CL.
LECTURES

UNIVEHSALISM.

REV. JOEL PARKER, D. D.,

PRESIDENT OF THE 'UHION THEOLOGICAL SEMINARY, NEW YORK.

NE"W YORK:
JOHN S. TAYLOR & CO.,
BRICK CHUECH CHAPEL, 145 NASSAU STKEET,
OPPOSITE THE TRACT HOUSE.

184 1.

Entered according to the Act of Congress, in the year 1841, by
JOHN S. TAYLOR,
in the Clerk's Office of the District Court of the United States, for
the Southern District of New York.

3. W. BENEDICT, PKINTER, 128 FULTON-ST.

PREFACE,

The most successful method of overcoming error. Is
by the exhibition of truth. The student, that would be
thoroughly fiirnished, and prepared fo contend wifh all
fhe Protean forms of false doctrine, must, it is true
follow it per ambages, and understand all its hateful
shapes. Buf,fo attain fhe most important ends of popu
lar instruction, fhe symmetrical form and luminous aspect
of truth must be mainly exhibited. Error may be present
ed. But she .should be seen only as a sly and ugly hag,
peeping out from her lurking places, while Truth, the
" daughter of fhe skies," should step boldly forth, and
walk up and down before the eyes of the reader,
displaying her golden robes, her lovely countenance,
and all her winning attractions. .
The following pages vrere, in great part, written
about thirteen years since. They 'were first delivered

IV PKEFACE.
to the Third Presbyterian Church in Rochester. Un
til fheir publication had been earnestly sohcifed by
numerous friends, no such disposal of fhem had been
anticipated. An edition of one thousand copies was
very quickly exhausted, and a second edition ef fifteen
hundred was published in this city. The work has
been out of print for several years. On revising it, fhe
reflection very naturally arOse, that fhe author is, even
at a maturer age, responsible for leaving it in its then
present condition, or for improving if. The preferred
alternative was fha,t of being responsible for fhe work,
in a more complete form. In fhe revision, several of
fhe Lectures have scarcely been changed at all, except
by some slight improvements in fhe phraseology. The
fifth Lecture has been recast, and a ne'w shape has
been given f o the discussion, in order f o meet. If possi
ble, a feeling which extensively prevails in regard to
the apparent inconsistency of eternal punishment 'with
fhe Divine justice. The sixth is enfirely ne'w, and is
intended fo accomplish fhe same end respecting fhe
apparent inconsistency of eternal punishment 'with the
Divine goodness.
If if be thought an objection to fhe book, as a system
of Lectures on Universalism, that if has nof entered

PREFACE. y
fully into the later view- of Universalists, fhe reply is,
our title may be ill advised, but fhe design -with -which
fhe Lectures 'were ¦written, has nevertheless been accom
plished. It is beheved, fhat men first become Univer
salists by means of fhe arguments and objections speci
fied in this volume, and our object has been rather to
deal 'with these minds, -which, as yet, only exhibit fhe
premonitory symptoms. There is less encouragement
to attempt anything, after the fatal collapse has palpa
bly ensued.
A friend of Dr. Edwards, ence said fo him, -when
speaking of his -work against Chauncy, " you have not
only answered Dr. Chauncy, but^ all fhe Universalists
that eyer did 'write, er ever shall 'write." And thus if
'Will be found. The -work of Dr. Edwards is fhe great
Thesaurus of instruction on the subject of future pun
ishment. We gladly acknowledge our indebtedness to
it for whatever is of most value in our, second Lecture.
We are also indebted fo fhe general scope of fhat re
markable book, for the suggestion thaf fhe true
method of encountering Universalism wifh fhe greatest
success, is by building up a systematic and firm structure
of truth, which shall stand as a barrier against Univer
salism in any and every form. There are forms of

Vl PREFACE.
error mixed in wifh fhe writings ef those who call
fhemselves Universahsts, which are properly considered
in treatises on Deism, and the grosser shapes of bald in
fidelity. Such views have been purposely left out of
this course of Lectures for two reasons.^ They bave
been treated abundantly by writers on infidelity, and
properly belong fo that branch of Christian polemics.
Then, again, since ' evil communications corrupt good
manners,' it becomes a question whether the popular
mind, is not more injured by the bare statement of views
so shocking, than it is benefited by the most triumphant
refutation of fhem. The best reason thaf I am able fo
give for offering this enlarged edition fo fhe Christian
public, is found in the firequenf testimony of individuals,
fhat they were saved from fhe maelstroom of Univer
salism by fhe perusal of a former edition.
That similar effects may be multiplied, and fhat those
disciples of Christ who may favor it 'with a jperusal,
may, by its means, find fheir faifh confirmed in fhe great
and solemn truths connected -with a deliverance of fhe
soul from eternal punishment, is fhe prayer of
THE AUTHOR.

CONTENTS.

LECTURE I.
DIRECT ARGUMENTS FROM THE SCRIPTURES.
Some PORTION of the human race will actually suffer
ETERNAL PUNISHMENT. 15
I. Argument founded upon the Promises of the Gospel. 18
II. Argument founded on those texts of Scripture which
place in contrast the future destiny of the righteous and
wicked.  25
III. Argument founded upon that class of citations from
the Scriptures which represents men as in danger of eter
nal punishment.  28
IV. Argument founded upon a class of texts which repre
sents the punishment of some men as remediless. . 31

VIU CONTENTS.
LECTURE II.
EXAMINATION OF ARGUMENTS AGAINST ETERNAL PUNISH
MENT.
I. Arguments fkom the justice of G-od, . . 38
IL Ar&uments from the goodness of God. . . .49
III. Arg-itments from the atonement of Christ. . 51
IV. Alleged proofs from the sacked Sceiptuees. . 53

LECTURE III.
A\ ARGUMENT FROM THE PROVmENCE OF GOD TOWARDS THE
RIGHTEOUS AND THE WICKED.

LECTURE IV,
.ARGUMENT AGAINST UNIVERSALISM DEDUCED FROM ITS
MORAL INFLUENCE.
Universalism does not wioduce a religious life ; while the
SrsTEM OPPOSED TO IT DOES PRODUCE GENUINE PRACTICAL
PIETY. gg

CONTENTS. IX
I. The system which contains the doctrine of eternal pun
ishment, induces many persons to come out from the
world, by an open and public profession of their faith in
Christ ; but Universalism does not produce such results. 96
II. That system which contains the doctrine of punishment
leads to a Ufe of prayer, but Universalism does not. . 99
III. That system which contmns the doctrine of eternal pun
ishment leads men to active exertions to send the Gospel
to the destitute ; but Universalism does not. . . 103
IV. That system which contains the doctrine of eternal pun
ishment, often reclaims men from vicious habits and from a
life of sin; but Universahsm does not  10,6
V. That system which contains the doctrine of eternal pun
ishment, never occasions distress to those who rely upon it
in a dying hour ; but Universahsm often leads to the most
distressing apprehensions ou a death-bed. , . . 110

LECTURE V.
ETERNAL PUNISHMENT NOT INCONSISTENT WITH DIVINE
JUSTICE.
The DOCTRINE OF ETERNAL PUNISHMENT HAS NO APPARENT INCON
SISTENCY WITH THE PRINCIPLES OF JUSTICE.- 117
I. The analogies between our primary notions of justice

S ¦ CONTENTS.
and the idea of eternal punishment, go far to create the pre
sumption that such a punishment implies nothing contrary
to simple justice. . . : ." . . . .118
II. There are good reasons for thinking that no other penalty
to the Divine law could produce so much holiness and hap
piness in the universe as eternal punishment. . . 126
ni. It is not unreasonable to suppose, that the guilt of sinners
deserves eternal punishment, when we consider the nature
of sin  129
IV. The fact that sinners, when convinced of sin, feel that
they deserve eternal punishment  132

•

LECTURE VI.

DIFFICULTY FROM THE DIVINE GOODNESS CONSmERED.
Under the government of God there is a general and
vast preponderance of good over evil. 142
The remedy for sin greatly preponderates over the evil. . 143
The good influences introduced by the Gospel, greatly
exceed those malign influences which tend to aggravate and
perpetuate the power of sin  j45
Happiness greatly preponderates over misery, under the Di
vine government  _ j.g
The number of the saved will greatly exceed the number
ot the lost. .... ,[.«
 150

CONTENTS. XI
LECTURE VII.
CONCLUSION.
Kecapitulation of the arguments of the foregoing
lectures. 175
Argument from the connection of these arguments
with one another. 176

LECTURES ON UNIVERSALISM.

LECTURE L
direct arguments FROM THE SCRIPTURES.
" Strive to enter in at the strait gate ; for many, I say unto you,
will seek to enter iu and shall not be able. When once the master of
the house is risen up and hath shut to the door, and ye begin to stand
without, and to knock at the door, saying, Lord, Lord, open unto us ;
and he shall answer and say unto you, I know you not whence ye
are : Then shall ye begin to say, we have eaten and drunk in thy
presence, and thou hast taught in our streets. But he shall say I tell
you I know you not whence ye are ; depart from me all ye workers
of iniquity. There shall be weeping and gnashing of teeth, when
ye shall' see Abraham, and Isaac, and Jacob, and all the prophets in
the kingdom of God, and you yourselves thrust out. And they shall
come from the east, and from the west, and from the north, and from
the south, and shall sit down in the kingdom of God. And behold
there are last which shall be first, and there are first which shall be
last."— Luke xiii. 24—30.
The instructions ef our Savior were all of a weighty
and important character. When he touched upon fhe
most common topics, if was not wifh any common design.
2

14 LECTURES ON UNIVERSALISM.
The glory of God, and the ultimate happiness of men,
plainly engrossed all his affections, and controlled his
whole conduct. The purify and extent of the law, fhe
richness ef Diyine mercy, fhe glory ef Divine justice,
and fhe eternal rewards of a future state, were topics
which mingled fhemselves wifh his common discourse.
In the text just cifed he urges men fo make a vigorous
effort fo enter upon fhat course of life which conducts
fhe soul f 0 heaven.
The word " strive," here used, is derived firom a ferm
signifying a contest. Its force, therefore, is much like
this — make a determined and mighty effort fo enter
upon fhe way fo heaven ; an effort such as men do
when they meet at some disputed pass, and when with
fhe shock of arms, and in fhe struggle of a charge,
fhey contend for honor and -victory and life. The mo
tive by which he enforces his exhortation is drawn firom
fhe fact that many -will fail fo obtain fhe blessing to
wards which he had directed fheir attention. " Strive
to enter in af fhe strait gate ; for many I say unto you
will seek fo enter in, and shall nof be able when once
the master ef the house is risen up and hath shut to fhe
door." Wifh this brief explication of the text, I propose, as
the object of this course of I.ectures, fo establish fhe
truth of the following proposition : —

LECTURES ON UNIVERSALISM. 15
SOME PORTION OF THE HUMAN RACE WILL ACTUALLY SUFFER
ETERNAL PUNISHMENT.
Before entering upon our argument, however, permit
me to bespeak your attention fo fhe importance of the
subject, and fo the propriety of an ample and thorough
investigation. The doctrine of punishment suited to
the demerit of crime, lies at fhe foundation of all go
vernment by law. The moral rectitude of such govern
ment depends upon fhe proper apportionment of penal
ties, and an impartial administration. But its power is
suspended mainly upon fhe degree of certainty with
which fhe penalty is seen to follow fhe infraction of
the law. The principal reason why human laws are
so ineffectual, is nof found in any essential injustice in
their requisitions, nor in fhe want of appropriate pen
alties. They are feeble in fheir operation just because
fhey are nof administered by a power thaf renders fhe
penalty unavoidably sure. Thus you will find, under
every administration, in proportion as fhe hope of impu
nity is allowed fo become strong, in fhe same proportion
is fhe power of the law diminished.
A man weuld scarcely wrong his neighbor out of a
shilling, if he were sure thaf instead of gaining any-,
thing by it, he should lose precisely the same amount
himself. Nor would he pluck out the eye ofhis fellow,

16 LECTURES ON UNIVERSALISM.
if he knew 'with absolute certainty, and had a present
full conviction of fhe fact, fhat he should lose his own
as a consequence. A man could nof be induced by any
motive deliberately to murder one of his fellow-beings,
if he believed at the time that his own life would cer
tainly be sacrificed in the process of a righteous retri
bution. Would Haman have erected a gallows for
Mordecai, wifh a perfect knowledge that be should be
hanged upon if himself 1 Certainly not. If is equally
plain, however, for tbe principle involved is the same,
that no man would violate any law with the full con-vic
tion fhat he should be punished wifh fhe precise mea
sure of an equal retribution.
If is the perfection ef God's legal goyernment thaf
its sanctions are both adequate and certain. The re
vealed penalty corresponds most exactly with fhe sins
for which they are inflicted. ' Wifh what measure ye
mete it shall be measured fo you again.' Whoever de
nies Christ, him will Christ deny. ' He thaf showed
no mercy shall have judgment 'without mercy.' He tbat
forgives nof, shall find no forgiveness 'with his God.
How mighty must be the influence of such a law if
perfect certainty characterizes its administration 1 Yet,
I think, I shall be able to show fhat there is nothing in
fhe goyernment of God to encourage fhe least hope of
impunity j^nofhing to mitigate in fhe smallest degree
fhe doom of transgressors. The penalty ef the Divine

LECTURES ON UNIVERSALISM. 17
law is weighty as God's eternal curse, and sure as his
ability to inflict it.
Nothing is wanting, then, to render this government
effectual, but a full conviction ofthe unavoidableness ef
the punishment denounced against transgressors. On
this account I regard it as a matter of the utmost con
sequence thaf fhe subject of future punishment should
receive an ample discussion. This is deemed the more
important, because there is a class of inquiring minds
which hold to the doctrine of fhe final salvation of all
men. Many of these, however erroneous their specula
tions, have reflected much upon the subject. They will
never be convinced by the brief stereotyped reasonings
of those who meet them wifh passages from fhe Scrip
tures which fhey have heard explained an hundred
times to their own satisfaction. I am aware that if is
common to represent this class of persons as beyond
the reach ofthe gospel. With this sentiment, howev
er, I cannot agree. If fhey be treated 'with kindness,
and fairly reasoned wifh, we may expect that fhey will
be induced fo review fhe subject, and fo decide fhe
question with candour and impartiality. I firankly con
fess, therefore, fhat one object which I have in view is
fo convince Universalists that fhey are in a dangerous
error. Yet this course is not entered upon solely nor
chiefly for fhe sake ef that class of people. There are
multitudes that feel powerfully inchned fo reject a doc
trine of such overwhelming import as thaf ef eternal
2*

18 LECTURES ON UNIVERSALISM.
punishment ; and many more still that admit the doc
trine, but who nevertheless do not possess a strong
practical con'viction of its verify- The effect of the
doctrine of fiifure punishment depends, as we have
seen, upon fhe certainty 'with which if is seen to be
coming upon every unreconciled sinner. Our object,
therefore, is not merely to establish your minds in the
speculative notion, that seme men "will be eternally mis
erable ; but we weuld present such an array of evi
dence as shall nof only set the mind at rest, hut also
create a deep and abiding conviction of the truth of the
doctrine. Such a conviction, you perceive, must at
once clothe fhe Di'vine law wifh omnipotence, and im
press upon the heart fhe necessity of fleeing to fhe
precious atonement of Christ, for pardon and salva
tion. Wifh these views I feel myself more than justified in
entering upon a somewhat extensive discussion.
I. Our FIRST ARGUMENT IS FOUNDED UPON THE PROMISES
OF THE GOSPEL.
These promises are peculiar in two respects : they
refer f o a peculiar kind of blessmgs, and to a peculiar
character. The blessings promised in the Gospel comprise a
complete deliverance from sin and its consequences,
and the besto'wment of eternal happiness.

