UC-NRLF ^B Efl? 33^ -O o^ - LIBRARY OF THE UNIVERSITY OF CALIFORNIA ^^j 0d- V----V 4= Received _ Septemhej^^ 1880. Accessions No.^y^y >^/ Shelf No. THOUGHTS ON FINAL UNIVERSAL b4 (^ BARING, Eg. THE SECOND EDITION. ^ It is Willi some degree of satisfaction that I in- form you, that the iloctrinc 1 wish to establish, is no SECTARIAN doctrine, nor pccuhar to the religious sys- tem I have adopted ; but that on the contrary, its most zealous supporters have been what are called ORTHODOX MEN, and CHURCHMEN. A persouwliohas subscribed to the Articles of the Church of England may, I apprehend, consistently with his subscription, preach the doctrine of Universal Restitution.* JE'^fZiw,p 1617. EXMOUTH: PRINTED BY J. RADFORD, STRAND. 1823. i7/^/ PREFACE TO THE SECOND EDITION. Being fully apprized of the strength of early imbibed prejudices, and sensible that never- ending torments have been generally under- stood to be the destiny declared by scripture as the portion of the wicked, I determined to send a copy of this work to some particular friends, for the express purpose of obtaining their several opinions respecting its contents. I have in return, had the pleasure to receive an unqualified approbation of the work, from several much-respected friends ; and from one friend only, whose opinion however challenges respect, as unqualified a disapprobation : he does not admit the doctrine of Universal Res- 4 titution, but declines any discussion of the PREFACE. subject. >From a third, and a very respectable class of my friends, the answer has been in substance the same one as the other. 'I admit the truth of the doctrine, but question the use- fulness of promulgating it.' Now it is to these friends I address the following consider- ations. Christian truth is the word of God, and the more nearly that it shall be preached in its genuine purity, the greater, we are bound to believe, will be its efficacy in answering the important purposes of Divine Providence. How much soever the fear of change, attachment to custom, or respect for individuals, may retard the progress of opini- ons, truth will finally prevail; and, it must BE honourable TO BE, IN ANY DEGREE, AN INSTRUMENT IN PROMOTING IT. Can any apparent advantage justify us for acting upon fictitious principles ; and more especially in religion, where every thing should breathe simplicity and godly sincerity ? Can it be war- rantable to connect the venerable name of God with a falsehood, merely because we PREFACE. imagine good effects will be produced by such a practice ? Lord Bacon recommends Truth as *the sovereign good of human nature ;* and Lord Bacon was not an ordinary man. It may be admitted that some novel truths may be so delivered as to do injury, on their first promulgation. ' Be ye wise as serpents, and harmless as doves/ was the injunction of our blessed Saviour. However absurd and impossible may be the doctrine of Eternal Torments, it is so much the popular opinion, that it may unquestionably claim, to be re- garded as a deeply rooted prejudice, and as such, to be removed only by w ell directed ef- forts ; by preaching more frequently the real sanctions of the gospel, and ceasing to insist upon the imaginary ones. Extreme mental anguish, which the sinner will be subjected to immediately after quitting the present life, is sufficient to appal the stoutest heart, and I am persuaded, after a very short time, the fear of it w^ould have more effect, in turning the sin- ner from the error of his ways, than is now produced by the thunder of imaginary terrors. PREFACE. which his natural understanding will whisper to him cannot be true. Had my friends in general discouraged the continuance of my publication, I might possi- bly have bowed to theirjudgment; but when, so far from this being the case, I find myself warmly supported by persons whose charac- ters stand the highest in my esteem, and af- fectionate regard, it cannot be expected of me to abandon a cause of such supreme import- ance, and from which I have personally de- rived unspeakable pleasure and advantage. The approbation of one much respected friend, has been transmitted to me in a letter, dated London, November 11, 1823, and is ex- pressed in the following words. * Your welcome Letter reached me a few days ago, and 1 have since read witli great in- terest, your * Thoughts on Final Universal Restoration.' You have brought together un- der one view, a number of arguments, that strongly recommend themselves to right rea* son and good feelings, from a variety of works, some of which are but little known, and cer- PREFACE, tainly not sufficiently valued ; and you have collected the thoughts and sentiments of ma- ny excellent christians, in a manner equally pleasing and useful. Petit Pierre has long had claims upon me as a w^riter, and has held a place in my little bed-room library, I have not yet been able to look into Dr. Estlin, but he comes too well recommended not to have, ere long, a share of my earnest attention. In- dependently of his other merits, his intention is worthy of all praise ; for I hold, that no man has ever entertained a real sense of re- ligion, who has not, at times, most fervently wished, that all mankind might ultimately be saved. Many of your occasional thoughts, have been delightful to us, both in reference to the sentiments you express, and to the writer himself; but you must prepare yourself for a share of criticism. With a view to gene- ral success and popularity, you have, I think, made much too free with his Red and Black Majesty ; and many pious persons will think it a dangerous precedent, to make quotations from Kobinson Crusoe, and refer to the com- PREFACE. mon sense of mankind, as exemplified in the man Friday. Then I doubt whether you have not paid almost too great a compliment to Mr. Irving/ &c. &c. the remainder not copied. This review of my work, from the pen of a highly valued friend, has been very pleasing to me. Nor have the expressions of approbation, received from several other friends, been less decisive. Thus supported, I feel a^confidence in persevering. Truth will ultimately pre- vail; and IT MUST BE HONOURABLE TO BE IN ANY DEGREE, AN INSTRUMENT IN SUP- PORTING IT. THOUGHTS ON Sinai JInittcrgal lacisttorationt MouE than thirty years have passed since my attention was first attracted to the consideration of the doctine of final Universal Restoration. The firm belief that this pleasing doctrine is in perfect unison with every thing we find in the sacred Scriptures, has carried me, with more than ordinary composure and resignation through some of the most trying events of life: and now in the eighty-second year of my age, has determined me to select and bring together passages from sundry publications, such as have appeared to me abundantly sufficient to establish it. The first which attracted my notice was written by a Clergyman of Neufchatel, F. O. PETITPIERRE, in the year 1788; entitled, ^Thoughts on the Divine Government/ From this publication the following passages are taken. Page 84, ' It now remains to shew, that B 4 THOUGHTS ON FINAL Justice, far from opposing the goodness of the Almighty, is in itself a branch of that good- ness'; since it is goodness that abundantly rewards the righteous, and severely punishes th^ wicked. With relation to the righteous, his justice is pure uninterrupted goodness: but is it goodness that will inflict on the disobedi- ent the dreadful punishments of a future exist- ence f Is that severity of an offended God, to which Scripture gives the terrible appella- tions of indignation, wrath, and fury, to be ranked in the class of goodness ? Yes, I scru- ple not to affirm, because I can demonstrate it with the clearest evidence. The Supreme Being never arrays himself in the terrors of his majesty,never punishes his offending creatures, but Infinite Goodness leads him to it. Calvin- is ts are sufficiently ready to admit, that in this life the severities of God proceed from his goodness, and that he chastises us for our pro- fit, that Aye might be partakers of his holiness. ' ^'But no sooner does the question relate to a future life, than the whole is changed ; and ac- ^*.