just men made perfect, as it would their exit out of this world ; and this too, while they had as little doubt, that myriads of their race, who lead blameless and even useful lives, who speak the language of kindness to their friends ; who give useful instruction to their children, and salutary advice to their neighbors ; who " have fed the hungry, and clothed the naked, and attended, with decency, the public worship of God,"1 would surely be eternally damned ! And the most melan- *p. 63. ' National Preach., Vol. iv., p. 222 ■ No. for Aug., 1829 MISCELLANEOUS OBJECTIONS CONSIDERED. 103 choly consideration of all is, that clergymen can be found, who can and will stand on the scaffold, and encourage them in such a delusion, and publish it to the world, as they have ! What need have such men of Universalism to save them from fear ? Pro- vision is made for them in its opposite, in a far more ample degree, than Universalism dares to promise. Few of its preachers could be found, who would stand upon the scaffold, beside a monster so defiled with sin and crime, that the loathing earth would no longer endure his presence, and encourage him to think, however deep and sincere his repentance, that the eternal world will open upon his soul with as bright glories and as high enjoyments, as upon that of the martyred Stephen or the sainted John ; or tell the motley crew, assembled to witness his execution, that he so believed. Universalism has no such comforts for those who have devoted their lives to vice and crime, and the commission of the foulest abominations, when about to be thrust out of the world by the executioner's hand ; while it refuses the hope of future bliss to those who lead virtuous, good and useful lives, and at last, in a good old age, close their earthly pilgrimage, in their own beds, surrounded by their families and friends ! And then, in regard to the statement that " the true Christian does not need this doctrine for his consolation," I do not know but it may be so. If it is thus, I would hke to know how many among the 104 universalist's assistant. believers in endless misery would be found trim Christians, when brought to this test. What are the facts ? Do we not on all hands hear the confession, from those persons, that they are constantly haunted with doubts and fears as to what may be their con- dition in another world ; and do not much the larger portion of the believers in this terrible doctrine, rather yield themselves up to fate, with a vague and indefinite hope that God will treat them kindly after their bodies die, than have a firm and unwavering faith in future bliss, that triumphs in the hour of mortal dissolution ? If such is not the fact, how are we to explain the circumstance, that it has come to be a doctrine of these people, that doubts and fears con- cerning our future prospects are an evidence of oui piety ? Why are individuals told, as I know they have been, that they have good reason to doubt the genuineness of their piety, because such was the strength of their faith, that they were not troubled with doubts and fears ?'^ Beside, " true Christians " are not so superlatively selfish, as to care nothing about the fate of others, if so be, that they are safe themselves. Such persons feel as deep an interest in the salvation of other men, as they do in their own ; for they love their * "But, lately, the very absence of doubt has caused me to doubt ; for if I were a child of God, how should I be free from those doubts which trouble his children ?" Life of Payson, p. 54, American Tract Soc. Ed. MISCELLANEOUS OBJECTIONS CONSIDERED. 105 neighbor as themselves. No " true Christian " can be satisfied with a hope merely for himself. He wants a hope for others, to give him all the " conso- lation " he needs ; yea, for everybodij. When a true Christian, who believes the doctrine " of endless tor- ments," looks about upon his fellow-men, and sees how many, even of his cherished friends, and may be his own dearest children, there are, for w^hom he can indulge no hope, according to his received faith, what anxiet}:' and fear seizes upon his mind, upon their account, if not on his o^^^l ! What bitterness of soul is caused to the purest and best of those among the believers of this fearful doctrine, on ac- count of the want of a hope, that will encircle in its embrace all their kindred and friends ! Can it be said then, in truth, of Universalism, that " the true Christian does not want this doctrine for his con- solation," although " he is safe without it ? " If he is safe without it, others, and may be his best friends, and his own children, are not. The truth is, it is not the wicked and the w^orldly, but the most serious minded, the purest and best men, who suffer the most from the belief of the doctrine of <' eternal torments ;" and the more serious, thought- ful, devout and tender-hearted he is ; or, in other words, the more truly Christian his soul becomes, the more vrill this awful idea harass and torment his mind. 106 universalist's assistant. SECTION XI. UNIVERSALISM PLEASING TO THE CAR- NAL HEART. The doctrine of universal salvation is calculated to "please and gratify the desires of the natural heart." The natural heart is a heart that is as God made it, before it has become hardened and corrupted by error, passion and sin. That such a heart, all full of benevolence and kindness, would be pleased with the idea of the final return of all souls to God and the enjopTients of heaven, I cannot doubt ; nor do I regard it as a very serious objection to any doctrine, that it is agreeable to the desires of such a heart. I know, indeed, all men are destitute of such hearts, until their souls are renovated by the sanctifying power of the gospel of Christ. Their minds may perceive the beauty of this idea, in an unregenerate state, while their hearts are estranged from God, and under the perverting and stupefying power of sin ; but they cannot feel how excellent it is, until they have been converted and become like little children. Then, when the individual looks about him, and sees how much sin and misery there is in the world, it is a delight to his heart to hope and beheve, that a time will come, v/hen all this misery, and the sin which is its cause, shall come to an end, and those held in its slavery, brought into the glorious liberty of the sons of God, and every heart attuned in har- mony with the great Heart of the universe. MISCELLANEOUS OBJECTIONS CONSIDERED. 107 I am aware, however, that this is not what is meant by the phrase " natural heart " in the objection under consideration. I know it is intended to con- vey the same idea as the apostle does by the phrase ^'■carnal mind.'''' What sort of a mind is this? This can be determined the best from the works it does, which we will let the same apostle describe. " Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, divisions, envyings, mur- ders, drunkenness, revilings, and such like."^ It is the opposite of the spiritual mind, whose fruits are " love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance."! Such, then, is the carnal mind. It is a mind under the control of unworthy and corrupt principles and feelings Does Universalism coincide with the views and feelings of an individual in such a state of mind? To answer this question there is no necessity of going into any long process of reason- ing. Universalism has already been defined, 1^ and in view of that definition, we may appeal directly to facts. Does not the fact, that the more ignorant and depraved any community is, the less Universalism prevails,"^ have a strong bearing upon this point? Does not this circumstance go to prove, most conclu- * Gal. 5 : 19—21. t Gal. 5 : 22, 23. tpp. 8— 13. ^ See p. 63. 108 universalist's assistant. sively, that Universalism does not harmonize with the desires and feelings of the carnal heart ? If it is not so, how happens it, that the greatest success at- tends the efforts to extend this doctrine, in the most enlightened and virtuous communities, and the least, yea that all efforts are nearly abortive, in communi- ties of a different character ? Beside this, go to the proud, the haughty, the tyrannical, the malicious and the hating, and preach Universalism to them ; tell them that God is as well disposed toward those they despise, contemn, hate and trample upon, and that Christ has done as much for their salvation, and that they will be brought down to a level, and perhaps thrust below these per- sons, in the world to come, and will it please and gratify their hearts ? Go to an individual whose soul is in a storm of passion, and preach to him that the object of his rage is his brother, and destined to the realms of everlasting blessedness, and will the idea harmonize with the feelings of his heart? Not at all. The desire of his heart will be to hurl the thunder-bolts of heaven at those with whom he is offended. Hence, how often do we hear the remark, " Were it not for such and such men, I should be a Universalist ! There ought to be a hell for such men ; and if they are going to heaven, I do not wish to go there ! " When in fact the persons concern- ing whom the remarks are made, are really better men than the individual who makes them. Upon MISCELLANEOUS OBJECTIONS CONSIIERED. 