LECTURES ON UNIVERSALISM. 19
Let US settle this point clearly before we proceed fo
another step. For this purpose I will cite from fhe
Scriptures a class of texts fhat bring to view the nature
ofthe things included in fhe evangelic promises. John
says to his Christian brethren, when speaking of Christ,
' we shall be like him, for we shall see him as he is.'
Our Savior says, with respect to those who overcome
temptation, ' fhey shall walk -with me in whife, for fhey
are worthy.' The redeemed are represented as before
the throne ef God, and serving him day and night, —
thaf is continually, — in his temple. In anticipation of
this entire fi-eedom from sin, John uttered fhe foUo'wing
remarkable ascription of praise fo fhe Savior — ' Unto
him that loved us, and washed us from our sins in his
own blood, and hath made us kings and priests unto
God, and his father, fo him be glory and dominion for
ever and ever.' To show the absolute purity of heav
en, if is also said in the apocalypse, ' there shall, in no
wise enter into the heavenly Jerusalem, anything
fhat defileth, neither whatsoever worketh abomination,
or maketh a lie ; but they which are written in fhe
Lamb's book of life.' These quotations are sufiScient
to bring before your minds fhe fact fhat one ef fhe
grand objects of the Divine promises is a deliverance
from all sin.
The other peculiar blessing included under fhe prom
ises of the Gospel is eternal happiness. Observe, here,
fhat we do not deny fhat other and rich blessings are

20 LECTURES ON UNIVERSALISM.
promised, but I maintain fhat eternal happiness is a pe
culiar blessing, and thaf if is set forth wifh great prom
inence in fhe sacred Scriptures. Christ has brought
life and immortality to light, so fhat not only present
peace is given to the believer, but it can also be said
' blessed are the dead which die in fhe Lord.' ' Godli
ness is profitable unto all things, havmg premise of fhe
Ufe that now is, and of that which is f o come.' Thus
christians are called heirs of God and joint heirs wifh
Christ. These expressions indicate thaf the inheri
tance ef Christians shall be as enduring as that of
their Sa'vior.
They are heirs of salvation, ' heirs according f o fhe
hope of eternal life.' Daniel says, ' fhey thaf be wise
shall shine as the brightness of fhe firmament, and fhey
thaf turn many to righteousness as fhe stars forever and
ever.' Our Savior also employs a similar figure of
speech, ' fhe righteous shall shine forth as the sun in
the kingdom of fheir father.' One came and said to
Jesus, ' good master, what shall I do fhat I may inherit
eternal life 1' 'Jesus said unto him, sell whatsoever
thou hast, and give fo the poor, and thou shalt have
treasure in heaven.' Again, 'he that reapeth re
ceiveth wages, and gathereth fruit unto life eternal.
To them who by patient continuance in well-doing
seek for glory, honor and immortality, [God will give]
eternal life.' ' Being made free from sin, and become
the servants of God, ye have your fruit unto hohness,

LECTURES ON UNIVERSALISM. 21
and the end everlasting life.' ' Whosoever drinketh of
the water that I shall give him, shall never thirst.' 'Je
sus said unto them, I am the bread of life ; he thaf
cometh to me shall never hunger ; and he that believ
eth on me shall never thirst, but the wafer fhat I shall
giye him shall be in him a well of water, springing up
into everlasting life.' ' He that believeth shall be sav
ed.' ' The righteous shall go into life eternal.' These
citations firom the Scriptures, 'with a great variety of
other passages of fhe same general import, do nof ad
mit the shadow of a doubt j that perfect holiness and
eternal happiness are fhe prominent blesshigs promised
in fhe Gospel.
These promises, however, as before intimated, are
made to a peculiar character. They are not made fo
men generally and promiscuously, as are fhe offers of mer
cy ; but in every instance in which the peculiar blessings,
perfect holiness and eternal happiness are promised, the
application is clearly and distinctly restricted f o a certain
class of men, — ^to a class ef men, whose character is ac
curately defined in the Scriptures. It is he fhat overcom-
eth that shall walk 'with fhe Savior ijQ white. The dead
who are blessed are those who die in the Lord. If is to
godliness thaf the promise is made, not only of this life
but also of fhat which is to come. Those are called
children of God, in distinction fi'om the children of this
world, that shall be heirs of God, and joint heirs wifh

22 LECTURES ON UNIVERSALISM.
Jesus Christ. If is the wise that shall glow as the fir
mament, and fhose who have turned many fo right
eousness that shall shine as the stars forever and ever.
If is to fhem who seek for glory, honor, and immortality,
thaf God ¦will give eternal hfe. They are those who
become the servants of God, that have fheir fruit unto
holiness and the end everlasting life. It is he thaf be
lieveth fhat shall be saved ; and fhe righteous fhat shall
go info life eternal. Are not, then, these two peculiar
ities of the Gospel propiises fiilly sustained by the Scrip
tures? 1st. That perfect holiness and eternal happiness are
the chief blessings promised ; and 2dly. Thaf these
are, in fheir peculiar application, restricted wholly to a
particular class ofmen,fo whom are apphed fhe appella
tions, ' righteous,' ' believers in Christ,' ' children of God,'
and ofher terms of similar import 1 If so, we think the
inference unavoidable, thaf some men "will be lost. The
very fact that eternal salvation is promised to a class of
men particularly described, plainly shows an intention
to exclude others.
For an illustration of this point let me direct your
attention f o the proposals made fer recei"dng pupils info
our higher schools of learning. An acquaintance "with
certain branches ef science is required, and particular
testimonials 'with regard f o moral character are demand
ed. Now does any man doubt that if is one intention

LECTURES ON UNIVERSALISM. 23
of these notices fo exclude fhose who have not made
such attainments, and who do not possess such a char
acter 1 And can it be doubted that fhose who publish
these proposals fake for gTanted fhat there is a portion
of the community which is nof and will nof be fitted to
become members of such institutions? Do not the
proffers ef such blessings, to such characters exclusive
ly, plainly imply fhat all -will not receive fhem ? A
regulation is adopted in an extensive hospital to admit
any well-dressed stranger to view the accommodations
which public charity has provided for fhe unfortunate.
Can any one doubt that it is fhe intention of such a re
gulation to admit one certain class of fhe community
and to exclude another ? Would there be any force or
pertinency in fhe language if fhe whole community
were well-dressed, and if all were expected to be ad
mitted ?
But let us apply this illustration particularly to the
case in hand. When it is said, fhat to them who by
patient continuance in well-doing, seek for glory, honor,
and immortality, God will give eternal life, who can
help seeing that if is undeniably implied, that some -will
nof seek glory, and honor, and immortality, and so
eternal life will not be given fo all. The peculiar bless
ing eternal life is proffered to a defined character in all
the promises ef fhe Gospel. From fhe very fact thaf
the character is defined, if is implied thaf there are ether
characters which do not fall within fhe terms of fhat

24 LECTURES ON UNIVERSALISM.
definition, and which, consequently, will not receive
that peculiar blessing. If I were to look around upon
this assembly and give an invitation like this, ' All fhe
white people in this house are invited fo attend divine
service here to-morrow evening,' you would look around
fo see if there were any colored people present; if there
were none you would think it strange, and regard my
language as destitute of all force and appropriateness.
But if if were perfectly evident that I knew there were
no colored people present you would think me deran
ged. But when if is said, Blessed are fhe dead which die
in the Lord, if all die in fhe Lord, and all are blessed
after death, this language has no force, and the "writer
appears as much deranged as I should appear in giving
out such a notice. When it is said, the righteous shall
go into life eternal, fhe language is plainly destitute of
all meaning, if all shall be righteous, and all shall go
into hfe eternal.
From fhe peculiar character of fhe objects promised
in the Gospel, as comprising perfect holiness and eter
nal happiness, and from fhe fact that these blessings are
promised fo a defined character, it is evident thaf some
will fail fo receive eternal happiness. ' Many will seek
to enter in, and shall not be able when once the mas
ter of fhe house is risen up and hafh shut to fhe door.'
But if the souls of any are shut out of heaven, and
deprived of eternal happiness, fhey must, of necessity.

LECTURES ON UNIVERSALISM. 25
remain in a condition of unspeakable misery. What
overwhelming reflections must possess fhe sinking s|)irif,
in its eternal abandonment of God, and pxile from hea
ven ! The remembrances of mercies abused, entreaties
slighted, and warnings despised, haunt it like fhe shades
of murdered benefactors. If if would escape frem
these, the most direful bodings of the future meet it in
every pass. If it would turn its contemplations back
upon itself, there if meets fhe foul stain of its misdeeds,
and conscience rises wifh fhe fury and stedfast hate of a
blood-avenger to commence anew fhe work ef retribu
tion.

II. Our SECOND argument is founded on those TEXTS OF
SCRIPTURE VraiCH PLACE IN CONTRAST THE FUTURE DES
TINY OF THE RIGHTEOUS AND THE WICKED.
In the prophecy of Daniel we have this remarkable
declaration with respect fo the resurrection and subse
quent state of the friends and enemies of God. ' Many
of them that sleep in the dust of fhe earth, shall awake,
some to everlasting life, and some fo shame and ever
lasting contempt.' Among fhe last words of our Sa
vior, before he ascended to heaven, he said, ' He that
believeth and is baptized shall be saved, but he that
beheveth not shall be damned.' In Romans, fhe Apos
tle declares, fhat * the wages of sin is death, but fhe
gift of God is eternal life> through Jesus Christ our
3

26 LECTURES ON UNIVERSALISM.
Lord.' We cite these texts only as a sample of a large
number ef passages ef similar import.
We have attempted to show in our former argument,
thaf perfect holiness and eternal happiness are promised
to the righteous ; but here ofhers are spoken of whose
future character and future condition are represented in
perfect contrast wifh fhe former. We can scarcely se
lect from fhe Scriptures a more delightful representa
tion ofthe eternal happiness of heaven, than fhat brief
declaration of the prophet Daniel ; ' Many of them that
sleep in fhe dust ef the earth shall awake ; some to life
everlasting.' But others are represented in perfect con
trast, — ' And some fo shame and everlasting contempt.'
When eur Savior declares, he that beheveth and is
baptized shall be saved, we discover fhe richness of his
grace ; but when fhe expression turns, and he says, hd
he that believeth not shall be damned, how can we
help discovering that he intends fe represent in perfect
contrast fhe fiifure condition of fhe righteous and fhe
wicked. In fhe twenty-fifth chapter of Matthew's Gos
pel Christ declares that he will say ' these shall go away
into everlasting punishment, but fhe righteous into life
eternal.' Observe, here, that our argument does not
rest upon the meaning of fhe threatening merely, when
taken by itself, but upon the meaning as elicited by fhe
contrast. The first part of each one of these passages
represents undeniably fhe eternal happiness of one class
of men ; the last part plainly contrasts fhe misery of

LECTURES ON UNIVERSALISM. 27
the ofher class wifh eternal happiness. There could be
no object in such a contiasf if the two states were not
coeval and eternal.
These representations are net merely con"nncing ;
they are overwhelming. By them the hght of heaven
renders visible fhe darkness of helh And 0, how do
those eternal states, by being laid aleng beside each
other, in fhe Scriptures, exert a reciprocal influence in
showing forth the glory and blessedness ef the one, and
the gloom and wretchedness of fhe ofher ! The pure
and exalted companionship ef saints and angels appears
more aftiacfive by being contrasted "with that moral
state where there are ' dogs, and sorcerers, and whore
mongers, and murderers, and idolaters, and whosoever
loveth and maketh a lie.' The debased condition also
of the inhabitants of the world of wo, appears fhe more
low and wretched, by being set over against the pure
society thaf surrounds the throne ofthe Eternal. Songs
of redemption rise in higher notes, and mingle wifh a
heavenlier harmony, when contrasted with the ceaseless
wail and blasphemies of the damned. While, on fhe
ofher hand, thaf same wail of wo appears fhe more
dreadful from fhe contrast which it forms wifh fhe un
dying praises of heaven. The light of fhe New Jerusa
lem seems f o render more lurid and terrific the flames ef
the bottomless pit; while fhe same dark fires and col
umns ef smoke render sweeter and softer the light of the
glory of God which fills and overflows the heavenly