* tording to their representation, tlie nature of God and of man must have uildergbne a total -* revolution. Kepentance will be no more: either it will be impossible for the wicked ever to re- penvor if they do, it will avail them nothing with an implacable Judge, who has no mercy for them, but has forgotten to be gracious* But whence this total change in the immutable nature of God himself? Will you believe that ajl^this proceeds from a sin^le^word ill under-* stood| a word whicMs miiversa^^ ed to have two meanino;s inSeripturej and whick ^\ in the present application may be understood two ways; one entirely rational,the other as en- , tirely irrational and absurd. This formidable^ f w^ord, which has made such havoc in the minds of men, is the appellation of eternal giveav to the sufFerinc-s of a future state. Now thou2:W it is evident, that God, in his word and in his works, appeals to our reason ; and that the sense in which this term is generally under- stood, is as revolting to reason as it is repug- nant to the nature of God, mankind will obsti- k nately persist to understand it in that sense s^ ^vhich is irrational and absurd. They do not B 2 6* THOUGHTS ON FINAL indeed venture to affirm, that any thing like cruelty can reside in his perfect and unchang* able nature ; on the contrary they continue to assert,(however contradictory to their hypo^ thesis) that the Supreme Being is infinitely good, but nevertheless maintain that he will inflict upon a very large proportion of his crea- tures, the most aggravated torments tlirough-f out all eternity/ *The proposition I am going to establish, maintains, that God will punish the Wicked, in .a future state, for their Conversion; so that 'their sufferings will be real chastisements, ^The first proof 1 shall bring in favour of thi3 truth, (and which if admitted were singly suf- ficient,) is the infinite love of God for the sinner ; by which he wills their conversion and their life. In treating of the holiness of God, I have proved thp infinite love of God for the sinner ; and that this love arises from his im- placable hatred to sin, as an insurmountable obstacle in the way of their happiness. Thus, he sufferings he inflicts upon jthem, whether a this, or a future life, are designed as rC'* UNIVEHSAL RESTOUATJON. 7 Hiedies and cures for that dreadful infection of tlie soul. It is an eternal truth, founded on the ' yery nature of God, which is Love, that he chastises all the sons of men for their profit/ that they might be partakers of his holiness.^ Let us not say, in order to evade the force of this argument, that the love which God has for the wicked in this life, will, iu the next, be converted into hatred ; as indeed it must be, if it, could lead him to inliict eternal torments upon theip. And is there then a time when Divine Love can be changed into hatred? when God hirnself c^n alter !- and this period, shall it be the universal Judgment? Just Heavens! as well might we presume to affirm, that there is a period when he shall cease to be ; for the one is as possible as the other. No tlie love of God will never change, be- cause it cannot ; for his love, like alj his other attributes, is immutable and eternal. If there WAS ever a moment, a single instant when he loved the sinner ; if he loved him when he cre^ ated him, when he protested with an oath ithat he desired his conversion and his life, if THOUGHTS ON FINAL he loved him, when for his sake he spared not his own Son, he will love him with the same love throughout infinite ages; and as soon might he cease to exist, as to cease to love/ * A gain, the Glory of tlie Creator depends ^ upon the perfection of his Creatures ; as the honour of the worker arises from the perfec- tion of his work. Can any thing be more con- trary to the glory of God than the infinite mis- )ery of the reprobate f A multitude of intelli- gent and immortal beings, M'hose nature and 'state will be in eternal contradiction the one to the other. For, with natures capable of 'jbappiness, and desires ardently directed to- ) M^ards it, tlieir eternal portion must be the most horrid unremitting agony. Description falls infinitelv short of the terrible idea ; but reason tells us, (were we free from prejudice) that it can never advance the glory of the Creator. If, as some pretend, the reprobate remain for ever in a hardened and obdurate state, what dp we behold,but a race of beings devoted for ever to crimes and suflerings ; on whom Almighty Power confers eternal existence, well knowing UNIVERSAL RESTORATION. 9 it will be employed in perpetuating sin and misery! If we are to frame our idea of the work- er, from his works, how formidable must those ideas be, which are received from the repre- sentation of a multitude of wicked and un- happy beings, plunged for ever in all the hor- rors of sin, of blasphemy, of agony, rage, and despair. If we admit, with others, that the >^ reprobate are capable of sincere repentance,/ but that it will be unavailing, because the final V and irrevocable sentence is pronounced against / them, this supposition relieves us from one \ contradiction which the former contained; for/ thus, sin will not last for ever, and intelligentV creatures will not be for ever wicked, in defi- 1 ance of a nature which came perfect from the hands of the Creator. But if it obviates one ^ difficulty, it raises another; which is, that those beings, penitent and converted, will for ever aspire at an approach to God, as their Sove-\ reign Good, w^ill for ever implore his mercy ) and forgiveness; while God, on his part, though { the Father of Mercies, will eternally repulse y^ and reject them/ And here again, if we are to /A*; (; <10 TnpUGHTS ON FINAt judge of the Worker by his works, as we ntt \ commanded in Scripture, to what conclusion ( should we not be led? What ideas should we j form of the parent of a numerous family, who / would turn from the supplications of his peni- jtent children, and who, possessing ample / means of rendering them happy, should re- ^lAmain for ever deaf to their entreaties, and in- ^ J fliet upon them unterminating misery: Which ever way therefore we behold the reprobate in eternal misery, whctlier as obstinate sinners, or as penitent oft'enders, we cannot help dis- covering their state to be in absolute contrar- diction to the infmitc goodness of the Divine .Nature, and consequently impossible.' ^I'hus far Mr. Petitpierre ; and a more clear and conclusive piece of reasoning we shall seldom meet. I shall make another short Extract, from the same work. * There remains lastly, one very remarkable text, where our Lord himself gives the name I of Chastisement to future sulTerings,Matt.xxv, /46, 'These (says he, speaking of the wicked,) \ shall go away into everlasting puuibhment,' tTNIVERSAL RESTOHATtON. 11 Kow the word Punishment is made use of in our versions; but in the original Greek, the word^Kolasis is peculiarly applicable to the pruning of Trees, which therefore implies Correction or Chastisement* Grotius says expressly, that the kind of punishment which tends to the Improvement of the criminal, is what the philosophers called Kolasis, or chas-* j tisement; and Wyttenback says, that God, in the infliction of sufferings has three ends in view; the first of which is, the Correction of the offender, in order to his future Amend- ment, and that the Greeks frequently gave to \ such sufferings the name Kolasis. ) Another work, of not inferior merit, was published in the year 1 806, entitled, Essa;ys, by the Revd.J. Simpson, in which the ques* ( tion of final Universal Restoration is examined and proved, in a manner strictly classical;] After fixing some rules of interpretation, and in them observing, that doubtful and figurative passages, must be explained by those which are clear, distinct, and without any figure, Mr. \ Simpson goes on to show, that in all languag- 12 THOUGHTS ON FINAL ei there are words which must be understood in different senses, according to the subject to which they are applied. For example, tlie Greek word Logos, has twenty-nine different senses in Scripture. It is used to signify a word, a discourse, a proverb, the Mosaic law, the gospel, ability to speak, reason, an ac- count, a treatise, value, appearance, show, and others ; for each of which, distinct references are given. The word Ouranos, commonly translated, heaven^ has ten other senses occa- sionally applied to it* Arkey, the beginning, has also various senses in Scripture* These things being premised, our attention is called to the different terms and phrases re- lating to the duration of future happiness and future punishment. He begins with examining '^all the different senses in wich the Greek words Axon and Aionios are used in Scripture . and quotes passages to prove that they are made use of to express, the present time, this, life, or age of the world, past limited /(juration, future limited duration,^ and du- ration without end. From which variety of UNIVERSAL RESTORATION, 13 senses he infers, that no conclusion can be fairly drawn, merely from the use of these words, for the absolute Eternity either of re- ward or punishment; the extent of duration, (he observes) must be determined by accom- panying circumstances . Mr. Simpson has therefore carefully ex- amined every passage wherein the words Aion and Aionios are made use of in Scripture re- lating to future punishment; and has shewn that in no instance do they intend to express the idea of never-ending punishment, but al- ways the contrary. The explanation of one of those passages is all that I can properly admit In Matthew xxv, 46, Aionios is used to ex- press the duration both of the rewards and pun- ishments of a future life. But the different substantives joined to the adjectives, and other passages in Scripture which explain the extent of duration in each case, manifest that the same term should be understood as expressing different periods. The verse, in our translation of the Bible, stands thus, *And these shall go ^way into everlasting punishment, but the c 3 righteous into life eternal.' Now the latter clause expresses correctly the sense of the orginal, but not so the former; which should have been rendered, 'And these shall go away JEtis Kolasin aionion, into chastisement for the age/ which conveys to us a very difterent idea from that of our Bible. Zoe, life, is the sub- stantive added to aionios, respecting the righ- teous 5 Kolasis, chastisement, is the substan- tive respecting the wicked. Zoe countenances the sense of truly everlasting, with regard to the righteous. In this sense it was evidently used by the Jewish scribe, who asked Jesus what he could do to obtain Zoen aionion, eter- nal life. Kolasis, on the contrary,_implies, that the punishment must be of limited dura- tion,in order to answer the purpose of reform- ing the sufferer.