109 this point we might fairly turn the tables upon those who believe the doctrine of endless misery. That fearful doctrine perfectly harmonizes with the feel- ings and wishes of a man burning with wrath and vengeance. And hence, when an individual be- comes angry with any one, he at once falls to curs- ing and damning him to hell, or, in the language of Rev. Mr. McClure, " They (UniversaHsts) commonly swear Orthodox oaths. Of this fact ever^^body is aware. Let them get angr^^ and you hear nothing but hell, and the devil, and damnation."^ SECTION XII. A UNIVERSALIST MEETING IN A NEW PLACE. " Who are they that usually compose the audience of a Universalist preacher ? Are they the most sober and intel- ligent part of the community ? . . . , Are they not rather those whom the Bible would designate as wicked, prayer- less, impenitent, irreligious persons ; those who make a mock of experimental religion, and habitually neglect the duties of practical piety ? " f If this is applied to the established congregations of the Universalist denomination, a fouler and more * Lectures on Universalisra, Lecture 2,. first Edition. In his second edition he struck out this confession, so full of truth, because so much to the discredit of his own theology, and in honor of Universalism ; for it is an admission that a Universalist cannot swear consistently with his faith. t Tract 221. p. 54-5, and p. 7, et seq. 10 110 universallst's assistant. malicious and slanderous libel could not be uttered, than is implied in these questions, and the state- ments to which they refer. For respectability, intelligence, and virtue, their congregations will not suffer, when compared with any of those professing the doctrine of endless punishment. But if these questions relate merely to the congregations which come together \\\q first time a Universalist preacher makes his appearance in a place, and particularly in a large town, I am free to confess the implication contains considerable truth, though not fully cor- rect. And the question arises — Why is it so? How does it happen ? I do not hesitate to charge it all upon the unrighteous representations made of Universalism, by those who oppose it. This I will now attempt to show. In the first place, I remark negatively, that these deists, profane svv^earers, neglecters of public wor- ship, violators of the Sabbath, lewd, intemperate and loose persons, who come together to listen to the first promulgation of Universalism in a place, cannot be influenced by the ideas of the doctrine, as understood and promulgated by its believers, because they have had no opportunity to become acquainted with it, from this source. Whence, then, did they derive their notions about this doctrine, which they construe into a justification of their vile and unprin- cipled course of conduct ? There is but one source from which they could possibly have derived their MISCELLANEOUS OBJECTIONS CONSIDERED. Ill notions of it, from the very circumstances of the case, and that is, from its enemies, in the occasional warnings against it, and the descriptions of its dreadful character, from pulpits opposed to it, and from tracts and books, written more for the purpose of bringing odium upon, than confuting it. Now, I maintain, that these shameless caricatures of Universalism, are just what is calculated to please and gratify the vilest of mankind ; to encourage them to continue in their sins ; and lead them to expect a Universalist meeting, to be a grand rally of the kingdom of Satan. Just look at the way in which it is represented. People are told that Uni- versahsts preach that the foulest whelp of sin, the moment he dies, will go right into heaven, without the slightest change of character, all reeking with the pollutions of sin and iniquity, direct from the filthiest and most abominable stews of the realm of sin, to be the companions of holy apostles, and prophets, and the spirits of just men made perfect; that it will make no difference what men do, if they only contrive to keep out of the hands of the civil authority; and finally, that the sinner is just as well off, if not much better, than the righteous. And sometimes it is recommended to men, if they believe Universalism, that they plunge into all manner of sin ; that they run riot with iniquity, and when tired of this dignified and worthy amusement, to hasten their entrance into paradise, with the use 113 universalist's assistant. of the pistol, the halter, the water, or by poison in some form. What could be more pleasing to the vilest, most shameless and debauched of mankind, whose hearts are fully set upon doing evil, than such notions ? and what more alarming to the friends of good order, sobriety, morality and religion ? Such sentiments most undoubtedly strengthen the hands of the wicked, and make sad the hearts of the righteous. Hence, in all places where little or nothing is known of Universalism, except from its enemies^ all the most worthless and abandoned men in the com- munity, swear they are Universalists ; and if an appointment happens to be made in the place, they are in ecstacies, fully anticipating, that they shall be confirmed and strengthened in the unhallowed views they have of Universalism, and thus be encouraged in their course of ruin and death. And the minister, ignorant of the actual state of things, may be instrumental, in some degree, of confirming these impressions, by devoting all his energies to proving the single point of universal salvation. But who is responsible for all this mischief? I answer, its enemies. That such is the case, is fully proved by the fact, that if, in process of time, a Universalist min- ister should be settled in that same place, where all the dens of sin were filled with rejoicing at the idea of having a Universalist meeting, these same MISCELLANEOUS OBJECTIONS CONSIDERED. 113 persons will soon change their tune, and instead of being constant, punctual and zealous patrons, sup- porters and attendants of the meetings, their zeal will begin to cool ; they will begin to be only occa- sional attendants, and finally abandon the meeting ahogether, muttering that it is Tiot what they ex- pected, or swearing outright, that " this Universalist minister is worse than the Orthodox ! " With these startling facts before us, I ask, who is responsible for this temporary encouragement, given to these miserable persons, in their course of sin and iniquity, and which would have been permanent, but for an opportunity being presented to the believers of Universalism, to speak for themselves ? Not its friends surely ; for as soon as they secured a fair opportunity to be heard, these delusions were soon dispelled. But it is chargeable entirely to its enemies ; and this wretched delusion would have remained upon the minds of these miserable sinners, and they have derived encouragement from what they supposed to be Universalism, until the light of the eternal world dawned upon their souls, if its friends and believers had not have secured the opportunity of dissipating it. And this is undoubt- edly the case, in multitudes of places, where the enemies of Universalism hold undisturbed dominion. Muhitudes of persons are sent blindfold to per- dition, from such places, by the misrepresentations and caricatures of this doctrine. 10^ 114 universaust's assistant. Could I reach the ears of those ministers, who indulge in these misrepresentations of Universalism, I would tell them, they are not only incurring the guilt of slander, by pursuing such a course and indulging in this kind of opposition ; but perverting and corrupting public morals, by strengthening the hands of the wicked, and giving them encourage- ment and comfort in their sins. And I would beg of them to entirely change the character of their opposition, if not from the fear of God, from regard to man and the morals of society. If they do not, sure I am, that the light of eternity will make sad revelations to their souls, and they will have a fear- ful account to render, at the bar of the Almighty. 