28 LECTURES ON UNIVERSALISM.
city. And who cannot see thaf these contrasts are fully
sustained by the passages cited under this head ? If he
that believeth shall be saved, and the righteous shall go
into life eternal, it is not less certain that those who
possess fhe opposite character shall be the subjects of a
precisely opposite desfmy. ' He that believeth nof shall
be damned,' and ' the wicked shall go away info ever
lasting punishment.'
nl. A THIRD ARGUMENT WE FOUND UPON THAT CLASS OF
CITATIONS FROM THE SCRIPTURES WHICH REPRESENTS
MEN AS IN DANGER OF ETERNAL PUNISHMENT.
On this argument I quote but three passages. The
first may be found in Mark iii. 29, — ' But he that shall
blaspheme against the Holy Ghost hath never forgive
ness, but is in danger of eternal damnation.' But how
can a man be saved if he hafh never forgiveness ? And
how is it possible that any one should be in danger of
eternal damnation, if there be no such thing. Can
men be in danger of a kind of evil fhat never did and
never will exist ? In Hebrews the Apostle exhorts us
to ' follow peace wifh all men and holiness, without
which no man shall see fhe Lord, looking diligently lest
any man fail ofthe grace of God.' If seems, then, that
if is possible that some men should fail of the grace of
God. If fhey do, however, fhey must fail of heaven.
There could be no occasion for such warning if none
were in danger, and none could be in danger, if it were

LECTURES ON UNIVERSALISM. 29
inconsistent with fhe goodness of God and fhe truths of
his word fo exclude any from the kingdom of heaven.
The next and only testimony which I shall adduce
under this head is found in Matthew x. 28. The text
is decisive. Let us examine it. If reads thus — ' And
fear not them which kill the body, Ind are not able to
kill the said ; hut rather fear him which is able to de
stroy both sovi and hody in hell.' These remarkable
words are a decision of Jesus Christ with respect f o fhe
real ground of all reasonable fear. He admonishes us
not fo fear men, because in fhe utmost extent of their
power fhey can do nothing which will affect our ulti
mate happiness ; they can bnly kill fhe body. He then
urges upon us the fear of God, because he holds our ul
timate happiness at his disposal. He is able to destroy
both soul and body in hell. From a brief analysis of
this passage we learn two important truths — I. That
there is a hell in which fhe wicked 'will be punished.
n. That this punishment will be endless.
It is said that ' God is able to destroy both soul and
body in hell.' This language plainly cannot be true, or
is void of all meaning, if there be nof such a place as
hell. That if is a place of punishment ofthe wicked in
a future state is manifest frem fhe fact that its evils are
represented as more terrible than death itself. When
our Savior says of men, that they can only kill the body,
if is obvious fhat he intends to represent death as fhe
most terrible of temporal calamities ; but we are urged
3*

30 LECTURES ON UNIVERSALISM.
to fear God because he can inflict far greater sufferings ;
that is, because he can inflict far greater sufferings after
men have done all that they can do — after fhey have
killed the body. Moreover, in fhe parallel passage,
in Luke, fhe punishment here referred to is ex
pressly declared fo be subsequent fo the death of
the body. The language there used is as fellows:
' I say unto you, my friends, be not afraid of fhem that
kill fhe body, but after that have no more that they can
do ; but I will forewarn you whom ye shall fear : fear
him which after he hath killed hafh power fo cast into
hell; yea, I say unto you, fear him.'
That fhe punishment referred fo is eternal is evident
from two considerations. First, it is called a destroy
ing ofthe soul and body. We fake it for granted thaf
the doctrine of annihilation is nof here taught. Then
what is fhe meaning ? The soul cannot be said fe be
destroyed while yet it shall flourish in immortal beauty
in heaven ? If is an expression never used with respect
fo chastisement merely. God never speaks of destioy-
ing fhe soul and body of fhe righteous, although he
often threatens fhem wifh severe chastisement for fheir
correction. Secondly, fhe destioying ofthe soul is con
trasted with the killing of fhe body, in such a manner
as plainly f o imply that this destruction is entire and re
mediless. The design of the antithesis can scarcely be
misapprehended. It is as much as if our Savior had
said, me!n may cut off all your hope for earthly happi-

LECTURES ON UNIVERSALISM. 31
ness. They may deprive you of your wealth; fhey
may blast your reputation ; fhey may poison your plea
sures; and pouring out fheir fury upon your earthly
nature, fhey may fill your soul with reproach, and rend
every fender sympathy of your heart, and diffuse a slow
burning vengeance upon every fibre and every nerve of
your body. But there is a limit to fhe infliction of such
torture. When men have done all this, they have only
subjected you fo fhe misery of which you are suscepfir
ble during a brief state of existence. But God can kill
fhe soul ; he can as fuUy overwhelm that in its future
being, and destroy all its hopes, and blight all its pros
pects, and leave it in sinking, hopeless, dying agony, as
men can fhe body. Yea, when fhe soul and body shall
be reunited, he cart destroy both soul and body in hell.
IV. Our fourth and last argument in this lecture, is
FOUNDED UPON A CLASS OF TEXTS 'WHICH REPRESENTS THE
punishment of some men AS REMEDILESS.
In fhe second chapter of fhe Epistle of James we are
told, 'with respect fo him who shows no mercy, that
' he shall have judgment "without mercy.' The Lord
often chastens men, in mercy to fheir souls. But, to
give fhem judgment without mercy is a fearful chas
tisement, if chastisement it may be called ; a chastise
ment which has no redeeming, sanctifying influence.
In Matthew xii. 31, 32, our Savior says that 'the

32 LECTURES ON UNIVERSALISM.
blasphemy agamst the Holy Ghost, shall not be for
given unto men.' Whosoever speaketh against fhe
Holy Ghost, it shall not be forgiven him, neither in this
world, neither in the world to come.' In Mark iii. 29,
if is said, ' he fhat shall blaspheme against the Holy
Ghost hafh never forgiveness, but is in danger ef eter
nal damnation.' And again in Luke xii. 10, ' Unto
him that blasphemefh against the Holy Ghost, if shall
not be forgiven.' So leng, then, as forgiveness is fhe
remedy for sinners, so leng "will these texts shew fhat
fhe punishment of some men is remediless.
In Prov. xxix. 1, we are told, fhat ' he, that being
often reproved, hardeneth his neck, shall be suddenly
destroyed and that without remedy.' But if any be de
stroyed without remedy, fhey are, certainly, "without any
prospect of heaven. The Apostle says, in his Epistle
to the Philippians iii. 18, 19, — ' For many walk, of
whom, I have told you often, and now tell you even
weeping, that they are fhe enemies of the cross of
Christ, whose end is destruction.' Again, in Hebrews,
with regard fo similar characters, he says, whose end
is to be burned. How can they be finally saved, if
fheir end be destruction, and te be burned ? If it
should be said that these texts do nof mean fhe last
end of the "wicked, the remark is without proof; as well
might we say that Rom. vi. 22, ' Ye have your fruit
unto holiness, and fhe end everlasting life,' means not
the last end of fhe righteous.

lectures on universalism. 33
We may now see why if is thaf such sacrifices and
such efforts have been made fo introduce into our
world a method of salvation, and fo sustain and propa
gate Christianity. God gave his only begotten Son,
fhat whosoever believeth in him should nof perish, but
have everlasting life. The apostles counted not their
own lives dear unto themselves, if they might save
some. And in every age of the Church there have
been found some who were ready fo expose themselves
to fhe most terrific persecution, and death in every
dreadfiil form, to bear a testimony in behalf of the sal
vation of the Gospel. The reason for all this is found
in fhe exposure of men fo eternal punishment.
If is also very obvious from these arguments, that
the truths of the Gospel are presented in fhe Scriptures
in such a connection, that it is impossible to expunge one
important doctiine, withouf destroying the whole. Just
so long as the promises of the Gospel comprise perfect
holiness and eternal happiness, the doctrine fhat some
"will fail of these blessings must stand. Just so long as
the future happiness of fhe righteous is set forth by con
trasting it wifh fhe future state of fhe ¦wicked, so long
fhe doctrine must stand, that fhe punishment of hell will
be as enduring as the happiness of heaven. Just so
long as men are urged to repentance on the ground
that fhey are hastening to a state of remediless punish
ment ; and just so long as they are exhorted fo fear
God, because he is able to destroy both soul and body

34 lectures on universalism.
after men have killed the body ; so long must the doc
trine ef eternal punishment stand. But if if be true,
my friends, believe it, and give yourselves up to its
proper influence. If it be true, Di'vine compassion has
nof bled for nothing ; Prophets and Apostles have not
been slain for nothing ; the blood of martyrs has not
flowed in vain. If if be true, the doctrine of salvation
by the cross is full of meaning. It means something
which is of everlasting, and infinite moment f o you : —
" Ye sinners seek his grace,
Whose wrath ye cannot bear;
Fly to the shelter of his cross,
And seek salvation there."

LECTURE n.
examination of arguments against eternal punishment.
" The simple believeth every word : but the prudent man look
eth well to his going." — Pkov. xiv. 15.
No intelligent mind can look abroad upon the surface
of society, and hsten fo fhe current conversation of men,
in respect to their religious behef, without a painful
conviction that the greater part are unduly influenced
by feehng in the formation of their opinions.
Some are swayed by fhe authority of fheir rehgious
teachers and fhe captivaf mg show of an imposing ritu
al. Some are driven into skepticism by turbulent pas
sions, and a proud scorn of all old opinions ; and some
fancy that they have discovered grand principles by
which Christian instruction is to be greatly advanced,
and fhat fhey are in duty bound to throw all popularly
prevailing views away wifh fhe lumber of by-gone
centuries. They assume the knowing air of Philosophy,
arid deduce fheir doctrines from the Di'vine attributes
and the nature of moral relations, and of a perfect mor
al goyernment.
This kind of reasoning has great influence too, with

36 LECTURES ON UNIVERSALISM.
a people Hke ourselves that has been accustomed from
its earliest national existence to call in question all civil
and ecclesiastical usages. Within a short period we
have organized colonial governments, changed them
into independent States, and confederated these inte a
great republic. We have emancipated religion from a
long and hated thraldom f o fhe civil power. We have
given all denominations equal rights ; and every de
nomination has modified its own ecclesiastical and spir
itual condition. But instead of being sated wifh inno
vation, the love of change has waxed info a hot pas
sion. With this spirit, so far as it evinces independence of
thinking, we find no fault. On fhe contrary, we rejoice
in the stimulating demand that is thus made upon fhe
friends of truth and righteousness fo defend their prin
ciples. If cannot but be salutary, for he thaf exhibits
most of plain and simple and intelligible instruction
must exert fhe greatest amount of good influence.
It is lamentable, however, to observe, amidst all this
unrestricted freedom of opinion, so little disposition to
investigate thoroughly fhe most important truths.
There is sufficient freedom fo unsettle multitudes ¦with
respect to every principal doctiine ef Christianity,
where there is not sufficient use of this fireedom to bring
the mind to definite and sober views. Men often in
quire freely who do nof inquire earnestly. Thousands
mistake here. Because they have passed over a broad

LECTURES ON UNIVERSALISM. 37
surface, they fancy that fhey have investigated thor
oughly, when in fact fhey brought very little of the
bone and muscle and nerve of exertion to the sefthng
of first principles.
It is this credulous and easy assent fo erroneous doc
trines which the wise man censures in fhe language of
our text — " The simple believeth every word." But a
wise and discreet man, he informs us, will weigh well
the consequences of the instructions fo whose guidance
he yields himself. " But fhe prudent man looketh well
"to his goings."
My purpose in this lecture is fo examine the argu
ments against the doctrine of eternal punishment. It
should be premised, however, that I do nof intend no
ticing all fhe arguments fhat have been brought for
ward by the advocates of Universal Salvation. Some
of fhem are founded on assumptions of so gross a cha
racter that fhey cannot possibly exert any influence
except upon fhose who reject fhe oracles of God, as
the inspired standard of truth. But there are arguments
professedly deduced from grand theological truths — ar
guments of great plausibility.
All fhat if appears fo me necessary to say on this
subject may be brought forward under four divisions.
I. Arguments from the justice of God.
n. Arguments from the goodness of God.
ni. Arguments from the atonement of Christ.
IV. Alleged proofs from the sacred Scriptures.
4,

38 lectures on universalism.
I. In examining the argument drawn from the Di
vine justice, let us scrutinize a little fhe Universalist
definition of fhe justice of God.
The Chevalier Ramsay, one of the principal early
advocates of Universalism, has given the following de
finition, — " Justice is fhat perfection of God by which
he endeavors continually to make all intelligences
just." On this definition is based a popular argument in
favor of fhe final salvation of all men. It is said thaf
" fhe justice ef God requires all men fe do justly, love
mercy, and walk humbly. The justice of God seeks
to render all men just, and God will accomplish his
purposes ; therefore all men will be ultimately reduced
to subjection fo God, and so all men will be saved."
This reasoning might be regarded as somewhat plausi
ble, if fhe definition were correct. Yef even admitting
the correctness of the definition the argument is plainly
sophistical. The benevolence of God is an attribute by which
be is opposed fo all suffering at all fimes, and yet much
real pain exists in tbe universe. If the justice of God
sought to make men just, it would nof more certainly
seek to make fhem just in a future werld than in this.
It would be as truly opposed fo men's continuing un
just for an hour er a moment, as if would be fo fheir
continuing unjust for a thousand years, or fer eternity.
As it has nof preyenfed men from continuing unjust for

lectures on universalism. 39
a short period there can be no proof, from fhe nature of
the attribute, that it will prevent men frem being " un
just still" in an eternal state.
But how strange this definition of Divine justice ! Is
justice that perfection of God by which he endeavors
continually to make all intelligences just ? Then ofher
attributes of fhe Divine being ought fo be defined in a
corresponding manner ; and mercy is not that perfec
tion of God by which he shows favor to fhe wretched,
but fhe perfection by which he endeavors fo make
others shew mercy fo fhe miserable. If justice in God
is a desire to make ofhers just — then a just man is one
who endeavors to make others just ; and a just judge is
one who simply endeavors fo make ethers just. On
this definition a judge who wrongs every man thaf is
hrought before him, if he only endeavors fo make other
men just, is a just judge. The truth is, fhe exercise of
justice has respect to fhe treatment of others in regard
to fhe related rights ef fhe parties, and not te an en
deavor to lead fo the exercise of justice.
This definition is often given up, and the doctrine of
universal salvation is sought to be meiint ained, en fhe
ground fhat all punishment is disciplinary — that is, that
it is of fhe nature ef a chastisement, intended fo lead
men fo repentance. Those who oppose the doctrine of
eternal punishment exert more influence by fheir rea
sonings from this principle than by all other arguments
put together. They bring forward the .paternal charac-