^ Nor is it an objection to this interpretation, that it assigns different meanings to the same word, used twice in the san^e sentence; for in other parts of Scrip- lure, (which are quoted by Mr. Simpson,)the same word, Aionion, is also applied in the ^] &i9ie sentence, with a similar difference, as to UNIVERSAL RESTORATION. 15 the extent of duration which it denotes. When axon or aionios are applied to the future pun- ishment of the wicked, they are never joined with life, immortality, incorruptibility, but are always connected with fire, or with that pun- ishment, pain, destruction, or second death, which are effected by means of fire. Now since fire, which consumes or decomposes other perishable bodies, is of itself of a disso- luble or perishable nature, this very circum- stance intimates a limitation in the period of time. Having endeavoured thus carefully to in- vestigate the right meaning of the expressions in Scripture which apply to the subject, Mr.Simpson draws from the whole these ob- servations. First, It is consonant to natural religion, and to the general tenor of the New Testa- ment, as well as to many plain assertions in it, that the future life and happiness of the righ- teous should be without end. But it militates against all our ideas of the infinite mercy and goodness of God, and accords not with many 16 THOUGHTS ON FINAL expressions in Scripture, relative to the dura- tion of future punishments, to consider them as never ceasing, and strictly eternal. Second, The derivation of the word Xo- lasis, from the occasional use of it in the Sep- tuagint,as well as from the proper meaning of it according to the Greek philosophers, makes it unquestionable that it should be understood of a painful corrective chastisement to improve the sufferer. ' * ^-.^ THiRD,Had Jesus or his Apostles desiojn- L*HJ^d to have represented the duration of future C punishment by terms that signified extinction / of being after a certain period of misery, or I never ceasing torment, they might easily have , f done either of these. Timoria is used for the ) greatest punishment, and aidios for proper / eternity. The idea of annihilation might also vhave been conveyed in various forms. Thus far Mr. Simpson ; and it would have suited my purpose to have made much larger extracts from his work, as well as from the publication of Mr. Petitpierre, if my attention h{^d not been called to a more recent one. iQNlVERSAL RESTORAtlON. l7 namely, ' DiscojAijes . oa Uiiiversal Hestitu-v^ ^.^ tion^bjDr. Estlin^of Bristol, published ia' the year 1815* It will be seen that the basis of these discourses rests upon the same found-< ation as those already mentioned, namely, the immutable character of God, and the misun- derstood meaning of the Greek words Kolasis\ and Aionios, Dr. Estlin's work however con-( taini many things new, and well deserves the notice I shall take of it* The Discourses are the familiar addresses of an aged pastor to his flock,on a topic of supreme importance ; hence they discover a confidence and urgency of manner which, viewed in any other light, would be scarcely pleasing ; but to the same circumstance must be attributed the simplicity^ pathos, and elo- quence with which so many passages in them abound. It is a consolatory fact, that the doctrine of eternal torments has been losing ground since the Reformation, The tremend-N ous doctrine is certainly not contained in the thirty-nine Articles of the Church of England: it was asserted in the forty-two Articles set* i 18 tHOUGHTS ON FINAL ftled ill the reign of Edward the sixth, but was happily rejected when the number of Articles was reduced to thirty-nine. The most zealous \ advocates of the doctrine are tp be found /amongst the Methodists; but the zeal of most J of them has of late cooled upon this point, ( and not a few of them embrace the opinion of final happiness to all. On what other sup- position indeed can they maintain the ultimate ] triumphs of divine grace, the efficacy of the \ cross of Christ, and the fulfilment of the J prophecy, that in the Messiah, shall ' all the ( families of the earth be blessed.' According to present appearances, and also to scriptural representations, the majority of mankind must suffer punishment in the world to come, let that punishment be final or endless ; and what a prospect is here for the philanthropist! Without a resurrectipn, the destruction scheme would be plausible enough ; but the testimony of Scripture is decisive, as to the revivification of the wicked; why then are they to be dragged forth from their slumbers ? only to be tormented, that their torments may end tNIVERSAL RESToS^teUM* them. And is this the amount of the divine promise, that, ' as in Adam all die, so in Christ shall all be made alive!' It may be granted, that the letter of Scripture is favourable to the doctrine of destruction, as it is to that of transubstantiation; a second death however does not any more preclude a revival than the first; and a first resurrection, clearly im- plies a second. The text prefixed to these discourses is tak- en from i John, iv, 8, * God is love.' And the object of the venerable,amiable,and intelligent preacher is to exhibit the whole of the divine administration, in perfect accordance with the infinite benevolence of the Deity. His^funda^"^ mental principle Jsjj^thatwwJ^ j of perfect love, punishment cannot be chosen as an end, but as a means ;^ in other "words ^^^^ the punishment denounced against the wicked,' i must be considered as remedial, and will ter- minate in reform. He endeavours to prove* from reason, and from Scripture, that the doctrine of the eternity of hell- torments, and that of the annihiliation of the wicked, are D so THOUGHTS ON FINAL unfounded, and revolting to every idea which we can properly enteitain of the Supreme Being as *a God of love/ d After having laboured to refute these tenets, \^which he reckons among the corruptions of /Christianity, he proceeds to establish the more \ pleasing doctrine, that the perfections of God, /and the declarations of Scripture, assure us, \that the end of punishment, in the Divine Government, is to reform; from which, final virtue and final happiness will be the glorioUg result. . Page 114, 'A resun'ection to punishment is allowed by all. Now it certainly argues a greater degree of benevolence in the Governor of the world, after the punishment of his crea- tures to restore them to his favour, than either to preserve them for ever in misery, or to blot them out of existence. Permit me to suggest another argument, which appears to me con- / elusive. If there be any of you who have not \^ yet been able to divest your minds of all doubts upon this subject, to you awful, to me glorious, I know you will say, you wish tlie : UNIVERSAL RESTORATIOX. 21 doctrine of Universal Restitution to be true > Why do you wish it ? certainly not from weakness, or from any partial affection; but from the purest, the sublimest benevolence. Are you more benevolent than your Heavenly Father ? Page 162, 'The kingdom which Christ was commissioned by God to opjpose, and by op- posing to destroy, was the kingdom of error, or of darkness; of sin, of misery, and of death ; and the kingdom which he was com- missioned by God to estaJjUsh in the room of the other, and over which he is appointed by God to preside, is the kingdom of truth, of righteousness, of happiness and of life ; and the characters of this kingdom are these, it will be victorious, it will be universal, it will be eternal ; or in other words, it will finally lead to, and then be absorbed in, the kingdom of boundless love/ Page 197, 'To a belief in the doctrine of the eternity of hell-torments, I impute more absurdity, more misery, and more unchristian conduct, than to all other false opinions put D 2 22 THOUGHTS ON FINAL together. It is impossible that a mind of any benevolence, should be able to look round on a race of beings to whom it is connected by the nearest ties, the greater part of whom are doomed to eternal misery, without feeling ex- istence itself insupportable. The effects of this doctrine, when a person applies it to him- self, are gloom and despair, often terminating in mental derangement; when he applies it to others, pride, cruelty, hatred, and all the worst passions of human nature.' The doctrine of final Universal Restoration to virtue and happiness, brings w ith it some- thing so exquisitely delightful to the human mind, we can hardly dwell too long upon the contemplation of it. Some passages in the New Testament have been adduced in oppo- sition to it. Christ says concerning Judas, ' good were it for that man if he had never been born.' This it has been said, cannot be true, if he shall finally be restored to virtue and happiness. But this is only a proverbial manner of expressing the miserable situation ^f any person ; such as are frequently used iit^ ** UNIVERSAL EESTORATiaN/^^^3k j Scripture; and such (as Grotius observes) are often found in the Tahnudical writers. Again, of the sin against the Holy Ghost, Jesus says, 'it shall not be forgiven, neither in this world, or age, neither in the world, or age, to come.' This is undoubtedly a Hebrew form of speech, signifying, that all other sins and blasphemies will sooner be forgiven, than the blasphemy * against the Holy Spirit. Again, it has beeq suggested, that if the doctrine of Universal Restitution be true, it would be improper to teach it. But a n^on^ent's reflection, as well as the experience of past times, will convince us of the futility of this objection ; fox we daily see what multitudes indulge in the habit of sinful gratifications, even though they believe it is at the hazard of endless torments. The Contents of Dr, Estlin's Discourses on Universal Restitution. Pages. J 8 The peroration, the end of punishment in the Divine Government, is to reform, the future punishment of the wicked, appears to be as clearly asserted, as the , 24 THOUGHTS ON FINAL future happiness ofthe righteous, small proportion of the human race ever heard the glorious sound of the Gospel. 