115 CHAPTER III. THE ORIGINAL WORDS RENDERED EVERLASTING, ETERNAL, ETC., CONSIDERED AS AN OBJEC- TION TO UNIVERSALISM. SECTION I. PRELIMINARY REMARKS. In this and the subsequent chapters, I shall exam- ine the objection urged against Universalism, drawn from the Scriptures, and founded upon the use of the words rendered everlasting, eternal, etc., and those translated hell, grave, etc., in our common version of the Bible. It will be my aim not only to meet the arguments, by which the popular interpretation of them, is attempted to be sustained, but to show affirmatively, the meaning we should attach to them, as used in the Scriptures. I am aware that this is a subject, which involves much learned inquir}^ and relates to languages with which few of my readers are acquainted, or even the alphabet of which they can read. These are very serious obstacles in the way of making the subject intelligible to common readers, and enabling them to perceive the full force of all the arguments that will be used. But I shall endeavor to keep the text as free from Hebrew, Greek and Latin words, as the 116 universalist's assistant. nature of the subject will admit, and throw as many of the quotations, I shall find it necessary to make, in these languages, into notes in the margin, as pos- sible, putting only the translation in the text. In this way, I hope to free my remarks from much of the obscurity, to common minds, which invariably attaches to a discussion, when there is a frequent recurrence of words in a foreign language. My remarks will be confined to the original words, rather than to the English rendering of them, because the controversy is only in relation to those, and the correctness of the English translation of them. Had the Scriptures have been written at this day, and in the English language, there could have been no controversy in relation to the meaning of those passages, where these terms occur ; for the English words have a well defined and universally admitted meaning. But it is not so with regard to the original Scriptures. They were written in a re- mote country and period of the world's history, amid circumstances, scenery, manners, customs and habits of thought, modes of expression, and in languages widely different, in almost every respect, from our own. Hence the necessity of philology and inter- pretation, upon the correct use of which, the verity and accuracy of all translations do and must depend, as all scholars know full well. I know, indeed, there is a disposition in a certain class of minds, to regard all questions as to the oor- THE RENDERING OF ORIGINAL WORDS. 117 rectness of the translation of any words or phrases, in our common version of the Scriptures, as tamper- ing with the Bible itself; and I regret to say, that too many may be found, who ought to know better, if they do not, that are willing, and actually do allow themselves to foster this prejudice. But it should ever be borne in mind, by all persons, that all trans- lations of the Scriptures, are but the fallible judg- ment of fallible men, as to the meaning of the original ; and of course that their translation is the legitimate subject of criticism. A translation of the Scriptures has and can have, from the very nature of things, no other authority than is imparted to it by the abilities, attainments and character of the translator or translators, and their fitness for the work. And the accuracy and fidelity of a transla- tion can be determined, only by an actual compari- son with the original, about the precise meaning of which, in m.any instances, the most impartial, can- did and thoroughly qualified may honestly differ. The subjects I propose to discuss, in the following pages, are those upon which much has been writ- ten upon both sides ; and much which the authors never thought of, as having a theological bearing, but as mere matters of criticism. Hence it will not be my aim, nor shall I pretend to present anything particularly new or original, upon these subjects. I shall aim only to collect, in as brief a space as pos- sible, all the information I can command, in relate' 118 tjniversalist's assistant. to them, and present the matter in my own way. The only merit that will be claimed for this compi- laiioUy for it will be little else, is diligence and faithfulness in collecting the materials, and candor and impartiality in presenting them. If this is secured, I shall attain the height of my ambition, and doubtless render a service to my fellow-Chris- tians. With the hope that such may be the result, the matter is presented to the consideration of all candid and intelligent Christians. SECTION II. ADMISSIONS OF THOSE OPPOSED TO UNI- VERSALISM. It is admitted on all hands, that the words aion and aionios^ are " sometimes used to signify a lim- ited duration."! This being the case, of course, these terms cannot, of themselves, in all cases, express an endless duration, nor, indeed, can they * The first of these words, alwv^ is a noun, and the other, aidniog, is an adjective derived from utMv. In this discus- sion I shall consider these words together, as the same, because they evidently bear the same general ineaning, from their near affinity to each other. In quoting texts, I shall make no distinctions, in regard to these words, as a general thing. I wish also here to state once for all, that when it is necessary to use Greek or Hebrew words in the text, I shall put them in English letters, and thus confine Hebrew and Greek characters entirely to the notes. I do this, that the subject may be the more intelligible to the mere English reader. t Tract 224, p. IH. THE KENDEUi^'G OF ORIGINAL \VOKD:j. 119 do this in any case, if this admission is correct. This sense must be imparted to those terms from the subject to which it is applied, or something in connexion with it, if they bear this sense at all. This seems to be a natural inference from the ad- mission made. But it is not so regarded by the objector. Hence the following rule is laid do\\m by w^hich 10 determine their mea.ning in such cases as the admission is founded upon. " When the word aibnios is applied to hills and mountains, as it sometimes is in the Bible, we know, from the nature of the case, that it has a limited meaning ; but when applied to things which in their nature are capable of an endless duration, and there is nothing in the connexion to limit its meaning, we are bound to understand it in its unlimited sense. "=^ Although this rule is framed with an especial reference to the case in hand, and quite as much to favor the views of the objector as the facts in the case w^ll warrant, still it will be seen, after all, that he is compelled to admit the principle Universalists contend for, much as he has endeavored to cover it up, by the unnecessary multiplication of words. He admits that the exteiit of the duration expressed by these terms, is to be determined in each individ- ual case, by the subject to which they are applied and the connexion in which they occur. Even in * Tract 224. p. 17. 120 UNIVERSALIST S ASSISTANT. those cases where he would seem to pronounce, a priori, that they express an endless duration, he admits it may be necessary to examine " the con- Ttexion''' before the matter can fairly be put to rest, or authoritatively determined. Thus, while the objector would seem to deny the position claimed by the Universalist, he, in eflfect, admits it ; and this admission is all that is needed to make out his case, so far as these terms are applied to punishment. For with this admission, upon all fair logical principles, he has a right to assume, that these terms express only a limited duration, when applied to punishment, until it is shown, that there is something in the nature of punishment, or in the connexions where they are used, which make it necessary that they should be taken in the sense of endless. This is the affirma- tive position, which is always the side to be proved. It is always illogical and unfair to require any one to prove a negative., though it sometimes becomes necessary. Thus it will be seen, that the whole matter of the duration of punishment, so far as these words are concerned, might be safely rested upon these admissions. But there are other arguments by which it is attempted to fix upon these terms, the sense of " absolute eternity." Many of these are exceedingly plausible to a mere English reader THE RENDERING OF ORIGINAL WORDS. 121 and those who have never gone into a thorough investigation of the matter, and they will now claim our serious and deliberate attention and consid- eration. SECTION III. THE ARGUMENTS, BY WHICH IT IS AT- TEMPTED TO FIX UPON THE TERMS AION AND AIONIOS THE SENSE OF ENDLESS DURATION, CON- SIDERED. ''1. These terms do, in their original and proper sense, denote duration without end. This is evident from their derivation ; being formed of the two Greek words, aei and on ; which properly signify always existing." * Now the truth is, there is no such agreement among grammarians and lexicographers, in regard to the derivation of these terms, as the above state- ment implies ; for beside the derivation there named, two others have been suggested, if not maintained. Mr. Goodwin, a ripe and accurate scholar, says, " It is not necessary to form aion by a composition of aei and on. It mny arise much more naturally and more in the common order of things, from the verb aio.i It need only be its present active participle converted into a substantive, according to a common usage of the Greek language." t " Its proper force, * Tract 224, pp. 16, 17. f a'iw. X Christian Examiner, No. for March, 1831, Art. 4, p. 42. II 122 universalist's assistant. in reference to dicratio7i, seems to be more that of unintemtpted duration than otherwise ; a term of which the duration is continuous^ so long as it lasts, but which may be completed and finished ; as age^ dispensation^ sccculum, in a general sense." ^ It has been suggested from another source, though not one entitled to so much reliance, that it is " derived from aiaf\' a poetical word meaning the earth or world, and otz I as a participle of e'uai,^ to exist." II Even Prof. Stuart admits these terms have a " meaning sometimes attached" to them, which plainly shows them to have been derived from flfojIF which he very summarily pronounces "a mistaken derivation." ^"^ But were it com- pounded as the objector maintains, the inference he draws, is by no means a necessary inference ; for then " the original root is the verb (z5,it which signifies to hreathe.