40 LECTURES ON UNIVERSALISM.
far of God, representing him as a kind father, chastising
his children for the purpose of reclaiming fhem from
sin. Because the infliction of suffering for such an
end, imphes a noble and benevolent design towards the
sufferers, it is inferred fhat this is the only design of pun
ishment, and that all other inflictions are unjust, and un
worthy of God.
You will pardon me if I dwell af some length on
this point, and adduce several considerations to show
that justice requires something more than mere disci
pline. 1. If justice requires such a punishment as "wiU
answer fhe ends ef salutary chastisement, and no
more, then it follows, undeniably, that such chastise
ment is fhe utmost curse of the Divine law. Hence
all those passages of Scripture which threaten a curse,
and which speak of deliverance from the curse ef fhe
law, must be understood as speaking of chastisement
merely. Yet observe, if all punishment be inflicted for
this end, and if it secure fhe desired result, then pun
ishment is not, on fhe whole, a real evil. For, let it
he kept in mind, that if is alleged in this argument that
all the punishment ever inflicted on fhe sinner is neces
sary fe his highest happiness ; — fe his eternal well-be
ing. This, we say, is plainly no curse at all. It is just
such a portion, as fhe subject of it, if he understood his
true interest, would choose for himself. Thus all the
threatenings ef God's word amount simply te this — ^if

LECTURES ON UNIVERSALISM. 41
you sin, thus and so, then you shall be put under fhe
influence of the best possible means fo reclaim and
render you happy. If you trample on Divine authori
ty, God threatens te use the most efficient method fo
restore you fo his favor. If you raise your arm against
Omnipotence, fhat Omnipotence shall exert itself in the
"wisest possible manner fo render you happy. Now I
appeal fo every man that is at all acquainted wifh
propriety of language, fo determine whether such a
threatening be a curse or a blessing.
From the fact, therefore, that the Divine law pro
nounces a curse, faken in connection with fhe fact thaf
salutary chastisement is not a curse, if is certain that
something more than salutary chastisement is required
by strict justice.
2dly. If is manifest to all fhat are in fhe least ac
quainted wifh divine revelation, fhat salvation is every
where spoken ef in the Scriptures as resulting frem the
grace ef God ; from his special and infinite goodness.
But, obviously, there is no grace, or singular goodness,
in saving one from farther punishment, after he has
suffered all fhat the law demands. If justice requires
only such a chastisement as leads fhe offender to re
pentance, then, when fhat end is attained, God cannot
inflict any farther punishment without manifest injus
tice ; and is there any special goodness to fhe sinner
in simply forbearing fo treat him wifh injustice ? He
has answered the demands of the law : he has satisfied
4*

42 LECTURES ON DNIVEESALISM.
the justice of God : he must be delivered firom farther
punishment er else he is oppressed and treated with
cruelty. But is this fhe doctrine ofthe Bible? De aU
its promises of mercy and grace amount only fe an as
surance thaf God will nof treat his creatures wifh injus
tice? If salutary chastisement be all the punishment
due te sin, fhe offender, after enduring this, cannot ask
for deh verance and salvation as a favor. If you were
sentenced to a year's imprisonment for a crime, you
would nof, after fhe ferm of your confinemenf had ex
pired, come and beg your release as a special mercy.
The jailor has no more right to keep you there another
hour, than he has to seize an innocent citizen and
thrust him info the same gloomy dwelling. In such a
case you would demand your release, and if if were not
granted as your right, fhe keeper would deserve to be
put in your place.
3dly. The Scriptures teach that sinners are forgiven.
But if fhey suffer fhe very punishment which fhe law
denounces, forgiveness is plainly impossible. Forgive--
ness implies that fhe object ofit is not punished in his
own person according to law and justice. But who
would think of felling a man fhat has just suffered the
full sentence of fhe law, that he was now forgiven ?
This would be adding insult f o fhe rigor of justice.
4fhly. Christ is abundantly represented in fhe Scrip
tures as delivering men frem the curse of fhe law. But
the argument which I am now opposing avers that all

LECTURES ON UNIVERSALISM. 43
'will be saved by enduring fhe full curse of fhe law.
That is, they will suffer so much punishment as may be
necessary fo lead fhe soul fo repentance. New, how
can Christ be said f o deliver from this curse ? Does he
deliver men from just so much discipline as they need to
bring fhem f o repentance ?
5thly. That the law threatens a much severer pun
ishment than any mere salutary discipline, is evident
from the terms employed by fhe sacred writers fo des
cribe it. The wicked are said to be ' accursed,'
' cursed with a curse,' ' cursed children.' And God
is represented as inflicting on fhem ' wrath ;' ' fiery in
dignation ;' ' wrath without mixture ;' making fhem an
' anathema,' and as visiting them with ' all fhe curses
of fhe law.' Can any sober man imagine thaf these
terms are used to signify fartherly correction ? Would
it be proper to call the wise and wholesome discipline
of parents, a curse, and fiery indignation, and wrath
without mixture ? Do any ef you ever use such terms
in setting forth the discipline to which you are compell
ed to resort in your families ? Did you ever think ef
saying fo your friends ; " Very difficult and frying duties
have devolved on me ef late ; I have been under fhe
necessity of cursing my eldest son, and pouring out up
on him wrath withouf mixture : I have also made my
daughter an anathema, and have come out against her
in great fury, and with fiery indignation — fhey are
cursed children." If this be language of parental ten-

44 LECTURES ON UNIVERSALISM.
derness then we admit that the punishments spoken of
in Scripture are nothing but a fatherly discipline.
But while such language is used in regard to the
manner in which God treats ene class ef men, fhe
Scriptures employ widely different terms in respect to
another class. Thus, in Heb. xiii. 5 — 9, ' Ye have
forgotten the exhortation which speaketh to you as un
to children, my son despise nof thou the chastening of
the Lord, nor faint when thou art rebuked of him : For
whom fhe Lord loveth he chastenefh, and scourgeth
every son whom he receiveth. If ye endure chasten
ing, God dealeth with you as with sons ; for what son
is he whom the father chastenefh not ? But if ye be
without chastening, whereof all are partakers, then are
ye bastards and nof sons.' Again in fhe Psalms,
' Blessed is fhe man whom thou chastenefh, O Lord,
and feachest him out of thy law.' These passages
show that a salutary discipline is restricted f o a certain
class, and nof applied as fhe sole punishment ef fhe
wicked. Indeed, God often speaks of chastising that
class of men which by way of distinction is denominat
ed fhe children of God. They are fold that fheir afflictions
shall work out for them a far more exceeding and eter
nal weight of glory ; and that tribulation worketh pa
tience, and patience experience, and experience hope.
But whoever thought of damnation's working out an
eternal weight ef glory ?
In concluding this view let me advert for one mo-

LECTURES ON UNIVERSALISM. 45
ment fo fhe most plausible mode in which the Univer
salist states his objection. It is asked, weuld any kind
parent doom his own child to a severe punishment
'without aiming thereby to reclaim him ? To this I
reply, it is sometimes necessary for a kind parent to
cast off a child utterly and finally, for the good of fhe
family, and fhe maintenance of social order. If has
often been related of a distinguished judge, that when
two of his sons were brought before him on fhe charge
of treason, and fheir guilt was made apparent, fhe
justice of fhe magistrate prevailed over the affection ef
tlie father, and he at once gave fhem up to fhe sentence
of fhe law and fo death. Just so God is represented,
as struggling between compassion and justice ; and as
proceeding with reluctance to fhe execution of ultimate
and remediless judgment.
,. We are now prepared for another and more satisfac
tory definition of justice. The word justice is used in
three different senses. Commutative justice has refer
ence fo commercial transactions, and respects fhe ex
change ef property. In this sense a man is just who
pays his debts, and is fair and honorable in all his deal
ings. General or public justice respects what may be
called the rights of the community, and is the same "with
general benevolence. The word is used in this sense,
where the Apostle represents thaf fhe propitiation of
Christ has exerted such an influence that God can be
just, and the justifier ef him thaf believeth in Jesus :

46 LECTURES ON CINIVEESALISM.
that is, he can pardon the behever withouf injuring his
government. Distributive justice has reference fo fhe
equal distribution of rewards and punishments, and re
spects fhe personal rights and demerits of fhe individu
al rewarded or punished. If is en this last view of
justice fhat the question is raised whether eternal pun
ishment is just or unjust.
For a clear undersfandmg of this point let it be ob
served, thaf transgression deserves punishment chiefly
because it relaxes the power of fhe laws, and opens fhe
way for a general prevalence of crime. Thus the
murderer deserves to be punished, not because a real
injury has been inflicted upon the victim er his friends,
for there are cases in which fhe murdered individual
suffers ne injury from being put to death. It may prove
a merciful dispensation fe save him from a more aggra
vated form ef suffering. He may have been, also, in a
condition so forlorn "as to have no friends fe be afflicted
by his untimely removal. But the murderer does not
the less deserve punishment on account of these facts.
The law has been broken, and unless the transgressor
be made an example ef, that ene unnoticed breach of
the law that protects our fives, may sharpen fhe wea
pons, and nerve fhe arms, and quicken fhe daring of a
thousand assassins to similar deeds. If is for such a
reason fhat fhe transgressor of fhe Divine law deserves
punishment. This view ef justice is sometimes admit
ted by fhose who advocate the doctrine ef universal

LECTURES ON UNIVERSALISM. 47
salvation, but fhey deny that justice demands so much
as eternal punishment. I will state the arguments by
which fhey seek fo maintain this position, and reply tb
them briefly, in this place, as fhey will receive more
attention in another part of our course.
1. It is said that there is not sufficient difference be
tween fhe most imperfect character of the righteous, and
the least depraved one ef fhose termed the wicked, to
make it appear reasonable fo create so wide a differ
ence between fheir ultimate destinies ; — that it is plain
ly unreasonable to doom one of fhem to eternal punish
ment, and fo make fhe other perfectly and for ever
happy. The apparent force of this argument is lost, af once,
if if be admitted that both alike deserve eternal punish
ment. But this is admitted by those who hope fo be
saved because fhey conceive fhemselves to be spiritual
disciples of Christ. They admit that they deserve eter
nal punishment as really as fhose thaf actually suffer
it. The argument, then, as you see, is a begging of
the question ; it takes for granted the very thing in dis
pute, viz. that fhe sinner does nof deserve an eternal
punishment. 2. Again if is argued fhat life is too short for any man
to contract guilt enough fo deserve eternal punishment.
My answer to this is, that length of time has no
necessary connection with the smallness, or the enormity
of the sinner's guilt. A man can commit a crime

48 LECTURES ON UNIVERSALISM.
which shall lead fo an imprisonment for life or flfly
years, in fhe same time in which he would commit one
for which he would deserve to be fined a single dollar :
and he can commit a capital offence wifh equal facility.
The atrocity of a crime depends eri fhe importance of
the law and fhe sacredness of fhe authority which is
violated ; and nof af all on fhe length ef time occupied
in its perpetration. How long must a man refuse to ac
cept of God's eternal favor, gratuitously offered, to de
serve fo lose it ? If he gives up fhe everlasting favor
of his Maker for one moment, it cannot be proved that
he ever deserves to receive if.
3dly. If is alleged that fhe creature is finite, and
therefore cannot deserve an endless punishment. To
this I , reply that his powers of sinning are not more
limited than are his susceptibilities of suffering : hence
there is no more reason why/ his punishment should not
be endless than there would be if his powers were in
finitely increased. He can now resist infinite authority.
Besides, God cannot certainly be under any obliga
tion, in justice, fo reclaim a sinner. We have seen
men living in this world in sin, sixty, eighty and ninety
years ; when, instead ef being reformed, they have been
growing more wicked and more miserable. We never
think if inconsistent with fhe justice ef God thaf he
does nof reclaim fhem. Neither can we conceive it fo
be inconsistent wifh justice that fhey be left fo the same
sinful career another century, and another, and anofh-

LECTURES ON UNIVERSALISM. 49
er ;— in short, God cannot be under obligation ever to
reclaim fhem frem sin ; — as far as we can see there is
no more injustice in leaving fhem unreclaimed af any
point of fheir future eternal state, than there is in leav
ing fhem unreclaimed for one year af the present time.
From all this, is if nof evident thaf if fhe doctrine of
universal salvation can be sustained af all, if must be
sustained on other grounds, than by reasoning from the
claims of justice. We come now fo consider,
n. The ARGUMENT DRAWN FROM THE GOODNESS OF GoD.
Doctor Chauncy, one of the advocates of universal
salvation, states his argument, if argument it may be
called, in fhe following words. " If is high time that
some generally received doctrines should be renounced
and others embraced in their room, that are more hon
orable fe fhe Father of mercies, and comfortable to
creatures whom his hands have formed." " I doubt
not," says he, " it has been a perplexing difficulty to
most persons ; I am sure it has been such to me, how to
reconcile fhe doctrine which dooms so great a number
of fhe human race fo eternal flames, vrith the essential
absolute perfection of fhe Deify."
Mr. Whiston, in speaking on the same subject, says,
" This doctrine" (thaf is, fhe doctrine of eternal pun
ishment,) " supposes God to dehght in cruelty."
All who have heard our modern Universalists preach,
know fhat this also is a principal argument with fhem.
5