9 10 The three schemes to be examined, first, the eternity of hell-torments, se- cond, the doctrine of annihilation, third, that the end of punishment will be to reform the sinner. 11 15 On the Jewish and Christian dispen- sations, death does not mean annihila- tion, but merely the termination of one state of being, and the introduction to another. J 6 17 This no sectarian doctrine, orthodox men its most zealous supporters. 18 21 The doctrine not of late discovery, Origen, Justin Martyr, Jerom, Gregory of Nazianzum, Gregory of Nyssa, Til- lotson, Burnet, Hartley, Chauncy, Bishop Newton, Stonehouse, Roquet, Easter- brook. 23 34 An objection answered, crimes more effectually prevented by the certainty, than by the severity of the punishment. ORATION. -^^y ^f^ Ijniversa 35 -63 Etiernity oif hell- torments examined, ' ^aa inconsistent with the perfections of God, ^^ and the declarations of Scripture,- tre- 4^ mendous truth that the persons of whose fb^^ state we are now speaking, constitute by hX^ far the greater part of the human race, ^ happiness consists not solely in externar^^^^ things, spiritual, moral, and religious Ji^ A habits, necessary for heaven, ^^ happy^w^ are those who have a part in the first*^^ resurrection,' a phrase which itself leads A**^ to hope for a second,- -the word trans- ^^^ j ^ lated Eternal, Everlasting, arid for ever, TL^^ .14 may be applied to a subject, whose du- X<^t ration is limited or unlimited, Calvin allows the formidable texts to be meta- phorical, the devil a symbolical person, the principle of evil personified, the fire must mean mental anguish, which will produce its effects, terminate in the se- cond death of the sinner, from whence he will arise to final happinejs. ' ; S6^ 91 The doctrine of annihilation examin- k ed, equally inconsistent with the per- .jLi-^. ^.\.^ i^^^iir. ^^^"^ ^ i ^M^A * S6 tiiOUiSHtS ON FINAL fections of God, and the declarations o^ scripture, what is meant by death, merely the termination of one state of being, and the introduction to another, not an extinction of being, the wicked, constitute the far greater part of the hu- man race, Jesus himself has said this, can myriads of these be raised from the dead, for no other purpose than to be tor- tnented, and at length destroyed, only three ends of punishment vindictive to deter others to reform the offender, another person concerned in this trans- action, can Jesus sentence only to mis- L #/ /^ ^ ery and death, those very persons whom "63 -110 The arguments of those who incline fy-^' to the annihilation scheme, decisive a- gainst themselves. 110 113 Clearly shown, that the end of punishment, in the Divine Government, is to reform, a resurrection to punish- ment, allowed by all, the ends of pu?i^ ishment can be but three, in a perfect JNIVeRSAL REStORATION. 57 government, to reform can be the only end, Jesus Christ the head of a new creation, of a mediatorial kingdom which will have an end, something then to be destroyed, something purified, Death and Hades to be cast into the lake of fire, sin, sorrow, suffering, death,and the grave, to exist no more. 124 142 An appendix to the fourth dis- course, some other advocates of the an- nihilation scheme answered, 143 166 The doctrine of Universal Restitu- tion, rational, the doctrine of Eternal Life, written with a sun-beam, not one word to be found, expressive of eternal misery j or eternal death^ the word fli- onion, wrong translated,"-^the kingdom of heaven, what meant by it, the devil, or Satan, not real beings, but principles of moral and natural evil,-^the kingdom of Christ, mediatorial temporary, progress- ive, his kingdom will be victorious,uni- versal, eternal ; be absorbed in the king- dom of boundless love. E S8 T^HOUCHTS ON FINAL 1C7 17G Qucstiott^ In i^hat will the piitt- ishmeiit 6f the wieked consist? exclu- sion from happiness, during the period of the me*diatorial kingdom of Christ ex- treme mental anguish be for ever behind those \tho made a proper improvement of their first state,-^--these the real sanc- tions of the Gospel,-^ they come home to the feelings of every reflecting mind,^ *the terrors of the Lord.* 177 211 Some objections answfeted,^-and sbme 'advantages in the belief of the doctrine poiht^d out. 'The manner in which Dr. Estlln has en- deavbiired to Explain the subject under con- sideration, will appear from this concise state- ment bf the idbntents of his volume. That it is the cbmposition of a man possessing a: good heairt, ks well as a good head, cannot be de- nied; 2ind,'uAderthdse tiixiumstances, the w^ork i^ entitled to, a fair and candid perusal, by isuch persons as may feel an interest in the very important Subject on which it treats. I confine myself to some selected extracts. UNIVERSAL RESTORATION. 2 in addition to those which have been already made. I. Page 4, * How small a proportion of the human race ever heard the glorious sound of the Gospel! How small a proportion of prp- fessing christians, are possessed of that spirit which is its true characteristic, and are formed by its discipline, to a capacity for the enjoy- ment of a pure and spiritual happiness ! If we cast an attentive eye around that compara- tively small circle which is called the christian world, how much ignorance, vice, depravity, and misery are to be found, even there! -- *Lord why hast thou made by far the greater part of thy creatures in vain :' again. Page 36, * It is necessary to call to your tt remembrance, one incontrovertible fact, as- ^ serted in scripture, which, to a heart suscep- A I tible of the finest human affections, is a pain- J^J ful consideration, namely, that the persons, of J i whose state we are now speaking, constitute 4j*^by far the greater part of the human racCrf ^J ^^^^ tremendous truth cannot be evaded, the so THOUGHTS ON FINAL voice of infallibility hath spoken it, ' Enter ye in at the strait gate : for wide is the gate, and broad is the way, that leadeth to destruc- tion, and many there be that go in thereat : because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it/ II. Page 8, 'The total destruction of sin, by means of punishment, and the final restora- tion of all men to virtue, and consequently to liappiness, the state for which every scheme supposes they were originally designed, is the grand doctrine to which I would direct your attention. It has always appeared to me a manifest inconsistency, to suppose that the design of an omnipotent and omniscient Being can be frustrated : and yet is not every scheme, with the exception of that of Universal Resti- tution, clogged with this difficulty ? ' IIL Page 12, 'It appears, from all the repre- sentations which are given in scripture, of the kingdom of God, or of Christ, or of heaven. UNIVERSAL HE6TORATI0N. 31 that this kingdom is the kingdom of truth, of righteousness, and of happiness, that it is administered by Jesus Christ, that it is * not of this world,' that it has different states, commencing at different periods, according to the qualifications of its subjects, ^^that the righteous will be admitted to the happiness of it, which is immortal life, at the resurrection; and that these ^ the first-born from the dead/ will be distinguished by its highest honours; that from this glorious state, all the wicked will be excluded, and be banished into 'outer darkness,' which is the idea of future punish- ment chiefly insisted on in scripture, and to which its threatenings almost exclusively refer. It further appears highly probable, that the same principles and laws, in the divine admin- istration, will still continue, that the punish- ment of the wicked will produce its eflfect the destruction of sin, that death does not mean annihilation, that it is the termiiialion of one state of being, and the introduction to another, that to the righteous, it is the birth ^o immortality, and to the wicked, the intro- 32 THOUGHTS ON FINAL duction to their state of punishment, that as the necessary process, in the change from mortal to immortality, the wicked will