^'' XX Beside, the sense of w^ords depends more upon usage than upon their deriva- tion ; for this often gives a meaning to words, which bears not the slightest affinity to what might be expected, from the derivation. ^^ * Christian Examiner, No. for March, 1831, p. 12. i a'la. "lor. ^ s/wi. || James Hall. ^ atw. ** Exegetical Essays, p. 15. Also a reply, in Christian Examiner, for March, 1831, p. 34, et scq. tt « •'• itt Christian Examiner, No. for March, 1831, p. 43. <5><^ " Etymology is not conclusive evidence of the meaning of words It does not afford that positive evidence, which would justify us in affirming with certainty, this or that to have been the indisputable meaning of any particu- THE RENDEEING OF ORIGINAL WORDS. 123 '■2. Christ and his aposiles, if they meant to be under- stood, must have used the terms in question, according to their known and established signification at the time they spoke and wrote. Now Josephus informs us, that the Jews of our Saviour's time, especially the Essenes and the Pharisees, the two leading sects among them, held the doc- trine of the endless punishment of the wicked."'* That these two leading sects among the Jews believed the doctrme of eternal punishment, must be admitted by all wh.o have given any attention to the subject. It will also be admitted, by all candid and fair-minded men, that Christ and his apostles " must have used the terms in question, according to their knoA^ii and established signification, at the time," if they wished to be understood. And the very point to be settled is, whether they used these terms to express an endless duration, and applied them to the future punishment of the wicked. If there is any evidence to prove this point, it yet remains to be adduced. lar term. Words change their meaning; oftentimes so much in the course of a few generations, that the etymo- logical sense of a term may have been the true one among writers of one age, while among those a century or two later, it may sustain a veiy different import. After etymol- ogy has borne its witness, we must next appeal to those other evidences in the case, which are more important and more decisive than this." Christ. Examiner, No. for March, 1831, p. 44. •' Nouns derived from verbs, and verbs from nouns, do, by usage, often acquire a sense entirely diverse from what their etymology would indicate. UsuS et jus et norma loquendi." Stuart's Exeget. Ess., Appendix, p. 155. * Tract 224, p. 17. 124 universalist's assistant. So far as I have the means of learning the facts, they go to establish the directly opposite position. It is said of Philo, an Egyptian Jew of the time of Christ, and a believer in endless misery — " His favorite epithet for eternal, or endless, is aidios ; '^ which, with some other words signifying immortal, interminable, etc., he applies to future misery. So far as we have observed, aibnios is never so ap- plied."! Josephus, in describing the doctrine of the Pharisees, says — They believed " the souls of the bad are allotted, aidios ergmos,X to an eternal prison^ and punished with aidios fimbria, eternal retribu- tiony In describing the doctrine of the Essenes, Josephus says, they believed " the souls of the bad are sent to a dark and tempestuous cavern, full of adialeiptos timoria,^ i?icessant punishment. ^^ II Now this is a very different phraseology from that adopted by Christ and his apostles, in reference to the punishment of the wicked. Not an instance can be pointed out in the New Testament, where they adopt any such phraseology, or anything kindred to it. The Saviour, in speaking of the punishment of the wicked, uniformly adopts the phrases, kolasin aidnion,^ or aibniou krisebs,^^ *' eternal punishment," or " eternal damnation," as * alSiog. -J- Universalist Expositor, Vol. 3, p. 446. ^ a'uhog eiQyfioc. ^ adiuXttnroc Ti^ooQia. il Universalist Expositor, Vol. 3, p, 437. if xo?.uaiv aicuvior, Matt. 25 : 46. *'* aioniov anioioc, Mark 3 : 29, THE RENDERING OF ORIGINAL WORDS. 125 translated in our common version. Thus it will be seen, that Jewish writers of the time of our Saviour, in describing the duration of the punishment of the wicked, which they believed to be endless, used very different phraseology from him, to describe it, so far as single terms are concerned, to say nothing of their amplification of the idea, and the collateral association?. They call punishment, aidios, or adialeiptos timoria,^ while the Saviour calls it aibnios krisis, or kolasis aionios, and the apostles, olethros aibnios, everlasting destruction;^ and puros aibnios, eternal fire. X Hence, in speaking upon this subject, in refer- ence to the Jews, both of Egypt and Palestine, it has been said — " It is important to observe, that in neither country do we find it connected with the peculiar representations, or expressed in the peculiar * In addition to what is in the text relative to Jewish phraseology. I have been furnished with the follo-wnng by- Rev. H. Ballou, 2d, D. D. '-Pliilo applied words to punish- ment which mean immortal, interminable. These words are aflaruTog and an/.svrrjoc. At least, I find in his Tract De Prcemiis arid Panis, Tom. ii., pp. 419, 420, of Mangey'^s Edition, the following sentence concerning the wicked : — tr^v arcod^vi[ay.ovTa ail, xui tooitov rira ■davarov ad^uruTov vTiokii'ivwv y.ai aTfXtvriiTor, to live ahvays dying, and tv undergo as it were an immortal and interminable death He sometimes uses aioniog in a temporal sense ; and once at least c(iu3rtoc xoXaaia for the injury which an ofiended neighbor wall pursue us with, if we incur his hatred. Frag- menta, Tom. ii., p. 667." t 2 Thess. 1 : 9. of.t^oov aiMviov. X Jude 7. TTvQos aivjvloii. 126 universalist's assistant. phraseology, which distinguishes the controverted texts in the New Testament. With many of these passages, it has no coincidence ; so that it would not be suggested by their language. On the con- trary, we have seen, in a former period, that the larger part of the expressions in question were then habitually applied by the Jews, to the judgments and afflictions of this world. What we have said of Philo, may be repeated of Josephus Aidios is the word which he commonly uses for eternal. Aimiios frequently occurs ; and he gen- erally applies it to the affairs of the present life. Thus, he speaks of the everlasting'^ name which the patriarchs left behind them , of the everlasting glory of the Jewish nation and heroes ; of the eve'*"' lasting reputation of Herod; of the everlasting memorial which he erected ; of the everlasting wor- ship in the temple of Jerusalem ; of the everlasting imprisonment to which John, the tyrant, was con- demned by the Romans, etc."t Thus it will be seen, that Christ and his apostles have Twt used the current phraseology of their time, in reference to the duration of punishment, if we are to regard the writings of their cotemporaries as any evidence in the case. On the other hand, they have adopted terms to express its duration, which their cotemporaries, in common with the Old Tes- tament Scriptures, commonly applied to earthly ^ utwrioq. t Universalist Expositor, Vol. 3, p. 440. THE RENDERING OF ORIGINAL WORDS. 127 glory, the punishment which men inflict upon each other, and things of a temporal character. What is the natural and obvious inference from these facts, if they are to be regarded as evidence in the case, anyway ? Is it not plainly, that Christ and his apostles could not have entertained the com- monly received views upon this subject? If they had, is it sapposable that they would have neg- lected to have used the commonly received phrase- ology in relation to it, and adopted that which, as commonly used by their cotemporaries and their Scriptures, was calculated to convey a very different idea, as they have ? No one can question this ; for it would be to impeach their ingenuousness, if not their honesty. " 3. In the Bible, the word aioxios is applied to the future happiness of the righteous, and the future misery of the wicked in the same connexion."