50 LECTURES ON UNIVERSALISM.
They represent thaf God cannot be good unless he
saves fhe whole human race. But because he is infi
nitely good, and his compassion i/boundless, fhey main-
fain fhat all will be saved. If should be remarked, in
passing, that if the Divine compassion be relied on, in
distinction firom a strictly legal claim for salvation,
then if is admitted that pure, strict justice would doom
men fo endless misery. It is admitted that justice
would destroy fhem, but fhe compassion of God is so
large thaf if interposes and saves all. Whatever men
may deserve, God, say they, is infinitely good, and we
cannot conceive that he "will allow any finally fo perish.
I reply, we may just as well say, if God is good we
cannot conceive that he "will permit any real suffering
in the universe. For if he may admit if for a day, a
year, a life-time, he may, on fhe same principle, admit
it for a hundred years after death, and then another, and
so on withouf end. So, in fact, if Divine -goodness re
quire thatsuffering should cease, if requires just as really
that it should never have entered the system ef fhe
universe. But it is said that fhe eternal misery of any portion
of the human race cannot be for fhe good of the uni
verse af large. This is fhe very thing to be proved by
Universalists. Let fhem show fhat fhe moral govern*
ment of Ged will be better sustained 'without an eter
nal exhibition of the evil ef sin in its penal conse
quences, and the argument from the Divine goodness

LECTURES ON UNIVERSALISM. 61
will amount to something. Till this is evinced if can
not be made apparent fhat a government of eternal du
ration may not, wifh the best effect, punish some of its
immortal subjects during fheir eternal life-time.
Let us now consider,
in. The ARGUMENT DEDUCED FROM THE ATONEMENT OF
Christ.
If may be briefly stated as follows : Christ died fo
make atonement for all men. The object efthe atone
ment is to defiver fhose for whom if is made from fhe
curse of fhe law ; and therefore all men will be defiver
ed from fhe curse ef fhe law.
Before proceeding fO answer this argument, I beg
that you will take notice of one thing. If gives up the
ground that a salutary discipline is the whole curse of
fhe law, and thaf men "will be saved by enduring thaf
curse. It also relinquishes the notion that sinners may
suffer all that the law requires in a limited time, and so
may be saved on that account. If also gives up fhe
idea fhat God would not be good if any were lost, be
cause if pleads for salvation as something nof deserved ;
something that comes fo all as a purchased pardon, and
a deliverance from deserved punishment.
In reply fo the argument itself, it may be shown in
few words, that the atonemenj: was made, nof fo pardon
and save men irrespective of their character, but rather,
f 0 render it consistent to forgive sinners when they be-

52 LECTURES ON UNIVERSALISM.
come believers. It is true thaf such a pro'vision im
plies as strongly probable a purpose on the part ef God
to make it in a greater or less degree effectual. But as
he provided the light of fhe natural sun for the eyes of
fhe whole human race, and yet fhe bhnd and fhose im
mured in dungeons do not enjoy if ; and as be has pro
vided illumination for all human minds, and many re
main ignorant, so fhe making an abundant provision for
the spiritual necessities of all mankind does not prove
thaf all will be benefited by fhe provision. Indeed, so
far as we can see, it is an universal law 'with regard fo
all the gifts of God, that fheir enjoyment depends on
the choice of his creatures. Nothing is absolutely
forced upon us save existence, and fhat is nof so much
a positive good, as if is a state furnishing the power of
choosing life or death, blessing or cursing.
Wbere fhe atonement of our Savior is spoken of in
the Scriptures as beneficial, if is spoken of as having
become so through the faifh of the believer. Thus
Christ himself fells us, thaf ' as Moses lifted up the ser
pent in fhe 'wilderness, even so must the Son of man
be lifted up, that whosoever believeth in him might nof
perish but have everlasting life.'
Paul says fo fhe Gallatians, ' If ye be circumcised
Christ shall profit you nothing.' From this it is mani
fest thaf some may fail of being benefited by Christ's
atonement. But if this be so, the nature of fhe atone
ment does not secure the salvation of all men.

LECTURES ON UNIVERSALISM. 53
Again in one of his epistles to the Corinthians the
Apostle exhorts his brethren to be careful lest through
their defective example fhe weak brother should perish,
for whom Christ died. Hence, Christ may have died
for an individual and that individual may perish.
I pass now to consider,
IV. Direct testimony from the sacred Scriptu&es.
It should be remarked that there is a steong pecul
iarity in the nature of the appeals made fo fhe Scrip
tures by Universalists. They are almost entirely cita
tions of texts which are thought to prove the doctrine
of eternal punishment.
These are brought forward and expounded for fhe
purpose of showing fhat fhey do not prove what they
have been thought fo demonstrate. Except fhe single
dogma that all men "will be saved, Universalism is a
system of negations. To follow fhe sinuous course of
their criticisms would be too great a diversion from my
main purpose. I "will notice a few only as specimens.
Much has been said to show fhat fhe words, eternal,
everlasting, for ever, and forever and ever, when ap
pfied to the punishment of fhe wicked, do not mean
endless. Learned criticisms in detail would be out of
place, or we could show fhat nothing but a want of
acquaintance wifh fhe language could justify fhe mo
tive of such a criticism as is made by Universalist wri
ters on these terms. One remark is sufficient to settle
5*

54 LECTURES ON UNIVERSALISM.
this point. If these expressions do nof prove the end
less punishment of the 'wicked, then we cannot prove
from the Bible that fhe happiness ofthe righteous, or
fhe existence of God, are endless. The same terms are
applied to both. Another criticism, perhaps, should
receive the notice of a passing remark. It is frequent
ly alleged fhat fhe words rendered hell mean only the
grave, and fhe valley of Hinnom, because fhe words
were primarily used in these senses. We reply to this
by saying, that every scholar knows perfectly, that all
terms descriptive of a future state must of necessity be
borrowed from earthly objects and earthly scenes. The
most common terms used fo describe fhe dwelling-
place of the blest, signify, primarily, nothing more than
fhe atmosphere and the region above fhe clouds. Yet
who doubts fhat these terms are so used in fhe New
Testament as to have acquired a far more extensive
signification. The first to which I in'vite your attention, is Rom. v.
18. The words are as follows : — ' Therefore, as by the
offence of one, judgment came upon all men to con
demnation ; even so by fhe righteousness of ene, the
gift came upon all men unto free justification of life.
For as by one man's offence many were made sinners ;
so by fhe obedience of one, many shall be made
righteous.' The argument founded upon this passage is this —
That Adam and Christ are here represented as fhe re-

LECTURES ON UNrTERSALISM. 55
spective opposite sources of death and life fo all men
universally, or that Christ is fhe source of life to all men
without exception, as Adam was the source ef death to
all men without exception. Let it be observed, how
ever, fhat fhe whole chapter is taken up wifh a discus
sion of the method by which believers are justified.
The chapter commences wifh this declaration — 'There
fore being justified by faifh, we have peace 'with God
through our Lord Jesus Christ.' This could be said of
none but Christians. Accordingly, in the 17fh yerse, all
that is said about salvation is clearly restricted to be
lievers. That verse reads thus : — ' For if by one man's
offence death reigned by one ; much more they which
receive abundance of grace and ofthe gift of righteous
ness, shall reign in life by one, Jesus Christ.' Here the
reigning in life is restricted to fhem which receive abun
dance of grace : but fhe 18th verse is an inference from
this, and there is no sense in the Apostle's reasoning
unless the term all here be understood as fimited in fhe
same manner. All thaf fhe passage can be made to
mean, without a total disregard to the connection, is
simply this : In fhe 17fh yerse if is declared thaf fhey
who have received abundance of grace — that is, true
believers — shall reign by one, Jesus Christ. There
fore, as by the offence of one, Adam, all of his seed
came info condemnation, even so, by fhe righteousness
of one, Christ, all of his seed shall receive the justifica
tion of life. The whole design of the Apostle is to

56 LECTURES ON UNIVERSALISM.
show that Christ as effectually secures fhe salvation of
all who are united fo him, as fhe fall of Adam did the
fall and condemnation of all fhat were united to him.
The next passage is found in Col. i. 19, 20. ' For it
pleased fhe Father fhat in him should all fulness dwell ;
and ha"ving made peace through the blood ef his cross,
by him fo reconcile all things fo himself; by him, I
say, whether fhey be things in earth, or things in hea
ven.' If is argued from this passage, that, as Christ will
reconcile all things fo himself, aU fhe human^ family
must be included, and so must be saved. But how does
it appear fhat all men are here included ? The phrase
all things must certainly have some limitation ; if if he
considered as a bold personificafion,then fhe mountains,
and waves, and clouds of heaven will become recon
ciled to him in the sense of fhe passage, and sinners
may, in fhe same manner, be made fhe involuntary in-
stiumenfs of advancing the purposes and the glorious
reign of Christ. If all things be used literally, if must
admit of such a fimitation, as is manifest, when it is said
thaf all Judea and all fhe region round about Jordan
were baptized ef John ; and all men counted John as a
prophet ; and all men came to Christ. Certainly there
is nothing here that clearly teaches the salvation of all
men. Again, Eph. i. 10, is quoted by an eminent Univer-
safist writer, in proof of fhe final salvation of all men.
It reads thus — ' That in fhe dispensation of the fulness

LECTURES ON UNIVERSALISM. 57
of times, he might gather in one, all things in Christ,
both which are in heaven and which are on earth.'
This same "writer* gives us the following exposition of
fhe text. " By means of fhe lapse, and what has been
consequent thereupon, all things in heaven and on
earth, were got info a broken, disjointed, and disorderly
state ; and fhe good pleasure of God to reduce fhem
info one duly subjected and well subordinated whole,
may very fitly be signified by the phrase, to gather to
gether in one, all things." The exposition is sound, but
¦yvhat does if prove ? We think all things "will be well
subordinated, when fhe judgment shall have passed, and
the saints shall sit down wifh Christ upon his throne,
and sinners shall be shut up in their eternal prison.
Again, 1 Tim. ii. 4, is quoted, where it is said fhat
God will have all men to be saved, and come fo fhe
knowledge of the truth. To this, I reply, God is often
said to will things which never come to pass. God
does not willingly afflict nor grieve fhe children of men,
yet he does afflict fhem. Christ willed to gather the
children of Jerusalem under his kind protecting care,
but they would not : In fhe same sense he "willed fhe
salvation of all men ; and it does not appear from this
text, or its connection, fhat he willed if in any ofher
sense. The 16th verse of the 15th chapter of 1st of Co-
rinthifins, is often quoted as a proof of the doctiine of
* Dr. Chauncy.

58 LECTURES ON UNIVERSALISM.
universal salvation. ' For, as in Adam all die, so in
Christ shall all be made alive.' This whole chapter is
taken up with an argument for fhe resurrection of
Christ's disciples, drawn from the resurrection of fhe
Savior himself. Neither fhe salvation of saints nor sin
ners is hinted af in the text — fhe text plainly speaks of
the resurrection of fhe body, and nothing else. Time
will nof permit us to protract these examinations. The
few passages which we have noticed, are some ef the
most prominent ef those which are adduced in support
of fhe doctrine of universal salvation. These are suffi
cient to show that fhe reasonings ef Universalists, so far
as founded upon direct Scripture testimony, are at least
obscure and unsatisfactory ; and this is all we 'wish fo
show, for fhe present.
In conclusion let me call your attention to one strong
mark of error which characterizes every defence of
Universalism. It is this — all the main arguments
clash 'with one another. We are told fhat no man will
be eternally punished because no man deserves any
more punishment than a salutary discipline. Thaf this
is the whole curse of the law, and that it would be un
just and cruel to inffict any farther punishment. Then,
•again, we are told, with the same breath, thaf no man
can be lost, because Christ will deliver him from the
curse. Show fhe same man fhat justice demands
something more than mere discipline ; that if requires
punishment for sustaming fhe power of fhe infracted

LECTURES ON UNIVERSALISM. 59
and injured law, and then he fakes the ground that this
punishment cannot be eternal, because it is greater than ,
the sinner deserves. Show him that if may he true fhat
fhe sinner deserves eternal punishment, and that fhe
contrary cannot be proved, then he fells you that the
fender mercy and infinite compassion of God will inter
pose and reclaim and save fhe soul. Show him thaf
the exercise of such compassion implies that all his
reasoning about justice is abandoned as of no value, as
he now admits thaf fhe sinner does not deserve salvation,
but receives it through infinite mercy,, yef he is not at
all daunted. Show him that goodness may be consist
ent with inflicting fhe very penalty of the law, and
then he betakes himself to the atonement of Christ,
and claims that those very persons will obtain forgive
ness through fhe blood of Christ, of whom he had just
before denied fhat fhey needed any forgiveness. And
is this fhe system, my dying^friends, upon which you
feel sometimes incfined fo rest your hopes for eternity ?
Permit me to intreat you to reconsider fhe subject.
Self-deception can profit you nothing. The prudent
man looketh well to his going, but fhe simple pass
on and are punished. But, perhaps you are ready to
say, I do nof doubt. I believe in fhe doctrine of eter
nal punishment. Do you indeed believe it? Do
you befieve that you are yourself exposed to such a
doom ? Ah ! you could not rest one moment in sin it
you fully believed it. Your very frame would quiver.

60 LECTURES ON UNIVERSALISM.
and your heart grow faint. The images of fhe world
of woe would haunt your sleepless soul, and a glance
at fhe slippery verge upon which your feef are placed
weuld compel you fo cry out " Save Lord, or I pei-ish."
0 how precious would be fhe refuge which Christ
offers, if you but saw how your unshielded spirit
stands exposed f o the eternal storm. Do you say I see
thaf fhe doctrine, overwhelming as if is, is true, but I
cannot feel it. Go, then, fo the word of God. The
Scriptures are able to make you wise fo salvation.
But fhey must be read with fhe docility ef a little
child, and nof wifh the desire to support a vain
theory. Go fo fhe Bible "with humble prayer, and in the spi
rit of sincere inquiry, and it will point you fo the hea
venly cify.
It will hold up f 0 you, if is tiue, a fiery law also, a
law which made fhe holy Moses fear and quake. It
will fell you of its endless dreadful curse. If will open
before you fhe pit of hell, and show you fhe quenchless
flame and the undying worm. But it will also point
you to fhe new Jerusalem, and show you its gate wide
open. It will direct you to -fhe blood fhat cleansefh
from all sin. In accents of love, it will speak of a
compassionate Savior, and tell you fo go fo his
bleeding feef and learn how freely Jesus can for
give. Seek then ; now, sincerely seek to know fhe truth.