experi- ^ ence death a second time, that when all are virtuous, or become capable of celestial happiness, all will be made partakers of it : and that then, at this glorious consummation, all the purposes of this eternally prepared dispensation being fully accomplished, Christ will resign the kingdom to the Father, that 'God may be all in all.' f'^^'^jrfe^ Page 60, * 1 cannot conclude, tvithout giv- ^^ ing a short answer to this question, What then ^ say the scriptures ? they inform us, that ' the trumpet shall sound, and the dead shall be raised,*-^that *' all that are in their graves, shall hear the voice of the Son of God, and come forth,' that * we must all appear before the judgment-seat of Christ, that every one of us may receive the things done in the body, according to that he hath done, whether it be good or bad.' Th^y expressly assure us, that 'God will judge the secrets of all men; by Jut,^ hd^U^ ^ . ^H^.E^4Ji RE^ORAf 83 . ^ Jesus Christ/ ^Then'^ill the Judge say to them on his left hand, depart/ ^And the door was shut/ * These shall go away into outer darkness, where there is weeping, and wailing, and gnashing of teeth/ He shall say, ^Depart from me, ye cursed, into the fire of that pe- riod/ This fire, to which so many, by far the greater part of mankind, will be sentenced, must mean mental anguish. That it is meta- phorical, is almost universally allowed. This anguish, however, will produce its effects, in changing the habits. It will terminate in the death of the sinner. This is the second death, and 'then cometh the end/ Glorious Con- summation ! These are the views which the Gospel exhibits. It appeals to our hopes: it appeals also to our fears. By these terrors of the Lord, and not by imaginary terrors, * we persuade men/ V. 'Page 85, ^ The doctrine of annihilation then supposes, that by far the greater part of man- kind, were created by a benevolent and holy Being, whose prescience foresaw how they ^^ a^)<* ^ i/ ^jLn.^1^ ' ^ ' " \ UNIVERSAL RESTORATION. 39 punishment \vin be terminated by death ; that the wicked will actually die again ; and thus the second death which is mentioned in scrip- ture, is to be taken literally.' 'Again, ' But 2 though all will be finally admitted to the en- joyment of everlasting happiness, the wicked will have lost all the happiness of Christ's niediatorial kingdom 5 they will not only have lost this, but their future situation, their situ- ation both absolute and relative, to all eternity will be affected by die loss. They must be for ever behind those who made a proper im- provement of their first state, and who will be advancing in intellectual and moral perfection, and happiness, during all that period, in which thay are suffering that punishment which was necessary so that literally ^without any straining Qf the words-^ their punishment will be eterna,!. These are the real sanctions of the Gospel. Th^ey come home to the feelings of every reflecting mind. ' Knowing the ter- ror pf the luorA, we persuade men.' Let us now make some reflections upon wh?it has been said : y 40 THOUGHTS ON FINAL First, If the final restitution of all man- ^kind, was not so clearly revealed in the scrip- f tures, as to be capable of being supported, otherwise than by inference and deduction, its advocates would nevertheless conceive they stood upon firm ground ; they would presume the doctrine to be a fair deduction from the character, and known perfections of God; and that it is capable of being supported, by just reasoning, and fair deduction. It appears however, that the doctrine is expressly taught, in the definition of the term Mercy. It is ex- pressly taught when we are informed that * God is love,' that Mi is mercy endure th for ever,' that * he is good to all, and his tender mercies are over all his works/ It is expressly taught whenever his goodness is spoken of as universal; or when any of its modifications, as kindness, pity, grace, or favour, compas- sion, willingness to save, are applied 'to all men. In all these cases, and in many more, the doctrine of universal restitution is ex- pressly taught ; that is to say, as expressly as might in reason be expected ; for we must not iM JUr-^^UVERSAL RESTORATION. 41 forget the information of the apostle, i Cor. xiii, \%, ^Now we see through a glass darkly/ . Second, What is another peculiar recom"*- ^ mendation of this glorious doctrine is, that it j^ clears up the difficulty, which upon the other i^ two schemes, must forcibly strike every mind, respecting the difference there is in the state of those, who possess the lowest degree of virtue which will admit them into the kingdom of heaveo, and of those who although removed only one degree from those happy beings, are nevertheless to suffer pain for ever ; in a word, it totally removes the difficulty which attends the other schemes, that one degree of diffe*- renee in the moral character^ shall make an infinity (difference in the state. In the third place. It cannot be denied, that ^ there are certain first principles in religion as ( well as in every other science. The doctrine I / advocate is founded upon one of these. It is ) universally admitted, that God is good to all,C and that his tender Mercies are over all his ) works. This being a plain first principle of religion, I confidently draw from it the heart*- ) 42 THOUGHTS ON FINAL ^'cheering, just, and glorious conclusion, that ) there is no human being, to whom the communi'- I cation of existence, will not in the end, have been an inestimable blessing. To conclude, The subject before us is the most awful possible. It is no less than the character of the great Governor of the Uni- verse, the character of those laws by which he governs his rational creatures ; and the everlasting state of, by far the greater part of the human race. In the contemplation of this tremendous subject, every devout and bene- volent feeling ought to be at its full stretch, and the whole soul clothed w ith humility. If I have committed an error, 1 have no other apology than the purity of my motive. 1 however fondly cherish the hope, of having in some degree contributed by this publication, to advance the great interests of religion. In one thing 1 cannot be mistaken. The firm belief in the doctrine of final universal restora- tion, has afforded much consolation to myself during a large portion of my life; has rendered advanced years placid and serene; and enables UNIVERSAL RESTORATION. 43 me to contemplate death itself, notwithstand ing its gloomy appearance, as one of the most essential blessings in the whole plan of provi- dence. I would as a friend, advise every one to take this subject into his most serious consideration I would wish him to experience, during the remainder of his life, all the happiness which results from the full persuasion of this de- lightful doctrine. I pray to God that others may experience that perpetual sun-shine of the mind, that superiority to the passing events of this ever-varying scene, that universal phi- lanthropy, that joy in the divine administra- tion, that serenity through life, and that cheer- ing prospect in th^ hour of death, which the belief in this doctrine does so manifestly in- spire. Christians of all denominations! may we all meet around the throne of our Heavenly Father, with filial joy and mutual congratulations. APPENDIX I. Page 26, ' Death does not mean anniki^ lation, but merely the termination of one state of being, and the introduction to another. ^ ' There are several expressions in the scrip- tures, which taken by themselves, (as they are too often taken) separated from their connex- ion, and without reference to the plaih declar- ations of scripture in other places, give sothe countenance to doctrines inconsistent with those which common sense would otherwise teach us, as the genuine doctrines of the gos- pel. Without the exercise of our rational un- derstanding, we may be led to suppose that a rich man cannot enter into the kingdom of heaven; and yet that a person can be saVed, merely by confessing the Lord Jesus with his mouth, and believing in his heart that God raised him from the dead. There are indeed, innumerable absurdities which might follow 46 APPENDIX I. from the neglect of this very important prin- ciple of interpretation. It is no easy tnatter to make proper allozmnces for the figurative modes of expression, which are more abundant- ly made use of in the East. Upon a serious ex- amination of our divine Master's manner of conveying his instructions to his hearers, we shall find that the greater part of them were couched in figurative language, in parables, or in expressions not always to be clearly understood. Upon one occasion. Matt, xiii, 14 we find him expressly avowing, that he pur- posely spake in such a manner as not to be clearly understood; and upon several other occasions, we see his disciples at ^ loss to comprehend the meaning of his discourses. Such being the fact, with respect to the general language of our blessed Saviour, may it not be asked without impropriety, whether those expressions which relate to death and judg- ment, must be understood literally according to the words by which they are described in the New Testament. )Vhether Christ will literally sit on a visibly APPENDIX I. 47 throne, or