* There is but one example of this, in the whole Bible, and that is the following — *' These shall go away into everlasting punishment, but the righte- ous into life eternaV^ And in this case, the objec- tor assumes for an undisputed truth, what certainly needs to be proved ; viz., that this text is used with an exclusive reference to the condition of men in the future world. This is denied, and the proof demanded. It is denied that it is intended to de- scribe merely and solely the duration of the life of * Tract 224, p. 18. f Matt. 25 : 46. 128 universalist's assistant, the righteous, or the punishment of the wicked, in the world of spirits alone. I believe it relates just as trul}' to the righteous and the wicked in this world, as in the next, and to those in the world to come, as to those in this prese?it world. I believe the design of this text is, to describe the general principles by which the Divine government is regu- lated, in its dealings with mankind ; and that what is meant to be expressed by it is, that it is an immutable law of God's government, that there is an inseparable connexion between goodness and happiness, and wickedness and misery. If this be a law of the moral government of God, it must prevail wherever this government is established. If it is said, this text does not unequivocally say this; I reply, neither does this text or its context un-^^quiv- ocally affirm the contrary, nor indeed, to our mind at least, imply anything of this kind. In defence of the view just expressed, it may be remarked ; 1. That the word life, as applied to the righte- ous in the New Testament, and in this text among the rest, cannot mean mere existence, because the bad as well as the good possess this in the future, as well as the present world ; for there is to be a resurrection:'^- both of the just and the unjust.t It * (rru(Tra0n' /iisXXfiv 'I'aendai vfXQoir, will be a future life of the dead. Dr. Campbell's Note on Matt. 22 : 23. Also, Frel. Diss. D. 6., p. 2, ^ 19. f Acts 24 : 15. THE RENDERING OF ORIGIN-AL WORDS. 129 must refer to the moral condition of the individual ; to the state of his mind and heart, as a source of happiness or enjoyment. But this peculiar some- thing which the righteous possess, is not possessed by the bad, as we read — " He that belie veth on the Son hath everlasting life ; and he that believeth not the Son shall not see life ; but the wrath of God abideth on him."=^ Thus it is seen, that the term aibnios is used to describe this life, this state of the mind and heart in a good man. Does it, or can it, in such a connexion, mean an endless duration ? The answer to this question must depend upon the answer to another question ; viz.. On what does the perpetuity of this state of the mind and heart, or the happiness flowing therefrom, depend ? Does it depend upon the nature of the life, or upon cer- tain contingent circumstances ? I think all persons who will reflect upon the subject a few moments, must see, that its perpetuity depends entirely upon one circumstance ; viz., whether the individual con- tinues without end, to sustain the character which is the cause of this life or enjoyment. To make my idea more plain, I will suppose a case. Here is a man who is intemperate, profane, ungodly. In the providence of God, he is awak- ened to a becoming sense of his guilty and lost condition. He becomes a penitent, reforms of his vicious practices, and enters upon a life of piety * John 3: 36. 130 universalist's assistant. and virtue. He becomes a true believer ; an entire change is effected in his character ; and the whole current of his thoughts and feelings takes a new direction, and he lives with new aims and purposes. He becomes " a new creature ;" " old things have passed away," and " all things become new.'"^ In consequence, he enters into everlasting life ; for " he that believeth on the Son hath everlasting life ;''' he " is passed from death unto life."t Such is his state and condition when he becomes a believer, no matter whether that be early or late, or where he is. Now how long will he remain in this state? How long will this life last, in his soul? Without end ? Nay, we cannot affirm this uncon- ditionally. It will be so IF he continues to sustain the character which gives birth to it in his soul, without end. Hence the true answer to this ques- tion is — He will remain in this state and condition, just so long as he continues to maintain this char- acter, and no longer. If, as has too often been the case, he falls and again becomes a profane, intem- perate, and ungodly man, where is this life then ? Does it still exist in his soul ? Does he still possess that peace of soul which passeth all understanding ? Most certainly not. His life, as a believer, has come to an end, and he is again in that state of mind and heart, which is denominated, in the Sciip- tures, " the gall of bitterness, and the bonds of *2 Cor. 5 : 17. t John 5 : 24. 1 John 3 : 14. THE SENDERLXG OF ORIGINAL WORDS. 131 iniquity," death, damnation, etc. — terms indicative not only of an absence of enjoyment, but a state of positive and continuous suffering.^^ Such being- the state of the case, it is manifest, that the duration of this Ufe depends, not upon its nature, but upon the contingent circumstance, whether the individual remains 'permanently in that moral and religious condition of mind and heart, which gives birth to it in his soul. This is just as true of the future as of the present slate ; for men can no more be happy in the future world without being good, than they can in the present. This being the case, no term meaning a strictly endless duration could properly be connected with the word life, when used in the sense it is in the text under consideration. 2. This view of the matter may be further con- firmed and established by the fact, that ei^erywhere in the Scriptures, men are represented as being eligible to the enjoyments of this life, at the time xohen and the place lohere they become believers. And as men may become believers in this world, they may possess this life here. Hence we read — " He that heareth my word, and belie veth on him that sent me, hath everlasting life ; and shall not come into condemnation ; but is passed from death unto life."!" The phrase everlasting life, and the single term life, as used in this text, cannot refer *Ezek. 18: 1. 32. t John 5: 24. 132 UNIVERSALIST S ASSISTANT. exclusively to another state, unless men can become believers only in the future world ; for men are to come into the possession of it, or pass into it when they become believers, and as a consequence of their believing. With, these facts before them, what intelligent and reflecting mind can regard the phrase everlast- ing life as referring exclusively to men's condition in the world of spirits only? Surely such persons must see, that it applies to men's state and condition in this life, just as truly as in the next. So also they must see, in view of what has been said, that the use of aibnios in connexion with the term life, is no proof of the endless continuance of that life, in any individual's soul ; because the duration of it depends upon the permanency of the cause^ or the duration of his goodness. The fact of a man's being in the enjoyment of this life to-day, is no evidence, though a presumption in favor of such an expectation, that he will be in its enjoyment to-mor- row ; because we do not know but that to-morrow he will abandon his integrity and virtue, and plunge into sin, and so become involved in condemnation and death. In other words, we cannot invest that with the character of a positive certainty, which from its very nature is contingent. Such being the state of the case in regard to the use of the term aibnios in connexion with the life of the righteous, I ask in the language of the ob- jector — " Is it credible, tliat the inspired writers THE KEA'DEllING OF ORIGINAL WORDS. 133 should use the same word, in the same sentence, and in reference to the same general subject, in totally different senses?""^ This will hardly be pretended ; and of course this term, when applied to the punishment of the wicked, affords just as little evidence of its endless continuance, as it does when applied to the life of the righteous. Both rest precisely upon the same footing, and in neither case, does this term afford the slightest evidence as to their duration, whether it be longer or shorter. This is a contingent matter. " 4. The term aidnios is uniformly used in the Scriptures, to denote the longest possible duration of which the subject to which the)^ are applied, is capable."t That this statement is entirely incorrect, only a few instances need be cited from the Scriptures, to demonstrate. These I will present in the language of another. " The land of Canaan is often said to be given to the seed of Abraham for an " everlast- ing possession ; yet that everlasting possession ceased ages ago, notwithstanding both the subjects, viz., the land itself, and the descendants of Abra- ham, were capable of a much longer duration ;" as * Tract 234, p. 18. From what has been said, we infer, that the mere use of the word aiMvioc in Matt. 25 : 46, does not necessarily imply the positive eternity, either of the happiness of the good, or the misery of the wicked, after judsrment." — Chris. Exam.,Vo\. 