LECTURES ON UNIVERSALISM. 61
But remember fhat God has said of those who love
not the truth, " they shall be given up fo stiong delu
sion fo believe a lie fhat fhey might be damned because
fhey believed not fhe tiuth,but had pleasure in unright
eousness."

LECTURE ni.
AN ARGUMENT FROM THE PROVIDENCE OF GOD TOWARDS THE
RIGHTEOUS AND THE WICKED.

For the day of vengeance is in mine heart, and the year of my
redeemed is come. — Isaiau lxiii. 4.

The character of Jesus Christ receives no small por
tion of its interest from the stiong and impressive con-
tiasts which it exhibits. If is made up of infinite dig
nity and unparalleled condescension. There is discov
erable in it a perfect superiority to the world, and at
fhe same time, an attention to its minutest concerns.
He unites the richest mercy with the most unbending
justice. He forgives the vilest sinner without one re
proachful word, only tenderly exhorting him to go and
sin no more ; while at the same time he assures fhe most
unexceptionable moralist, who is yef destitute of
true religion, that he cannot escape fhe damnation of
hell. The prophet Isaiah has set forth in fhe words of our
text, one of the most interesting contrasts in this won
derful character ; — his mercy and his justice. In fhe
chapter next preceding that from which the text is

LECTURES ON UNIVERSALISM. 63
taken, he had been speaking of- thp provisions of fhe
Gospel, and of the unlimited extent of its invitations;
but he stops not fo dwell upon fhe richness of its bless
ings, nor yet upon the freeness with which fhey are
proffered. - He casts his eye farther mto the future, and
looks for the success ef that cause which had brought
fhe Son of God firom heaven. Upon this he catches a
vision of the Messiah under the character of a mighty
prince returning in triumph firom fhe conquest of his
enemies. Being struck wifh fhe majestic appearance
of this personage, he represents himself as holding a
conversation with him respecting his character, and fhe
nature of his undertaking. The dialogue possesses all
the rapt elevation of prophetic poetiy. The Prophet
commences 'with this inquiry : — ' Who is this fhat com
eth from Edom, wifh dyed garments from Bozrah ; this
fhat is glorious in his apparel, fravefing in the greatness
of his strength V The conqueror replies, ' I that speak
in righteousness, mighfy to save.'
The land of Edom, and Bozrah, the chief city of
Edom, must here be understood mystically for the ene
mies of the Church, as fhe Edomites were tbe enemies
of Israel. The terms are so used in fhe 34fh chapter
of this prophecy. Besides, the word Edom, sigmfies red
as blood is, and Bozrah a vintage, which, in the pro
phetical idiom, denotes God's vengeance on the wicked.
Thus this conquest is generally thought to allude either
to the reformation, or to some great revolution yet f o

64 LECTURES ON UNIVERSALISM.
come antecedently fe fhe latter day glory of the Church.
Be this as if may, however, the Prophet seeks to know
more of fhe manner in which this conqueror displays
his power as one mighfy to save, and makes fhe farther
inquiry, ' Wherefore art thou red in thine apparel, and
thy garments Uke him fhat treadeth in fhe wine vat ?'
To this the Messiah answers ; ' I have trodden fhe"wine
press alone, and ofthe people fherewas none wifh me;
for I will tiead them in mine anger and tiample fhem
in my fury, and fheir blood shall be sprinkled upon my
garments, and I will stain all my raiment.'
The reason for his exhibiting such severity in judg
ment, and of his determination f o do so in time to come,
is then expressed in fhe words of our text.
" For fhe day ef vengeance is in my heart and fhe
year of my redeemed is come."
The whole dialognie sets forth the Lord Jesus Christ
as successfully prosecuting his mediatorial work, in do
ing which, he af fhe same time redeems his friends and
overthrows his enemies. Our text suggests a very in
teresting and general principle of fhe Divine govem-
ment. It teaches us thaf.
When Christ bestows signal blessings upon his
CtlURCH, HE does, AT THE SAME TIME, EXECUTE SIGNAL
JUDGMENTS ON HIS ENEMIES.
If is my purpose to " illustrate this principle, and to
construct upon if the following argument. God is now
acting upon a principle which exhibits alike an mten-

LECTURES ON UNIVERSALISM. 65
tion to show mercy to some, and f o punish ofhers. This
principle we have reason to believe will exist in fhe
Divine goyernment for ever, and, therefore, fhe provi
dence of God, so far as if goes, confirms the docfruie of
fiifure and eternal punishment. Thaf you may be right
ly prepared fo appreciate this argument, let me invite
your attention to some brief statements relative fo fhe
nature of fhe Divine government.
The ultimate design of God in all his works is the
promotion of happiness. This object is accomplished
by fhe exhibition of his holy perfections ; and these
perfections are chiefly manifested by fhe establishment
and support of a government under fhe administration of
law. Te this end he has created moral beings, giv
ing them laws to place fhem under responsibiUty, and
following this with a strict inquest upon fheir conduct
and motives ; and wifh an allotment of happiness or
misery corresponding thereto. Now, though this goy
ernment is constituted in a certain order, and some
things necessary to its symmetry as a whole are thrown
into the far off future, yet, all its principles are, in a de
gree, constantly evolved before our eyes.
It is essential to the very nature of a moral govern
ment that there should be first a moral constitution ef
creatures, rendering them fit subjects of government ;
then, laws adapted to this constitution ; and, last of all
a righteous distribution of rewards and punishments.
Now, we say a moral government cannot exist without
6*

66 LECTURES ON UNIVERSALISM.
these three grand principles. Indeed, these principles
are fhe very elements of which government is compos
ed. If we were destitute of a moral constitution, Uke
fhe brutes, we could never be subjected to law, nor ex
posed fo punishment. If we were destitute of all per
ceived moral relations, and moral precepts, we could
never possess fhe least idea of authority, or obligation,
or ill desert. And, though we possessed a nature suited
to obligation, and were placed under laws, yet obUga-
tion would nof be felf, nor laws become efficacious only
in so far as their penal sanctions were regarded as fix
ed and absolutely certain. The force of the Divine go-
'^/ernmenf depends upon the "visible certainty of these
three principles. The first is made as sure to our
minds as possible : we are conscious of possessing a
moral constitution. The second is equally clear, on
similar grounds. The law of God, in its very announce
ment, meets our moral constitution, as fight does the
eye, carrying an unavoidable conviction of its adapfed-
ness to our nature. But how is fhe absolute certainty
of rewards and punishments fe be fixed in fhe minds of
men ? The moral constitution, and fhe adaptation of
the precepts of fhe law fo our nature are present reali
ties, but retribution is thrown info fhe distant future.
We seem fo need something palpable and closely con
nected wifh our consciousness, in regard fo this princi
ple as well as in respect to the ofher two. An examin-
tien of the Providence of God will convince us fhat

LECTURES ON UNIVERSALISM. 67
provision has been made for impressing upon the human
heart, a conviction of its certainty of rewards and pun
ishment. It is accompfished by anticipated acts of
judgment, interspersed through every period of fhe
world's history. The very principles which will be ex
hibited "with overwhelming power, in fhe day of judg
ment, are brought into active operation by Divine Pro
vidence every day. There is in this world, and in ev
ery age of if, however small in degree, as real a dis
play of mercy and justice as there will be in fhe great
final assize.
We look to the plain teachings of fhe Scriptures as
the only positive and clear proof of the doctrine ef fu
ture and eternal punishment, but fhe Providence of
God towards fhe righteous and fhe wicked, have un
questionably contributed greatly to impress this doctrine
upon the human mind, and fo secure for it an undoubt
ed credence.
Let it be understood, then, fhat we do not rely upon
an argument drawn from Divine Providence absolutely
fo demonstrate fhe doctrine of eternal punishment.
We produce it only fo confirm a doctrine, which we
have shown is taught 'with great explicifness in fhe sa
cred Scriptures.
Before proceeding fo our argument, let it be observed
once more, that fhe goyernment of God, as exhibited in
this world, is incomplete. That is fo say, strict justice is

68 LECTURES ON UNIVERSALISM.
not here rendered to individuals. Nafions, and com
munities, and public characters are in many instances
¦visited by judgments according to their deserving ; yet
this course is nof so extensively carried out in regard
fo private persons. Hence, we find in the Scriptures
numerous threatenings of temporal calamities against
nafions, and churches, and kings, while private per
sons in general are warned of a judgment to come.
Egypt, and Sodom, Babylon, and Nineveh, and Tyre,
and Sidon, and Jerusalem, fell under Divine visitations,
of a fearful character. So fhe kings and rulers of dif
ferent nations have been, af different times, punished for
their'public crimes. Indl'viduals in a private capacity,
however, have often flourished like fhe green bay tree,
while fhey were yet sinning against God in the most
high-handed manner. With respect fo fhe condition of
such, fhe inspired Psalmist, at one time, could see no
consistency in the Divine government till he saw fheir
end. Solomon, also, was led fe expect a future judg
ment, from tbe fact fhat wickedness was not always
punished in the present life. ' I saw under the sun,'
says he, ' the place of judgment, thaf wickedness was
there, and the place of righteousness that iniquity was
there : I said in mine heart, God shall judge the right
eous and fhe wicked.'
From these last statements, it is manifest fhat what
ever we learn respecting fhe nature of fhe Divine go
vernment from fhe Providence of God, must be learned

LECTURES ON UNIVERSALISM. 69
from those dispensations that directly affect fhe general
interests of the church, and fhe conduct of communities
and of individuals in a public capacity. In such dis
pensations fhe Messiah appears, traveling in the great
ness of his strength, mighty to save. If it then, fhat
he tramples his enemies in his fury; their blood is
sprinkled upon his garments, and he stains all his rai
ment, for the day ef vengeance is in his heart, and fhe
year of his redeemed is come. Let us return now to
our position.
When Christ bestows signal blessings upon his
church, he does, at the same time, execute signal judg
ment upon his enemies.
When fhe promise of redemption was made fo our
first parents, giving assurance fhat an incarnate Sa'vior
should bruise fhe head of eur adversary, though it was
a promise upon which rested all the sweetness of the
Diyine mercy, yet if came, accompanied wifh curses and
a flaming sword. This first intimation fe fhe senses of
the nature ofthe Divine goyernment might teach us to
expect that justice and mercy should hereafter be set
over against each other.
No sooner had our race multipUed sufficiently to ex
hibit a community ef a mixed character, than God ap
peared and made a distinction between the precious and
fhe yUe ; smiUng upon the sacrifice of Abel, and crewn-
mg his saint with fhe glory of martyrdom, and at the
same time branding the first enemy of God among men

70 LECTURES ON UNIVERSALISM.
'with an abiding curse. This actual distinction certainly
accords with the notion that it is a principle of the Di
vine goyernment to make, a difference continually be
tween the righteous and fhe 'wicked. Hence the apos
tle Jude, in his day applied an admonition from i:his
very history to fhose who rejected the gospel, and per
ished in fheir sins. His language is, ' Wo unto fhem !
for fhey have gone info the way of Cain, and ran greedir
ly after fhe error of Balaam for reward^ and perished
in fhe gainsaying ef Core.'
The same principle was brought out more fiilly in
the first great deUverance of fhe church.
When the world had become populous, it became cor
rupt also before God, and the earth was filled ¦with vio
lence. But the Lord raised up a preacher of righteous
ness ; and when he had thus warned an ungodly world,
he prepared fer the deUverance of his people. But
how was this deUverance effected ? The fountains of
the great deep were broken up ; the flood-gates of
heaven were opened ; and fhe ungodly were engulphed
in the very billows which buoyed up fhe little remnant
of the church, and purified her earthly habitation. The
day of vengeance was in his heart, and fhe year of his
redeemed had come. The whole tiansaction accords
wifh a general principle of the Di'vine government ; a
principle according to which, whenever God bestows
agnal blessings upon the church, he executes also sig
nal judgments upon his enemies. Hence, we read in

LECTURES ON UNIVERSALISM. 71
the twenty-fourth chapter of Matthew's Gospel, ' As
the days of Noah were, so shall fhe coming of fhe Son
of man be ; for as in the days that were before fhe flood,
they were eating and drinking, marrying, and giving in
marriage, until fhe day that Noah entered info the ark,
a'nd knew nof tUl the flood came and took them aU
away, so shall the coming of fhe Son of man be.'
The next signal interposition in behalf of fhe church,
is characterized by fhe same course of treatment to
wards the ungodly. When the people of fhe Lord
were reduced fo a very small number, and the right
eous Lot had been vexed 'with the filthy conversation
of the wicked, angels of mercy appeared for his deliver
ance, and a flame of wrath came down from fhe throne
of judgment, overwhelming the cities of the plain, and
setting forth fhe guilty inhabitants thereof as an ensam-
ple, suffering fhe vengeance ef eternal fire. Now we
plead that these dispensations, so numerous and so sim
ilar, go fo establish if as a principle fhat belongs to fhe
very nature of fhe Divine government, that the wicked
shall have judgments when the righteous have blessings,
and, of consequence, thaf mercy and justice shall be
eternally set over against each ofher. Hence, fhe
Apostle Peter, in speaking of some that denied the Lord
thaf bought fhem, whose judgment of a long time fin
gered nof, and whose damnation slumbered not, adduces
a train of fhe very facts which we have now dwelt