judgment-seat; whether mankind will be literally arraigned before him, as per- sons to be tried ; and whether all the forms of trial in a judicial procedure, will be observed, are matters of no great importance, and about which we are not capable of determining ; but that he will order all things in righteousness, make every thing manifest as it is, award to every one a just retribution, and correct every thing that is wrong, so as to establish universal order and happiness; these things may be fully ascertained ; and these are things of most importance to us. The lively hope that the generations past are not in a state of dead sleep, but of wake- ful consciousness and enjoyment, and that death does not, even for a time, destroy ex- istence, but only change its form, agrees with the best feelings and wishes of mankind ; and there are assuredly, in the New Testament, passages which appear sufficient to confirm this lively hope. St. Paul says to the Philip- pians, chap, i, 23, ' For I am in a strait be- tween two, having a desire to depart, and to 48 APPENDIX I. be with Christ;' and in the same chapter he tells them that ' to die is gain.' Our Lord himself makes a real and important distinction between the body and the soul ; representing the one and the other as equally constituent parts of the human frame. He ascribes a real subsistence to one as much as to the other. *Fear not them which kill the body, but are not able to kill the soul.' From these and other passages of scripture, the immortality , of the soul, in opposition to the doctrine of the total mortality of man, seems evident: and surely it is congenial with human feeling, in that season when religion is most eagerly resorted to for consolation. The season of our mutual separation will not then he of long continuance. Death being merely the termination of one state of being, and the immediate introduction to another, we and those we love, will in a short time be re- united. We are detained behind them only fpr a little while ; and though nature repines at parting, yet the conviction that it is only a separation for a few weeks or years, should APPENDIX I. 49 dispose us to submit to the will of providence, and to wait with patience and hope, till we are called to follow deceased friends, and to join their society in the unseen state. r> '. l^.^ This conviction should dispose us to weP/ come the approach of death, and to regard him rather as a friend than an enemy. Shall we not be the sooner removed by it to those connexions, and that intercourse, the interrup- tion of which is so painful; and like men whose best friends are transported to a foreign clime, we should welcome the waves and gales that carry us to them. The same reflection will reconcile us to the trial of parting with those whom we leave behind us. They are under the full sail of time in pursuit of us, and we shall not long be landed on the happy shore, before we shall have occasion to wel- come their arrival. APPENDIX II Page 25, *The Devil a symbolical person, the principle of evil personified J This assertion has not been made without due consideration, nor without scriptural au- thority. The non-existence of such a person as the devil, has been proved, by the Kevd.jL Simpson, whose patient examination of the scriptures of the Old and New Testament on this point, was published some years ago, under the titte of Simpson's Essays. This karned person admits, that it appears evident, from the popular language of the times, in the age and nation of the w orld in which Jesus and hia Apostles lived, that a general belief existed, that there w as such a being ; and it is certain that our Lord himself, so far from contradicting this popular opinion, frequently made use of words and actions in conformity to it. He clearly shews however, that the fK^ru.^^^^ A Appendix n./^t.*^^^"^/Hfel^^* -meaning of the words Satan and Devil, is no f^ other than an oriental manner of expressing, an adversary; that the notion of any cruel and malicious being, to execute the awful dispen- sations of God against sinners, in a future world, is directly contrary to the express de- > clarations of Jesus, and inconsistent with the best ideas we can form of the perfections, the government, and the parental kindness of the Most High;''^ To the question. Why did Jesus and the Apostles usle the terms, Satan and Devil, if there were no such persons ? it may be satis- factorily answered, that in the time Jesus appeared, the Jews attributed natural and moral evil in general to Satan, or the Devil; and these sentiments being so interwoven in the language, concerning bodily diseases and mental vices, it was the most familiar and in- telligible mode of expressing ideas upon these subjectsI^'^^Neither Christ nor his apostles had any divine warrant to change the common language. We do not find any point of phi- losophy, in the doctrine which he publishe(J 52 APPENDIX H. to the world. The doctrine of the real perr sonality of Satan or the Devil, is never pro- posed as an article of faith, and the truths delivered directly contradict the doctrine. Another writer, speaking of the temptations of Christ, has observed, that the agent in this temptation called the devil, is the same that in the Old Testament is called Satan ; and pro- bably not a real but an allegorical personage ; namely, the principle or cause of evil in gene- ral, both natural and moral. The heathens indeed supposed that there was a real being, a great and malignant Spirit, who was the author of all the evil in the world ; because they could account for it upon no other prin- ciple ; but this is by no means the doctrine of the scriptures; in which good and evil are equally jascribed to the same good Being, to whose excellent purposes evil and good are equally subservient. Isaiah xlv, 7. *I form the light and create darkness : I make peace and create evil: 1 the Lord do all these things.' There is no incouvtiuence in supposing that the sacred vv liters had adopted ihe opi- nion of their neighbours concerning a great and malignant Being, as they did the doctrine of demons; though nothing can be more im- probable than the existence of such a being as the devil, who in the vulgar opinion, is a kind of rival to the supreme Being ; present in every place at the same time ; knovi^- ing every thing, even the thoughts of men's hearts, which, if any thing, is surely the pre- . rogative of God ox:^^rU/t^^^t^^^JA^ ^' In proof of what has been Vai3j me follow- ing amusing anecdote, from the well-known story of Robinson Crusoe, may serve as a practical inference. This entertaining work was written in the early part of the last centu- ry, and the writer appears to have called in question the existence of the devil, as clearly as he could venture to do, in that less enlight- ened period of time. 'I found it was not so easy to imprint right notions in his mind about the devil, as it was about the being of a God. Nature assisted all my arguments to evidence to him, even th^ 54 APPENDIX II. necessity of a great First Cause ; an over-rul- ing governing power ; a secret directing pro- vidence ; and of the equity and justice of pay- ing homage to him that made us, and the like ; but there appeared nothing of all this in the notion of an evil spirit; of his original, of his being,^his nature, and above all, of his inclination to do evil, and to draw us in to do so too. And the poor creature puzzled me once in such a manner, by a question merely natural and innocent, that I scarce knew what to say to him. 1 had been telling him a ^reat deal of the power of God ; his omnipo- tence ; his dreadful aversion to sin ; his being a consuming fire to the workers of iniquity ; how, as he made us all, he could destroy us and all the world, in a moment ; and he lis- tened to me with great seriousness all the while. After this, I told him how the devil was God's enemy in the hearts of men, and used all his malice and skill to defeat the good designs of providence, and to ruin the king- dom of Christ in the world; and the like.. ^e\l (said Friday) but you say God is ^ APPENDIX II. 55 strong, so great; is he not much strong, much might as the devil ? Yes, yes, (said I,) Friday, God is stronger than the devil; God is above the devil; and therefore we pray to God to tread him under our feet, and enable us to resist his temptations, and quench his fiery darts. But (says he again) if God much strong, much might as the devil, why God not kill the devil, so make him no more wicked?' Robinson Crusoe goes on to say, that he was puzzled to satisfy his man Friday on this subject and well he might have been puzzled. " For a more perfect view of the above sub- ject, consult Simpson's Essays ; also, Farmer on the Demoniacs. JtcicAi^ '^%*it^,^ '^^ff*-^^ ^^ff^ aJU IHM^^^C^I*^ U^ ^^ '^} APPENDIX III. t^AGE 25/ Ilell'torments,' Christians differ in their views of hell ; but imder every view of it, the wicked have no- thing to hope, but every thing to fear. The terrors of the Lord, without being exaggerated, are sufficient to alarm the stoutest heart: * the spirit of a .man may sustain his infirmities, but a wounded spirit(extreme mental anguish) who can bear ? * The popular notion of hell is, that in some part of the universe, God hath created a world, which is the habitation of wicked and miserable beings only; a mere region of darkness and horror; a world of fire and brimstone; and pains and tortures unutter- able ; and that such it will eternally remain. Jf this be the popular notion, it is an import- ant enquiry; Do the scriptures teach that God hath appointed such a world? There arc APPENDIX III. 57 three words in the orighials of scripture which are translated 4iell/ The first is sheol in the Hebrew, which is also translated 'grave/ and signifies a covered place, the common receptacle of the dead ; and might uniformly be rendered 'grave/ but cannot possibly mean a world in some part of the universe. It is applied to what is downward from the surface of the earth. 