5, p. 446, No for Nov. and Dec. ^1828. t Tract 224. p. 18. 12 134 U.MVEJtli>ALIt>T"s ASSISTA^"!'. we happen to know, from their having actually en- dured to the present time. So likewise, when Jonah remained in the depths of the sea, though it w^as only for three days and three nights, he says, " the earth with her bars was about me forever." Here the ierm. forever denotes about seventy hours ; though the subjects to which it was applied, viz , the earth and Jonah, had a much longer duration."-^ Other instances might be produced, going to show the utter falsity of the declaration under considera- tion ; but it is quite unnecessary, as those already presented, demonstrate its incorrectness, and over- turn this position, designed to show that the term aionios^ " when applied to things in a future world, to the rewards of the righteous and the punishmeni of the wicked, must denote absolute eternity. "t In addition to all this, to confirm the meaning of " absolute eternity," attempted to be fixed upon the term aibnios in certain connexions, an appeal is sometimes made to the New Testament usage. Upon this issue the whole might be safely rested ; for take Prof. Stuart's enumeration and classifica- tion of the passages where this term is used, and usage is entirely against the sense of " absolute eternity." He says, " It appears from the above representation, that there are sixty-six cases in * Letters to Dr. Hawes, p. 33. t Tract 221,, p. 18. THE RENDERING OF ORIGINAL WORDS. 135 which aidnios is employed in the New Testament. Of these fifty-one are used in relation to the happi- ness of the righteous ; two, in relation to God or his glory ; six are of a miscellaneous nature ; and seven relate to the subject of future punishment.'"^ Now, bearing in mind the fact, that it has been already shown,! that the term cannot mean " absolute eternity," when applied to the happiness of the righteous, from the very nature of the subject, which way does usage look, with the above enumeration and classification before us ? Fifty-one, out of the sixty-six cases, are at once referred to the class meaning an indefinite duration ; and then the seven relating to the punishment of the wicked, must be placed in the same category, leaving only eight to bear the sense of endless, if the whole are given up, which no one will clai;a, who has any acquaintance with the subject. This surely is not making out much of a case in favor of " absolute eternity," as the sense of aibnios, on the score of usage. Such is my reply to the arguments by which the sense of " absolute eternity" is attempted to be fixed upon the terms aibn and aid?iios — for what is true of one is true also of the other.! Of the sufficiency of the reply that has been given, the reader must *Exegetical Essays, p. 46. f See pp. 123—127. :j: The only exception to this remark is, that aicbv is used much more frequently (112 times, if I have counted cor- rectly) in the New Testament, than UMonof. 136 universalist's assistant. judge. It is laid before him as an impartial juror, to determine the matter in the fear of God. SECTION IV. ADDITIONAL CONSIDERATIONS TO SHOW THE TERMS AI5n AND AIONIOS DO NOT MEAN " ABSOLUTE ETERNITY.' In the preceding sections many facts have been stated to m.eet the arguments therein noticed, de- signed to fix upon these terms the sense of endless duratioii. But there are many more facts and con- siderations bearing upon the same point, which could not properly be arranged under any of the divisions of those sections. These I now propose to gather up and present to the reader. 1. Statements of Lexicons. Modern lexicons need not be appealed to, as they nil agree in assigning endless or eternity as one of the meanings of these terms. Mr. Goodwin"^' says, * T wish to say, in this place, that I am greatly indebted to the labors of this most laborious student and thorough scholar for very many of the facts and suggestions contained in this chapter ; and any one who may wish to see the ex- hibition of facts upon which the statements quoted from him, are founded, is referred to a series of articles published in the Christian Examiner, commencing in the No. for Nov. and Dec, 1828, and ending in the No. for May, 1833. In relation to these articles, I think all who will carefully study them, will say with the editors of that paper: — ''We ac- knowledge ourselves indebted to them for much information, and are convinced that their author has thrown a light upon the words in question, which will hereafter be gratefull}- ac- THE RENDERING OF ORIGINAL WORDS. 137 " Hesychius, a lexicographer of either the fourth or sixth century, is the oldest to which I have had ac- cess. His definition of aibn is very short, and makes no allusion whatever to any sense of eternity in this word." " I next appeal to Pharoninus, a lexicographer of the sixteenth century. . . . His authority, I trust, will be admitted as good, for it is very frequently quoted by the later writers, as that in which they place confidence. He gives a descrip- tion of the meanings of aibn at great length. I make the following extract. ''Aibn is life, femi- ninely. Homer, " thyself shall be dispelled of dear existeiice ; from ab,^ to breathe ; and the spirit is breath. . . . and we, also, call the inspiring the living aibn is, also, the eternal and endless, as it seems to the theologian."! Here, I strongly suspect, is the true secret brought to light, of the origin of the sense of eternity in aibn. The theolo- gian first thought he perceived it, or else he placed it there. And the theologian will probably retain it there longer than any one else. Hence it is, that knowledged bv those who shall seek to discover their mean- ing, and which cannot excusably be disregarded by any bibli- cal student."' An important service would be rendered the Unirersalist ministry, if these articles should be issued in a book, edited by some competent person. Its value might be increased by extending the inquiry still farther. *' «('). f "ylicjv, ( Lott^ d^r.Xvy.'oc. OurjOoc, jivr'oq 8i (fl^.tjg al t X A further examination of Plato by this author only con- firmed this conclusion, as mav be seen in the work so often named, Nos. for March and May, 1832. pp. 99—105. THE RENDERING OF ORIGINAL WORDS. 141 the general track of aibn^ in its meanings and shades of meanings, with the exception of those meanings of a noun, which cannot be imparted to an adjective, and those wliich it is known this noun never did impart to this adjective.'"^ Thus much in regard to classical usage, and the inference to be drawn from it. 3. Scripture usage. The scriptures are written in two different lan- guages, the Hebrew and the Greek ; but we have the whole Bible in Greek ; the Old Testament being a translation made, about 286 3'ears before Christ,! by a number of learned men in Alexandria in Egypt.t This is called the Septuagint version. I shall confine the examples to the Greek, because it is agreed on all hands, that the Greek words aibn and aibnios correspond entirely to the Hebrew olam, in sense, which " expression is never used in the Old Testament to denote an absolute eternity. "§ In order that the matter may be presented to the mere English reader in the more striking light, and * Christ. Exam., No. for Blay, 1831, pp. 186—7. t This is probably the date only of the translation of the Pentateuch, while the translation of the remaining portion of the Old Testament was made by ditferent individuals, at different and later times. Jahn's Introduction to the 0. T., p. 52, Andover, 1827. :j: Home's Intro., Vol. 2., p. 163., et seq. \ Noyes' Translation of the Heb. Prophets, Note on Micah 5 : 2. 142 untversalist's assistant. enable him the more clearly to perceive the absurdity of maintaining that these terms properly denote "absolute eternity," I will translate them by the words ETERNITY and eternal. When a translation of aion and aibnios, they will be put in small capitals ; and to prevent, as much as possible, the introduction of Greek words into the text, the trans- lation only will be given, and when there is a variation in the phraseology, the Greek will be given in the margin. 1. In the following instances these terms are used in reference to things which have already come to an end. " I Avill give unto thee, and thy seed after thee, the land wherein thou art a stranger, all the land of Canaan,^r an eternal possession. '^'^ " And thou shait anoint them as thou didst their father, that they may minister unto me in the priest's office ; for their anointing shall surely be a priesthood through the eternity."! "Then his master shall bring him to the door, or unto the door-posts, and his master shall bore his ear through with an awl, and he shall serve him through the eternity." X " The waters compassed me about — even to the soul ; The weeds were wrapped about my head. I went down to the bottoms of the mountains ; The earth with her bars was about me eternally." ^ * Gen. 17 : 8 ; sig xarua/saiv aioiviov. Also, Gen. 13 : 15. t Exod. 40 : 15. €/'? Tov aimvct, which is explained by ng Tag yti'fac ccr'Toiv. i Exod. 21 : (). fi'c Toy ui\->vu. ^ Jonah 3 : G. uuonoi. THE UEJ\'UER1NG OF ORIGINAL WORDS. 