72 LECTURES ON UNIVERSALISM.
upon, and infers from them f he_^raa^ salvation ofthe right
eous, and fhe final punishment of the ¦wicked. For,
says he, if God spared not fhe angels that sinned, but
cast them down f o hell, and delivered fhem info chains
of darkness, to be reserved unto judgment ; and spared
not fhe old world, but saved Noah the eighth person, a
preacher of righteousness, bringing in the flood upon
fhe world of the ungodly, and turning fhe cities ef So
dom and Gomorrah info ashes, condemned fhem with
an overthrew, making them an ensample fo fhem fhat
after should live ungodly, and defivered just Lot vexed
wifh fhe filthy conversation of fhe wicked : For, fhat
righteous man dwelling among fhem, in seeing and
hearing, vexed his righteous soul firom day to day wifh
their unlawful deeds. But what is fhe inference from
all this history ef fhe Di"rine dispensations 1 Hear it
in the words which fhe Holy Spirit dictated. ' The
Lord knoweth how to deliver the godly out of tempta
tion, and to reserve the unjust unto the day of judgment
to be punished.' Of these same persons he declares also
in the subsequent verses fhat fhey shall utterly perish
in fheir o"wn corruption ; fhat they are cursed children,
and fhat to fhem is reserved the mist of darkness forr
ever. But let us pass to a still more striking illustiafion of our
principle, in fhe deUverance of fhe church from Egyp
tian bondage. ' I have seen,' saith God, ' I have seen
fhe affliction of my people which is m Egypt, and have

LECTURES ON UNIVERSALISM. 73
heard their groanings, and am come down fo deliver
fhem.' But why does he announce his purpose from
fhe midst of a quenchless flame, and assure fhe already
heart-stricken Moses, fhat in communing -with his Ma
ker on such a subject he stands peculiarly on holy
ground 1 If is because he is about f o show himself
mighty to save, and fe display in awful contrast his re
deeming mercy, and vindictive justice. The day of
vengeance is in his heart, and fhe year ef his redeemed
is come.As he multiplies fhe promises of deliverance fo his
afflicted people, and gives fhem fresh and frequent to
kens ef his gracious interposition, he spreads a dark
cloud over fhe heads of their oppressors ; and when the
salvation of Israel goeth forth as the steady ' flame of
a lamp fhat burneth,' flashes of judgment ever and
anon, fall upon the Egyptians, fill fhey are drawn te
fhe spot where God will show his redeeming grace,
and ' make his power known on fhe vessels of wrath
fifted fo destruction.'
The church was here placed in a condition in which
if was most honorable for God to interpose. The Red
Sea was before them, and fheir enemies behind. Thus,
when all hopes of deliverance by human power were
cut off, Moses said fo the people, ' Fear ye not, stand
still and see fhe salvation of fhe Lord, which he 'will
show fo you fo day ; for fhe Egyptians whom ye have
seen fo day, ye shall see them again no more forever.'
7

74 LECTURES ON UNIVERSALISM.
The sea was miraculously divided ; fhe armies went for
ward ; and while fhe Egyptians were overwhelmed in
fhe returning waters, the church of God came forth,
'with songs of deliverance, saying, ' I will sing unto the
Lord, for he haf h triumphed gloriously; the horse and
his rider hafh he thrown into the sea : The Lord is my
strength and song, and he is become my salvation : He
is my God, and I will prepare him an habitation ;, my
father's God, andl wiU exalt him. Thy right hand,'0
Lord, is become glorious in power ; thy right hand, 0
Lord, hafh dashed in pieces the enemy ; who is like
unto thee, 0 Lord, among the gods ? Who is like
thee, glorious in hoUness, fearful in praises, doing won
ders. Now observe the character of this song of Moses.
If is alike a celebration of tbe Divine mercy in deliver
ing his people, and of the Divine justice in punishing
his enemies. It is fhe exhibition of a principle which
wiU preyail, coeval 'with fhe moral government ef God.
Thus, fhe Apostle John represents fo us fhat fhe same
kind of scene "will be acted over again on a broader
scale, and wifh a far deeper interest. He fells us that
he saw the 'victorious church, standing upon a sea ef
glass, ha'ving fhe harps of God, and they sing tbe song
of Moses, and the song of fhe Lamb. That is, they
sing the song of redeeming mercy and Divine justice ;
saying, ' Great and marvelous are thy works. Lord,
God, Almighty ; just and true are thy ways, thou King

LECTURES ON UNIVERSALISM. 75
of saints ; who shall not /ear thee, O Lord, and glori
fy thy name ? For thou only art holy.'
A similar exhibition of mercy and judgment charac
terized fhe providence of God when fhe children of Is
rael came info fhe land of Canaan. The Church was
here blest 'with ci-vil and religious freedom. The ordi
nances of God were established, and temporal mercies
flowed like rivers ef milk and honey through their
peaceful possessions. But the Lord bestowed these
signal blessings by the very means of infficting judg
ments upon his enemies. Hear fhe description which
the prophet Habakkuk has given of that wonderfiil
tiain of providences, by which God went forth for fhe
salvation ef his people. ' Thy bow was made quite
naked, according fo fhe oaths of fhe tribes, even thy
word. Thou didst cleave the rivers of fhe earth : the
mountains saw thee, and they tiembled : fhe overflew-
ings of fhe wafers passed by : fhe deep uttered his
yoice, and lifted up his hands en high. The sun and
moon stood still in fheir habitation : at the light ef thine
arrows they went, and at the shining of thy glittering
spear. Thou didst march through fhe land in indigna
tion, thou didsf thresh fhe heathen in fhine anger ; thou
wentest forth for fhe salvation of thy people, even for
salvation wifbfhine anointed : thou womidedst fhe head
out ef the house of fhe wicked, by discovering the
foundation unto fhe neck.' Thus did God bestow sig
nal blessings upon his Church by bringing fhem into

76 LECTURES ON UNIVERSALISM.
Canaan, while, at the same time, he executed judgment
upon fhe people of fhe land, for the day of vengeance
was in his heart, and the year of his redeemed had
come. We might adduce many more striking instances of
favor to the Church, from fhe various deliverances by
the Judges, and the restoration ef Israel from capti'vify ;
and in all of fhem you should see fhe same exhibition
of justice executed upon the enemies of God. But fhe
time would fail me fo tell of Gideon and of Barak, and
of Sampson and of Jepfha; ef David also, who through
faith subdued kingdoms, bringing prosperity fo fhe
Church, and dismay upon her enemies.
Passing by all fhose vivid displays of the mercy, and
the justice of God, which were made from the settle
ment of Israel in Canaan, fo fhe coming of Christ, let
us inquire if fhe same principle prevails in fhe govern
ment of God as evinced by his Providence under fhe
Christian dispensation.
The coming of the incarnate Savior was itself fhe
richest blessing which the Church had then ever en
joyed. But fhe Prophet represented Christ as acting
upon fhe same principle — as bringing blessings for his
friends and judgments fer his enemies. Isaiah says,
speaking in the name efthe Messiah, ' The Spirit of the
I.ord God is upon me, because he hafh anointed me fo
preach good tidings to fhe meek ; he hafh sent me to
bind up the broken-hearted, fo proclaim Uberty to fhe

LECTURES ON UNIVERSALISM. 77
captives, and fhe opening of fhe prison fo fhem that
are bound; to proclaim the acceptable year of the
Lord, and the day of vengeance of our God.' And
God, speaking by Malachi, says, ' Behold I will send
my messenger, and he shall prepare fhe way before me,
and fhe Lord whom ye seek shall suddenly come f o his
temple, even fhe messenger of the covenant whom ye
delight in ; behold he shall come, saith the Lord of
Hosts. But who may abide fhe day of his coming ?
and who shall Stand when he appeareth ? for he is Uke
a refiner's fire and like fiiller's soap.' These prophe
cies plainly show fhat fhe same principle should exist
under fhe Christian dispensation which had character
ized fhe earlier history of the Church ; that fhe wicked
were to be punished whenever the righteous were
blest. Thus, when John the Baptist made his appearance,
he testified of a Savior who should distinguish between
the precious and the vile, and redeem his people 'with
judgment. This language is, ' And now, also, fhe axe
is laid at the root of the free ; every free, therefore,
which bringeth not forth good fruit is hewn dovwi and
cast into the fire.' He repeats the same thought, under
another simiUfude. ' I indeed baptize you with water,
but he fhat cometh after me is mightier than I, whose
shoes I am not worthy to bear ; he shaU baptize you
•with the Holy Ghost, and wifh fire.' That is, he shall
baptize his friends "with the Holy Ghost and his ene-
7*

78

LECTURES ON "UNIVERSALISM.

mies wifh fire. He continues the same thought under
another illustration still. ' Whose fan is in his hand,
and he "wiU thoroughly purge his floor and gather his
wheat into fhe garner, but he "will burn up fhe chaff
wifh unquenchable fire.' In accordance wifh these
representations, we find, thaf when Christ came he act
ed upon fhe principle which had always characterized
the Divine government. When he granted signal fa
vors fo his Church, he executed signal judgments upon
his enemies. If is true, that while he stood forth in
the form of a servant, and as an example for his fol
lowers, he did not strive nor cry, neither did any man
hear his voice in the streets. A bruised reed he did
nof break and fhe smoking flax he did nof quench, till he
sent forth judgment unto victory. But no sooner is
that great sacrifice, upon which fhe hopes ef fhe Church
are suspended, offered up, than fhe signs of mercy and
of judgment fill boffi the friends and fhe enemies of
God wifh anxious expectation. The veU ofthe temple
is rent in twain from fhe top fo fhe bottom ; and fhe
earth quakes and fhe rocks rend, and many of .the sleep
ing saints wake in their tombs and come forth, and go
into the holy cify, and appear unto many. The Lord
Jesus has finished his work of humiUation, and has as
cended on high, leading capfi"vity captive, and giving
gifts to men. But no sooner is fhe Savior seated upon
the throne, than you perceive fhe same principle that
we have traced all along through the history of fhe

LECTURES ON UNIVERSALISM. 79
former dispensation. In his first remarkable interposi
tion in behalf ofhis Church, when multitudes were con
verted, and induced fo pledge their entire possessions
and their lives for fhe honor of fheir Savior, even then
he made a remarkable public exhibition of his justice in
fhe sudden destruction of Annanias and Sapphira. If
was, also, af fhe precise time when fhe word of God
grew and was multiplied under the ministrations of fhe
Apostles, that the Angel ofthe Lord smote fhe ungod
ly Herod, and he was eaten of worms, and gave up the
ghost. But these were pnly a prelude fo more striking pro
vidences that were now at hand. The partition walls
between Jews and Gentiles were breaking down; the
swiff messengers ef God were proclaiming the everlast
ing Gospel fo the ends of fhe world; and a holy influ
ence, giving efficacy fo its blessed principles, was
spreading like leaven through the nations. But these
blessings came not alone. The day of vengeance was
in fhe heart ofthe Savior, and the year ofhis redeemed
had come.
When the Gospel of fhe kingdom had been preach
ed in all the world for a testimony te all nations, then
appeared ' fhe abomination of desolation, spoken ef by
Daniel fhe Prephet, standing in fhe holy place.' Earth
quakes, and direful prodigies announce fhe coming ef
fhe Son of Man. An infuriate soldiery fiU Jerusalem.
Unhallowed feet enter fhe holy place, and a scene of

80 LECTURES ON UNIVERSALISM.
carnage and devastation ensues, which might chill fhe
hearts of fhe fiercest barbarians. Our Lord, in predict
ing this event, declares fhat then shall be great tribula
tion, such as was nof since fhe beginning of fhe world,
no, nor ever shall be.
There are several ofher striking manifestations of
mercy fo fhe Church from the first rapid spread of
Christianity to fhe present day ; and in all of them
there is the same impressive exhibition of Di'vine jus
tice. We notice only fhe Reformation, and some of the
events of our own fimes. Martin Luther was raised up
as an angel, which should fly through the midst of hea
ven, having the everlasting Gospel fo preach. But by
him the Lord sent not peace, but a sword ; and al
though he brake fhe chains of ecclesiastical despotism,
and almost dethroned " fhe man of sin," yef fhe self
same sound which proclaimed a jubilee fo the Church,
was a war-blast, and fhe voice ef God's indignation
against his enemies. The nations were shaken — ^Mes
siah was going forth fer fhe salvation of his people, be
cause the day of vengeance was in his heart, and fhe
year ofhis redeemed bad come.
In exact accordance with the foregoing are fhe pro
vidences ef God in our own day. The Lord is appro
priating fhe silver and gold, and the moral energies of
his people, to fhe enlargement of Zion. The Bible so
cieties are spreading the word of life, and fhe missiona-

LECTURES ON UNIVERSALISM. 81
ries ofthe cross are publishing the Gospel fe all lands.
Nor are these efforts without abundant success. In fhe
islands of fhe Southern Pacific, the remarkable prophe
cy which declares thaf ' a nation shall be born in a
day,' has been repeatedly fulfilled. The Sandwich
Islands have thrown fheir idols fo fhe moles and fo the
bats. The Spirit has been shed forth upon Ceylon.
India has received the word of God. Indications of
light are again appearing in fhe East. The west
ern wilds ef our own country are beginning fo bud and
blossom as fhe rose. A redeeming spirit has gone forth
in behalf of Africa, and Ethiopia is, af this moment,
stretching forth her hands fo God. In addition fo this,
a free and disenthralling spirit is diffiising itself in the
political werld. The love of freedom is becoming fhe
passion of fhe civiUzed world ; and fhe thrones of des
pots, and fhe bulwarks of domestic slavery, alike feel fhe
power ef fhe impulse.
But have there been no judgments abroad in fhe
earth durmg the last half century, in which such signal
interpositions have been made in behalf ofthe Church?
Yes, if Christians of Great Britam and America have
been excited to holy enterprise, and if fheur efforts,
crowned wifh abundant success, have, wifh an immense
reaction, multipUed fheur blessings at home, yef, it is
nof long since France rang "with blasphemy and was
drenched wifh blood.
If the Messiah has made a rich and bloodless con-

82

LECTURES ON UNIVERSALISM.