'Hades/ in the New Testa- ment, is of nearly the same meaning with sheol in the Old Testament. It is sometimes trans- lated 'grave :' it is used to express the state of the dead in general, or the invisible state ; but cannot be shewn to apply to a world distinct and distant from the earth. The third word which has been translated ^hell,' is 'Gehenna/ which means, when taken literally, *the Valley of Hinnom / a place near Jeru- salem, where the J^ws offered their children in sacrifice to Moloch; and being on that account, held infamous, was converted into a recep table for the filth of the city. Josephus,in his discourse concerningHades, speaks of it, not as a distinct world, but as a subterraneous region; and it is likely his opi- I 58 APPENDIX IIK nion was the same as the Jews in general en-^ tertained, at that time. But to what part of the universe will you look for such a world as the modern hell? To what part of space can you turn your eyes, w here w isdom and good- ness are not displayed ? Where, in the whole creation does not his mercy smile ? The word Hell therefore, as applied to the future punishment of the wicked, seems in- tended to express a state, rather than a place. Happiness or misery depend not upon the place where creatures are, but on their state. All within them, all about them, every recol- lection,every apprehension will torment themw Hence it is not diifficult to conceive, how they may exist even upon this earth, and yet be in hell, in the midst of torments. On this tre- mendous subject, let the punishment of the wicked be what it will, it is full sufficient to induce every one of us to exert our utmost powers to escape it, and especially if we take into consideration, that by escaping the pains of hell, we are at the same time qualifying our- selves to enjoy the happiness of heaven. APPENDIX IV. Page 20, 'Are you more benevolent than^ your Heave nlij Father.' In Mr. living's impressive volume, entitled, 'Orations for the Oracles of God, and an Ar- gument for the Judgment to come/ he des- cants very copiously upon the eternity of hell- torments. It is indeed, a favourite topic, per- vading the work, from its commencement to its conclusion. He, however, advances no- thing more than the usual arguments, and deems the contrary belief, that of Universal Restoration, pregnant with mischievous con- sequences. It is pleasing notwithstanding, to meet with the memorable conclusion of this most popular preacher of his day, which I now transcribe. Page 393, ' Now when reason taketh this picture under her deliberation, I know not what confusion she feels, but surely slic i$ It 60 APPENDIX IV distressed. She thinks it pitiful that a brief, transient space of time like life, should decide and detemnine these terrible conclusions of eternity. She could wish a taste of it, and then a chance of escaping from it. And oh! it would please her well, could she indulge the fond hope, of seeing all yet recovered, and restored to happy seats; hell cheated, the devil himself converted, and the universal world bound in chains of love and blessed- ness ! It seemeth more than terrible to think of wretches swimming and sweltering for evr in the deep abyss, preyed upon by outward mischiefs and distracted by inward griefs,-'-*- tortured, tormented, maddened for evennore ! There is a seeming cruelty in this quietus of torment, in this ocean of sorrow and suffer- ing, which shocks the faculties of reason, and distresses the powers of belief.' Mr. Irving compliments tji^ Universalist with the designation of ' amiable enthuvsiasts,' adding, that he has 'no heitatibn to ascribe the bias of their minds to the very best of feel- ings, a desire to save the mercy and benevo- APPENDIX IV, 6l lence of the Almighty/ whilst he confesses that 'the mercy and goodness of God, ex- ceeding great, and greatly to be adored, is sufficient for the salvation of all the earth/ Of these concessions let not their author be ashamed. They are dictated by the omnipo- tent energy of truth, and are sanctioned by the sublimated genius of christian charity. The great and good Dr. Watts says, ^ If the blessed God should at any time, in con- sistence with his glorious and incomprehensi- ble perfections, release those wretched crea- tures (suffering future punishment) from their acute pains, and long imprisonment, I think I ought cheerfully to accept this appointment of God for the good of millions of my fellow creatures, and add my joys and praises to all the songs and triumph of the heavenly world^ in a day of such a divine and glorious release of these prisoners. This will, indeed, be such a new, such an astonishing and universal jubir lee, both for evil spirits, and wicked men, as must fill heaven, earth, and even hell, with joy and hallelujahs ! ' 62 APPENDIX IV. Here then, in strong language, the benevo- lent wishes of two respectable persons, firm believers in the doctrine of eternal torments, are expressed. They hope they wish, that it may not be the intention of God to inflict so tremendous a punishment, on his disobedient children, for sins, committed within the short period of this life. They almost call in ques- tion the justice of that Being whom they suppose will inflict it. They would exceedingly rejoice if the future punishment of the wicked was not to continue for ever. What other an- swer can we give to the hopes and wishes of these benevolent persons, than the question of Dr. Estlin, *Are they more benevolent than their Heavenly Father ?' In the Bampton Lectures, delivered a few years since at Oxford, by the Revd. Dr.Moy- sey, the preacher expresses his belief in the doctrine of Eternal Torments, which he un- dertakes to defend, through he makes a con- cession more creditable to his humanity than his consistency. This has drawn from the pen of a learned and respectable writer, th^ APPENDIX rv. (is following remarks, expressed in strong lan- guage, naturally prompted however by bene- volence. To do Dr. Moysey justice, he seems to be a reluctant advocate of this heart-withering doctrine. 'We have all (he says, page 212,) too much reason to wish, that eternity of torment for unrepentant sinners, were not a part of God's system.' This language surely is very strange and unbecoming. Believing as I do, in the infinite knowledge, power, and goodness of God, I must and do most joyful- ly believe, that every portion of the system which God has formed, is the wisest, and the best; that nothing can be added to it, and nothing can be taken from it ; that evil as well as good, is overruled for the best of purposes ; that even wicked agents, with all their malign iiant purposes, and in all the plenitude of their powers, are but fulfilling, however un- knowingly and involuntarily, his wise and good designs ; and that when they have ac- complished his benevolent purposes, he puts * his hook into their nose, and his bridle into- 64 APPENDIX IV. their jaws/ and saith, * Hitherto shalt thou go and no further/ To tvish that what God has appointed w ere no part of his system, is to set up our wisdom and will in opposition to God's: it is to wish, like the impious Al- phonso, that God had consulted us, in the choice of his plan: it is to wish, that the system which now, in all its parts and bear- ings, is the most perfect which infinite wis- dom could devise, which infinite goodness could prompt, and which infinite power could carry into effect, were altered and deteriorated to gratify our humour and caprice, or at least, to fall within the limits of our finite under- standing,our narrow views and comprehension. Yet the learned Lecturer is right. He feels that if human guilt is visited with eternal mis" cry, God is an almighty tyrant ; he naturally wishes that he and his fellow beings lived under a more wise, a more righteous, and a more merciful government; and that he could contemplate the character of the Almighty Sovereign without dismay. APPENDIX V. Page 24, ' The doctrine not of late discovery i^ Among the most early Fathers of the Church, some of the wisest and best avowed their belief in this doctrine. Origen says, that 'wicked men will, after the punishment of their sins, some at one time and some at ano- ther, sooner or later, according to their great* er or less guilt, be reconciled to God, and finally saved/ Justin Martyr says, * The souls of the righteous, being found worthy of God, shall die no more: but those of the wicked shall be punished, as long as God wills their existence and punishment/ Gregory of Nyssa supposes, that ' the incurable in this life, will