143 A multitude of other texts might be added to these, equally striking, to show these terms are used with reference to things which have come to an end ; but these must suffice. 2. The term aion is repeated in the following instances. " To Avhom be the glory during the ETERNITIES BDeii to the ETERNITIES.*"^ " Unto him be glory in the church by Jesus Christ, through all the ages, the eternity and the eternitiE'?." t " Now unto God and our Father be glory through the eternities even to the eternities. "$ 3. In addition to the examples above, the term is used in the plural number in the following instances. " Now all these things happened unto them for ensamples, and they are written for our admonition upon whom the end.s of the eternities are come.''''^ " That in the eteRxNities comings he * In this and the following examples I give the Greek as near a verbal rendering into English as is possible, accept- ing the definition of eternity as the legitimate meaning of oibn ; and this is done for the purpose of showing to the mere English reader something of the aspect of things, as presented to the mind of a scholar. The real meaning, I take to be this, taking the first text as an example. '' To whom be the glory dt rot'? uuovuc twv aicoroyr, through ail the ages, or more literall)', />-ow age to age. Gal. 1 : 5, And so of the rest. f sig TCteOag rlxc ysrsa? tov alo>iog twv aic'ortor, through all geiierntions from age to age. X Phil. 4 : 20. "Greek the same as in Gal. 1:5. See also 1 Tim. 1: 17. Heb. 1: 8. Eph. 3 : 21. 2 Tim. 4: 18. Heb. 13 : 21. 1 Peter 4:11. Rev. 1 : 6 ; 4 : 9 ; 5 : 13, 14 ; 7: 21; 14: 11: 15: 7; 20.: 10. <5> 1 Cor. 10 : 11. z'u x>\?^r, lou uiwiwi xu(i(,'iT»,0£r, the Cnd of the ages are coiw. 144 UNlVElv6ALlST S ASSISTANT. might show the exceeding riches of his grace."* •' The mystery which hath been ]udifro??i the eter- nities and fro77i the generations. ^'''\ 4. Beside the example above, the end of the aibn is spoken of as follows ; — " But now once in the end of the eterinities, hath he appeared to put away sin by the sacrifice of himself. "+ " The har- vest is the end of the eternity."^ " So shall it be in the end of this eternity. "tl " Tell us, when shall these things be ? and what the sign of thy coming, and of the end of the eternity ? "H 5. In the following texts, times are spoken of beyond the aidn. " The Lord shall reign to the eternity, and during the eternity, and longer." "^"^ " And they that be wise shall shine as the brightness of the firmament ; and they that turn many to right- eousness, as the stars through the eternities, and * Eph. 2 : 7. iv Toig uioioi ruig insQ/ouivotg, in the ages coming. f Col. 1 : 26. ofTTo Tfvr auorvw y.ul anh imv y^vfon', from the ages and the generafiunx. X Heb. 9: 2(3. ijil ovvri).iia tmv alwvcar, in the conclusion of the ages. ^ Matt, 13: 39. ovvTili'iarov aiwvog iorir, is the conchi- sion of the age. II Matt. 13 : 40. *»' rr; airTB?.siit Tov aiMvog toj'toh, in t//e conclusion of this age. ^ Matt. 24 : 4. rfjc avvrfkflag tou aioirog, conclusion of the age. See Campbell's Four Gospels, Prel. Diss. D. 12 : Pt. 1,^23. ^ ** Exod. 15: 18. xi'Qioi (iuoiliviav rov auovit, xal in'' aimva, y.ixl 'in. The Lord shall reign from age to age, and beyond all the cgcs,i. e., indefinitely in duration. THE RENDERING OF ORIGINAL WORDS. 145 longer. ^^^ " And we will walk in the name of Jehovah our God through the eternity and be- yond."! Such are a few of the examples presented by the Scriptures, of the usage of the term aion. We have seen that it is used to represent durations which have come to an end ; that it is frequently repeated ; that it is often used in the plural number ; that the end of the periods it describes are often mentioned ; and finally, that times after that de- scribed by this term are mentioned. With all this before us, who can believe, that a word bearing such a usage, could be regarded, by the sacred A\Titers, as expressing " absolute eternity,''^ as its primitive and necessary meaning? It appears to me, no candid man can ; and the farther and more thorough the investigation is pursued, the more entirely must every such mind be satisfied, that such cannot be its meaning. If its strict and proper meaning was " absolute eternity," in the view of these writers, how could they have ever used it in the plural number ? What sense is there in giving * Daniel 12 : 3. dq Tovg alonac, xai trt, through the ages and beyond them all. t Micah 4:5. £tf t6v ai<5va, xal tJiixBiva, through the age and beyond it. These three examples from the Septuagint, show most conclusively, that aiiLv^ in the judgment of these transla- tors, did not express an absolute eternity ; else why add other words to express a further continuance of the duration than this word itself expresses ? 13 146 universalist's assistant. a plural, to a word, which of itself, means a single period of endless duration ? And then, if the trans- lators of the Old Testament had have regarded this term as, in any case, bearing the sense of endless duration, why have they, as in the examples quoted, not only used the term in the plural num- ber, and then repeated it, but, as if not satisfied with the duration they had expressed, they add terms to express the continuance of time indefinitely, beyond that described by this term ? These surely are singular phenomena to be exhibited by a word of the character the objector would have us believe it sustains. So far as Scripture usage is concerned, it seems to me, that we must come to the same con- clusion we did, in regard to its classical usage ; that it does not express " absolute eternity." 4. Usage among the Christian Fathers. It is admitted, on all hands, that there were those among the early Christian Fathers, who were be- lievers in universal salvation. The celebrated Origen is among the most distinguished of these men, and not only a noted believer, but defender of this doc trine. And yet he, with others who believed in the salvation of all men, are said, by those who have examined their existing works, to have called future punishment everlasting, and to describe it as ETERNAL fire or torment.^ " In all his works. * Ancient Hist, of Universalism, p. 67. THE RENDERING OF ORIGINAL WORDS. 147 Origen freely uses the expressions everlasting jire^ EVERLASTING punishment, etc., without any explanation, such as our modern prepossessions would render necessary, to prevent misunderstand- ing.'"^ Such are the facts. Now how are we to explain them so as not to conflict with the position, that the original and proper meaning of aibnios is absolute eternity ? If these Universalists, who were themselves native Greeks, had have regarded this .term as expressing such an idea, they could not chave used it in describing a punishment in which they believed; because they openly and undisguis- edly, not only denied the doctrine of the eternity of future punishment, but maintained that of universal restoration.! Now this is a very important circumstance ; for * Ancient Hist, of Universalism, p. 114. f It might be added^ as a fact of some interest, that the doctrine of eternal punishment is not recognized as an article of belief in the church, in the earliest symbol of their faith extant — I mean the document called the '' Apos- tles' Creed." I here give a copy of it in English. "I believe in God, the Father Almighty ; and in Jesus Christ, his only begotten Son. our Lord, who was born of the Virgin Mary by the Holy Ghost, was crucified under Pontius Pilate, buried, rose from the dead on the third day, as- cended to the heavens, and sits on the right hand of the Father ; whence he will come, to judge the living and the dead ; and in the Holy Spirit ; the holy church ; the remission of sins ; and the resurrection of the body." This is the common form of it, as it existed in the fourth century, in which it differs some, from more ancient copies. Mur- dock's Mosheim's Eccl. History, Vol. 1, p. 96; New Haven, 1832. 148 universalist's assistant. it not only shows, that they did not consider the term as expressing absolute eternity — and they were, certainly, as competent judges of its proper signification, being native Greeks, as we are at the present day — ^but it has a direct bearing upon the New Testament usage of the term. We know they were Universalists, and, of course, that they did not understand the term as expressing " abso- lute eternity." And using the term precisely as it is used in the New Testament, which they regarded as an authoritative rule of faith and practice, we know, also, that they must have considered its application to punishment as no evidence of its endless duration. This is further manifest, from the fact, that when the doctrine of universal salva- tion first became a matter of controversy, the Greek writers, who believed in endless misery, never used the circumstance of aibnios being applied to punish- ment, in the Scriptures, as an argument against the doctrine of the Universalists.