be cured in the next, by sharper and bitterer remedies;' and he expressly treats of Uni- versal Purgation and Restitution: in w^hich opinion many of the Fathers agreed ; as is evident from their calling the tire of hell^ K 66 APPENDIX V. a purging as well as a punishing fiic^ Among the morfe modern divines, Arch- bishop Tillotson thought that eternal misery ^as threatened, but would not be executed ; for that although veracity required that a being hould perform his promises, it did not require that he should execute his threatenings. A very degrading opinion indeed, to suppose the divine government to be carried on by a deception, and inconsistent with the character of that great and good man to promulgate it. Dr. Estlin (speaking of himself,) says * The doctrine I wish to establish, is no sectarian doctrine, nor peculiar to the religious system which I have adopted : on the contrary, its most zealous supporters have been what are called orthodox men and churchmen.' He then proceeds to mention the names of those persons who (as he says) have written copiously in support of the doctrine of Uni- versal Restoration, and observing the respected name of Hartley, comprised in this list of writers, I shall present to the reader, the copy of aa interesting letter, written by that emi- APPENDIX V. 67 Hcnt man, in the early part of the last century. *Bury, March 2, 1734 I have lately gained the knowledge of some things in physic, which have been of very great use to me; but my chief studies are upon religious subjects; and especially upon the true meaning of the bible. I cannot ex- press to you what inward peace and satisfac- tion these contemplations afford me. You remember how much I was overcome with superstitious fears, when I was very young. 1 thank God that he has at last brought me to a lively sense of his infinite goodness and mercy to all his creatures ; and that I see it in allhis works, and in every page of his word. This has made me much more indiffe- rent TO THIS WORLD THAN EVER, AT THE SAME TIME THAT I EN JOY IT MORE : it has taught me to love every m^n, and to rejoice in the happiness which our Heavenly Father intends for all his creatures ; and has quite dispersed all the gloomy and melan- choly thoughts, which arise from the apprehen- sions of eternal misery, for myself or friends K ? 68 APPENDIX V, How long, or how much, God will punish wicked men, he has no where said, and there- fore I cannot tell. But this lam sure of, that in judgment he will remember mercy; that he will not be extreme to mark what is done amiss ; that he chastens only because he loves ; that he will not return to destroy, because he is God and not man; that is, has none of our foolish passions and resentments ; that his tender mercies are over all his works ; and that he is even love itself. I could almost transcribe the whole bible, and the conclusioa I draw from the whole is this : First, That no man can ever be happy till he is holy ; till his affections are taken off from this vain world, and set upon a better; and till he loves God above all things, and his neighbour as himself. Secondly, That all the evils and miseries which God sends upon us, are for no other purpose, but to bring us to himself, to the knowledge andipractice of our duty, and that as soon as that is done, they will havo au nd APPENDIX V. 69 Many men arc so foolish as to fight against God all their lives, and to die full of obstinacy and perverseness. However, God's method of .dealing with them, in another world, is still full of mercy, though it is severe. He will force them at last to comply, and make them happy, whether they will or no. lu the mean time, those who are of an humble and contrite heart, have nothing to fear, even here. God will conduct them through all the afflic- tions which he thinks fit to lay upon them for their good, with infinite tenderness and com- passion. 1 wish these thoughts may be as service- able to you, as they have been to me : they .may not be proper to communicate to every one; but you, and other well-disposed per- sons, will make no other than a good use of them; and be more excited thereby, to the true love of him, who is loving to every man, Y^hetber they know it or no.' APPENDIX VI. Page 28/ Some advantages in the belief of the doctrine pointed out,* For uncharitableness and a persecuting spi- rit, which so much prevail, it is a sovereign and immediate remedy. It accounts, in the most satisfactory manner, for all the natural and moral evils of life. It teaches us that evil is only temporary, and that there is an eternity before us, in which there will be neither error, nor sin, nor misery, nor death. This is the doctrine, which breathing love to all, is cal- culated to produce 'peace on earth, good-will among mankind.' It teaches us to make a distinction between sin and the sinner ; and while we hate the quality, and endeavour to destroy it, to feel pity and affection for the person. It teaches us, from what principle punishment ought ever to be inflicted. Under the various troubles and calamities of life^ i^ APPENDIX VI. 71 IB the best solace to the mind; and what ought most powerfully to recommend it lo our reception, it not only divests d^ath of all its terrors, but it enables us also to view its approach with serenity, cheerfulness, and hope. It is consistent with every religious system, and is indeed the natural consequence of them all: it destroys superstition, enthusi- asm, and every anti-christian opinion, princi- ple, and practice; it teaches a christian to consider every christian as a brother. It gives us the most exalted ideas of the divine at!^ ministration. There is a beauty and dignity in the doc- trine. It is accompanied with the ardent wishes of the whole human race. Ilesentment and envy can never be indulged by one who firmly believes the doctrine of Universal Res- toration : no desire of revenge or retalij^tion can inhabit the breast of such an one : nothing of ill-nature or haughtiness can shew^ itself in a heart so guarded. When in the midst of the hurry of life, and full of its cares, our minds may not be properly susceptible of the /2 APPENDIX VI; rahie of such impressions; but as we advance towards its close, when sensible objects lose their power, and the tumults of passion sub- side, it is then the supreme importance of the doctrine for which I plead will appear; it is then the delight arising from being continu- ally under the power of kind affections to all around us will be felt; it is then we shall fully discover the doctrine, like a luminous spot, throwing a brilliancy on every object. 1 shall only observe further, that this doc- trine opens such a commentary upon the Lord's Prayer, that every time we repeat it, we must feel our minds expanded wath the most exalted views of the divine administra- tion, and our hearts warmed, with the most diffusive and ardent benevolence, to all our fellow-creatures. We are thereby reminded of the paternal character of God ; that all man- kind are the children of his family, and that very child of his family is our brother. We pray that his name may be sanctified; that his perfections of infinite power, wisdom, and goodness, may be acknowledged and felt A?P1KDIX Yi. 73 by all; that the measures of his administra- tion, the laws of his government, and the designs of his providence, may be universally understood, and made the principles of con- solation and action, of all his rational off- spring. We pray that his kingdom of truth, righteousness, peace, happiness, and eternal life, may come in all its power and efficacy; that the aff'ections of every rational being may be harmonized by Christianity ; and that the will of every rational being may be resolved into his all- wise, righteous, and benevolent will, and that thus heaven may commence on earth. We pray that he would give us that competency of the good things of this life* which will secure us the truest enjoyment of it, but at the same time not divert our atten- tion from that nobler life, for which he has designed us. We pray to this God of love, that he would forgive us our off'ences, at the same time that we recognize the obligation, and are disposed to fulfil it, to forgive all our brethren of mankind, their off'ences against us. We pray, that in this slate of frailtv and im- 74 APPENJilX >I. perfection this first scene of rational exifct- tnce we may be preserved from those triaU of our virtue which would prove too powerful for us. We pray, that whatever may be our situation here, we may be preserved from the greatest of evils, the evil of sin. We ascribe . to our Heavenly Father, whose nature is love, that kingdom which w ill terminate in universal truth, righteousness, and happiness ; the pow- er to accomplish the grand purposes of thia kingdom ; and the glory of having blotted out all evil from his creation, and of having intro- duced every being which his hand had formed into the kincidom of boundless love. THE END. JUulford, Tniiter, Sliiuul, Hxnioutb. GENERAL LIBRARY UNIVERSITY OF CALIFORNIA BERKELEY RETURN TO DESK FROM WHICH BORB This book is due on the last date stamped below, ( date to which renewed. Renewed books are subject to immediate rec LD 21-100m-l,'54(1887sl6)476 YA 08685 UNIVERSITY OF CALIFORNIA UBRARY Mi \iA