^ Would they not have done it, had they have regarded the matter in the light in which it now is by the modern opposers of this doctrine ? The application of this term to punishment in the Scriptures, is one of the main pillars by which the doctrine of endless misery is to be supported, in the judgment of its advocates, at the present day. Had the Greek Christians have regarded the term in the same light, they certainly * Universalism Illustrated and Defended, p. 210. THE RENDERING OF ORIGINAL WORDS. 149 would not have failed to have urged it as an argu- ment against the Universalists.^ This is a strong point. It shows that they did not consider it as meaning absolute eternity as used in the New Testa- ment ; and their judgment, in this matter, is worthy of great confidence, they being native Greeks, and a native is always more competent authority, as to the force and meaning of words in their own language, than any foreigner possibly can be, especially if he belongs to a distant age, and a country where the habits of thought and modes of expression are widely different. Such are some of my reasons for thinking the original and proper meaning of the terms aibri and aidnios is not " absolute eternity.''^ I will recapitu- late them. It has been shown, that the several posi- tions assumed, to sustain this meaning, are not war- ranted by the facts in the case ; that the oldest lexi- cons do not give eternal as one of the meanings of aibn ; that classical usage is against such an inter- pretation ; that the Jewish usage before, at the time, and immediately subsequent to the advent of the * The first instance on record of the circumstance of the term uldjvtog being applied to punishment, in the New Testa- ment, being urged as an argument against Universalism, occurred in the beginning of the fifth century. And this by Augustine, a Latin writer, and the father of what is now called the Calvinistic system of theology. He " was very imperfectly acquainted with the Greek language." Ancient Hist. Univ., p. 252, Boston, 1829. 13* 150 universalist's assistant. Saviour, is against such a construction;^ that Scripture usage is against it ; and that the usage of it by the early Christian Fathers, themselves Greeks, is against it. It appears, also, that while the Phari- sees and Essenes of the Saviour's time, believed the doctrine of endless punishment, and had certain terms and phrases by which they were accustomed to express this doctrine, Christ and his apostles have in no case adopted their phraseology, in speaking of the punishment of the wicked. And now I submit it to any candid and fair mind, not utterly blinded by prejudice and preconceived opinions, if he can believe, with this array of facts before him, that these words, in their original and proper signification, mean " absolute eternity ? " And this is the very point to be established, before the simple application of these terms to punishment can have any force as an argument in favor of its " absolute eternity" It seems to me that a stronger case could not be made out nagatively, than the facts presented make out against this view. It is as near demonstration, as the subject will admit, that such is not its meaning. With what has been said herein upon this subject, I would press the question home upon the mind of every believer in the doctrine of the " absolute eter- nity" of punishment, if he can believe, that if this terrible doctrine is Heaven's truth, that the God of fSee pp. 118—121, of this M-ork. THE RENDERING OF ORIGINAL WORDS. 151 all grace would have sanctioned the use of so equi- vocal a term, by his spirit, in revealing it to man ? Might we not expect that he v/ould have caused so tremendous a doctrine to have been set forth in the most plain, positive and unequivocal terms ? Had it have been described in such terms as are used by Philo and Josephus, there would have been no room for dispute about the matter. But as it is, the mat- ter is left in the most utter obscurity. Should we not pause and consider, before we presume to charge the Creator with trifling with his creatures in this way, concerning one of the most tremendous subjects that ever claimed the attention of mankind ? SECTION V. CONCLUSION. In the preceding part of this chapter, I have pre- sented a variety of facts and considerations, going to show that the terms aibn and aidnios do not contain the meaning of " absolute eternity.'' In conclusion, it may not be amiss to notice the positive side of the question, and some of the objections against the position, that these terms do not mean " duration without end." 1. I remark, that these words bear quite a variety of senses. Prof. Stuart considers them as used in the Scriptures with something like ten different meanings. So far as our present inquiry is con- 152 universalist's assistant. cerned, there are but two senses in which they are used, that are of particular interest. So far as the idea of duration is contained in them, I think they are well defined in the following words ; viz., " On the supposition that aibn, according to the common opinion, is compounded of aei and on, then, if ap- plied to time, it would signify a multitude oi periods or times united to each other \^ duration indefinitely continued. Its proper force, in reference to dura- tion, seems to be more that of uninterrupted dura- tion than otherwise ; a term of which the duration is continuous so long as it lasts, but which may be completed and finished ; as age, dispensation, sae- culum, in a general sense. If applied to breath, it would signify a multitude of breathings, or breath- ing indefinitely extended ; and if applied to simple existence, it would signify existence indefinitely ex- tended.''] From this definition, it will be seen, that aion answers, in meaning, very nearly to the Enghsh word ever, when it has reference to duration. The word ever expresses the idea of progression and succession, without defining the duration thereof; as he is ever moving ; that is, he is continually, un- interruptedly in motion ; but it does not describe the length of time he will be in motion. This is entirely indefinite. It may be longer, it may be shorter. * " The comprehension of many times or periods." — Phavorinus. t Christ. Exam., No. for March, 1831, p. 42. THE RENDERING OF ORIGINAL V/ORDS. 153 So it is in reference to the terms in question, when they denote duration at all. The duration is entirely indefinite^ depending wholly upon the nature of the subject to which they are applied, or the connexion in which they occur. Hence we find them used to denote widely different periods of time in length, varying from three days to many ages, as they are used in the Scriptures. The reader can make the application of this defi- nition to the texts already quoted, for himself, though he will find it necessary to use different English words to express their meaning, in different connexions, because we have no one English word answering precisely and fully to the meaning of the terms aibn and aionios, though we have several which will fully express the idea in different con- nexions, and as applied to various subjects. Hence, in translating, we are necessitated to use different words in different connexions, and in their applica- tion to different subjects, as a rendering of these terms. I will give an example or two.^ '* For their anointing shall surely be a priesthood through the AGE."t " And he shall serve him all the days * In these examples I shall put the rendering of aion and aidnios, in small capitals, to save repeating the Greek words. t The following remarks of Mr. Locke vnW show the oc- casion of the use and the idea intended by the rendering of age and ages. '' The nation of the Jews were the kingdom and people of God, whilst the law stood. And this kingdom of God, under the Mosaical constitution, w^as called alojv ovTog, this age, or as it is commonly translated, this world, 154 untversalist's assistant. OF HIS LIFE." " To whom be glory from age to AGE ;" that is continually. " They are written for our admonition upon whom the ends of the age are come." " The Lord shall reign from age to age and beyond the ages ;" that is for an indefinite, an undefined period in the future.^ 2. The other sense to which allusion has been made, is that of spiritiial. When applied to the life of the righteous, I can attach no other sense to to which aliin' ivfOTwg, the present world, or age, here answers. But the kingdom of God, which was to be under the Messiah, wherein the economy and constitution of the Jewish church, and the nation itself, that, in opposition to Christ, adhered to it, was to be laid aside, is in the New Testament called aLojv uiXXvjv, the world, or age to come" Note on Gal. 1 : 4. " Why the times, under the law, were called ;f^orot uImvioi, we may find reason in their jubilees, which were atuivtg, ^