quest over some of the islands of the sea; and kindled
up many glowing beacon fights by our missionary sta
tions in fhe dark places of the earth, — be has at fhe
same time trampled upon South America and Mexico,
and Greece and Spain, in his anger. Their blood is
sprinkled upon his garments, and he bas stained all his
raiment, because the day of vengeance is in his heart,
and fhe year of his redeemed is ceme.
If we contemplate fhe providences of God among
ourselves, we shall find them strongly characterized
both by mercies and judgments.
If is but a few years since there had been no signal
displays of mercy for a long period to the churches in
our land. There was no general refreshing from the
influences of the Spirit. There was no mustering of
the hosts ef the Lord f o fhe missionary enterprise. The
church depended in a great degree, upon her Sabbath
day morafity, and in too many instances was satisfied if
the unconverted and her own offspring were found exter
nally sifting by the door-posts of wisdom. But God has
appeared f o bless his people. Hundreds of thousands
have been converted to Christ, and aU our instrumenta
lities for extending fhe gospel have been vastly aug
mented. The same period has been equaUy distin
guished for severe judgments. Tbe wicked bave been
left fe do wickedly, in an extraordinary degree. Fa
naticism has risen and raved under every possible pre
text. It has assumed fhe guise of piety and philan-

LECTURES ON UNISTERSALISM. 83
fhropy, and of fhe love ef political rights. It has
excited against itself a spirit equally violent and atro
cious, and then with an awfully swift proclivity it has
gathered together men and women, sanguine religionists,
and bitter infidels, persons fhat resemble one another in
nothing but in fheir hatred of sound principles and of
quiet unobtrusive goodness. These, like the most di
verse plants of a rank vegefafion, have affinities enough
fo smolder and decay in the same heap. God has left
fhem f 0 disgrace fhe nation by fhe noisome steam which
they send up in fhe face of day, while perishing in
fheir own corruption. There certainly have not
been such examples of depravity brought to light dur
ing fhe history of this nation, as have been revealed
since the commencement of fhe missionary and revival
period of the American Church.
In addition to all this, we have had peculiar direct
inflictions from fhe hand of God. Pestilence has done
a dreadful work in this nation. The land has been
made almost like Egypt, when there was nof a house
in which there was nof one dead. Then the channels
of business were obstructed, and thousands have been
thrown down frem the high places of opulence info fhe
most mortifying embarrassment and want. This judg
ment has tried men's principles. To many if has prov
ed that they loved their possessions more than fheir in
tegrity ; and to others of higher pretensions it has shown
the astounding fact, thaf though they once gave of fheir

84 LECTURES ON UNIVERSALISM.
abundance they have none of the spirit ofthe poor wo
man that cast ber two mifes info the tieasury. In
short, while fhe church has never been so richly blest
in our country, and has never appeared so much like
coming up out of the wilderness, leaning upon her be
loved, as she has during fhe last thirty years, yet fhe
enemies ofthe gospel have been rapidly preparing for
an awful doom, and sinking in great numbers under fhe
judgments of God. The day of vengeance is in his
heart, and fhe year of his redeemed has come.
We have now completed our survey of the Provi
dences of God.
It remains for us fo show fhe application of fhe prin
ciples illustrated fo fhe case in hand, to show that if
has a bearing upon fhe question respecting eternal pun
ishment. We have seen that if is a general principle
of fhe Divine government, so far as that government is
seen in the dispensations of Providence, fo inflict judg
ments upon the wicked at fhe same time in which re
markable blessings are bestowed upon the righteous.
Here, observe, fhat in these temporal judgments there
is generally no intimation thaf they are discipUnary, or
fhat fhey were inflicted to promote fhe good of fhe suf
ferers. When fhe righteous are mingled with fhe wick
ed, and suffer under fhe "wide-spread storm of a pubfic
judgment it proves fo be salutary discipfine fo fhem.
If so operates also in numerous individual cases ; but
in fhose instances cited from the Scriptures, fhey are

LECTURES ON UNIVERSALISM. 85
represented as dispensations of mercy to God's people,
and ef justice upon his enemies. God often chastens
his children. But in these inflictions, instead of father
ly correction, there is wrath ; and instead of chastise
ment, there is judgment.
Take, in connection with this, another truth. God is
unchangeable. A principle of action, which is af one
time consistent with him, is eternally consistent. He
did, once, destroy his enemies by a flood. He sent a
fire upon Sodom in his anger. He punished fhe unbe
lieving Jews for rejecting Christ. He has estabUshed
his character as a God of judgment. Would it be
strange if he should eternally act on fhe same princi
ples ?
So far, therefore, as fhe providential government of
Ged goes fo make an impression respecting punishment
in the future, it confirms the doctrine that justice will
be exhibited as long as rich blessings are imparted to
the righteous. Did God distinguish between Cain and
Abel ; and shall he not still judge the righteous and
the wicked ? Did he show his power and make his
wrath known in the days of Noah ? But ' as the days
of Noah were, so shall the coming of fhe Son of man
be.' Was if essential fo fhe honor and glory of God
fhat he should execute judgment upon fhe cities of the
plain ? And shall sinners now expect to escape, when
Sodom and Gomorrah, and the cities about fhem, are set
forth for an example, suffering the vengeance of eternal
8

86 LECTURES ON UNIVERSALISiyi.
fire ? When God interposed for |:he deliverance of his
people from Egyptian bondage, did he make a signal
display of mercy fo his friends, and ef wrath upon his
enemies ? And will there be no marks of his aveng
ing justice when he shall bring his friends fo the full
enjoyment of heavenly blessings? Must such a judg
ment as that which was poured out upon Jerusalem he
inflicted upon the enemies of God when he appears fo
extend the borders of his etarthfy Zion ? And when
this same Savior shall complete fhe work of redemption,
and bestow a blessing upon his church, compared wifh
which aU her former blessings are but as a star-Ughf to
the sun, will there be no marks of his avenging justice
upon his enemies ?
Suppose the doctrine of Uiiiversgl salvation true,
and, 'whiat meaning can be aft,ached to all fheser tre
mendous judgments ? Is it to be credited for a moment,
fhat the flood was a merciful dispensation, fo remove
the inhabitants ef fhe eld werld to heaven ?, Was the
burning of I Sodom designed just to purify its inhabitr
ants, and save their souls eternally?, Was the overr
throw of the Egyptians in the Rec^ Sea, an act that
would .impress us favorably ¦with the nofioij,fhat God
is determined on the salvation of, all men? Dees the
death of Annanias and Sapphira, and , the suicide of
Judas, appear like a translation fp a state of heavenly
blessedness ? Can if be supposed that the simple disso-
luti|On of the bpdy changes the vsrhole aspect of fhe,I)ir

LECTURES ON UNIVERSALISM. 87
vine government : or, shall we not rather conclude that
after death we shall find fhe same principles ; changed
only in this one respect, that fhey shall appear more
clearly and fully exhibited ; thaf then, mercy, and jus
tice, shall be set over against each other, in fhe final
allotment of all fhe sons and daughters of Adam ? The
pro^vidences which we have been coritemplafirig have
been fhe great means of keeping alive in men's bosoms
the expectation of a future and unending retribution.
God's revealed declarations alone teach clearly the
great principles of fhe Gospel ; but his applications of
these principles, in reiterated providential uses, impress
human hearts, and secure an unquestionable credence.^
In concluding this argument for confirming eur doc
trine, let me make a practical application of these sol
emn truths to every soul thaf hears me. My beloved
friends, fhe day of judgment, like fhe coming of fhe
flood, will be a day of wrath fo all who have not betaken
themselves f o Christ the ark of safety. If ¦will convince
all thaf are ungodly, of fheir ungodly deeds. It ¦will
chase away every delusion of earth, and break every
charm of self-deception. Yes, the darkness of error
shall flee away, and the fight of eternity shall manifest
fo every soul that that very holiness which beams from
the countenance ef fhe Judge, giving light and joy to
fhe righteous, shall fall upon fhe ungodly as a consum
ing fire. You cannot ask, then, wifh fhe scoffers of old;
where is fhe promise ef his coming ? without doing vi-

ob .LECTURES ON UNIVERSALISM.
plence fo conscience, and acting against palpable facts.
You have fhe history of God's dispensations before you.
If any thing can prove such a point, the providences of
God have proved that fhe Lord is a God of judgment.
The same principle has been illustrated by instances in
your very presence. Have you not seen rich mercy and
avenging justice ¦with your own eyes? Have you
never seen a child ,of God, borne peacefully aleng
through fhe dark valley of the shadow of death ? Have
you not watched fhe kindfing triumph upon his coun
tenance till fhe cry, ' Come, Lord Jesus,' seemed fo be
changing to fhe song, ' Now unto him thaf loved us, and
washed us from our sins in his own blood, fe him be
glory and dominion for ever.' But you have seen no
¦such sustaining hope ; no such triumphs, from any
source, in those who have rejected fhe precious Sa^vior,
and relied upon the justice or goodness of God without
faith in Christ. On fhe contiary when death appears,
you know fhat fhey are commonly found fo be in com
fortless stupidity, or speechless agony ; or are exclaim
ing in broken accents — " Not prepared — foe late — 0 for
one hour for repentance — hell is already kindled in my
bosom — ^I am lost forever."
Dees fhe doctrine ef eternal punishment seem too
dreadful fo be entertained ? I am aware of if. So
does the flood, and fhe destruction of Sodom, and eveiy
fatal shipwreck, and every instance in which men have
been consumed in fheir burning dwellings, seem too

LECTURES ON UNIVERSALISM. 89
dreadfiil fo be entertained. But, my friends, there is a
pecufiar reUef in respect to this terrific doctrine ; there
is no necessity fhat any one of you should endure if.
If is true there will be a flood of wrath, and billows
of fire. But an ark is prepared for any fhat choose to
escape. Does fhe judgment seem severe ? Then get
you info fhe ark. De fhe thoughts of its mighty and
endless sweUings seem too dreadful fo be endured ?
Then get info fhe ark. Are there great difficulties in
the way ? Then press your way wifh so much the
more earnestness into fhe ark. Make haste, too, I be
seech you, for fhe time is af hand when Christ shall set
mercy and judgment over against each ofher.
The day ef vengeance is in his heart, andtthe year of
his redeemed is come.

8*

LECTURE IV.
ARGUMENT AGAINST UNIVERSALISM DEDUCED FROM ITS
MORAL INFLUENCE.
Even so every good tree bringeth forth ffood fruit ; but a corrupt
tree bringeth forth evil fruit. — Matthew vii. 17.
A DIFFERENCE of religious opinions has occasioned
much perplexity in the minds of serious inquirers after
truth. Men look abroad and discover a great variety
of religious principles supported by plausible reasoning.
Every secf has seemed fo fhem fo support its views by
reasoning which cannot be successfuUy resisted, er by
an ingenuity which they cannot meet, or by a sophistry
which fhey cannot defect and expose. Hence fhey are
ready to conclude thaf one rehgious system is very near
ly as well sustained as another ; and that none is at
tended wifh an amount of proof that is absolutely satis
factory. This difficulty results from overlooking fhe
simple principles of the Gospel, rather than from any
doubtfulness about the principles fhemselves. Com
mon sense, and fhe word of God, andnot refined specu
lation, are the means by which we become acquainted
with refigious tiufh. Discussions of the most refined

LECTURES ON UNIVERSALISM. 91
and philosophical cast, if is true, may be useful ; and
indeed fhey are to a degree necessary^ in order fhat fhe
advocates of error may not be able to say that we have
refused fo meet them ; and to meet them fairly, and on
fheir own ground.
But, after all, we rely more for fhe defence of truth
upon fhose plain, intelligible reasons which children can
understand, than upon all the philosophy which fhe
schools have ever taught. How do we decide whether
a man possesses a humane disposition ? Certainly nof
by some elegant expressions of his own on the subject.
One may speak fo us of sufferings fhat he has witnessed,
in terms ef fhe deepest commiseration. He may weep,
and before we are aware ef it, may operate upon eur
hearts with all the charm ef the finest tragical effect ;
but such an exhibition, vrith all its appearance of supe
rior tenderness, will not produce upon a well-balanced
mind, half fhe con'vicfion in favor of fhe humanity of
fhe individual, as would have been produced if you had
seen him denying himself of onehalf of one ofhis ordi
nary meals, thaf he might impart it to a suffering fellow-
creature. On the same principle we judge a man f o be
truly religious, when we find ffiat his views of religion
are, wifh him, living, principles of action. And we
judge that religious system most accordant with tiuth
and sound principles, that produces the best practical
effect upon those who embrace it.
The text which we have just read in your hearing is

92 LECTURES ON UNIVERSALISM.
a fine specimen ef thaf simple and practical method, by
which our Savior instructed us fo form a judgment of
men by their conduct. He had just been speaking of
false teachers. He represented them as possessing a
plausible appearance, while their influence was of a
most baleful and disastrous character. ' Beware,' says
he, ' of false prophets who come to you in sheep's
clothing, but inwardly fhey are ravening wolves. Ye
shall knew fhem by fheir fruits; — do men gather
grapes ef thorns, or figs of thistles ? Even sb every
good tree bringeth forth good fruit ; but a corrupt tree
evil fruit.' The instruction directly communicated is
this : the characters ef men are known by fheir con
duct — by fhe kind of influence which fhey exert upon
the community. Although, the language of fhe text
has reference fo fhe single instance of judging of the
characters of men by their influence, yef, if will not be
denied, I think, by any, fhat it is entirely fair fo judge
of a religious system by fhe same test. No religious
body is willing fo acknowledge that it shrinks from an
estimate made from a full observation ef its practical
results. It is by this fest that we propose, in fhe foUowing
lecture, fo examine fhe doctiine ef Universal salvation.
Here are two systems of religion before us, each
claiming to be founded upon the sacred Scriptures. The
one has inwoven wifh it, fhe doctrine of fhe eternal
punishment of some of fhe human race. The other as-

LECTURES ON UNIVERSALISM. 93
serts that all men will be saved. The former is held
by Presbyterians, CongregationaUsts, fhe Reformed
Dutch Church, Lutherans, Baptists, Methodists, Epis
copalians, and some ofher denominations among us.
The other system is maintained by Universalists. Both
of these cannot be true.
Let us contrast fheir practical influence, and see
which has fhe best claim to be considered fhe religion
of Christ and his apostles.
Previously, however, fe our entering upon this con
trast, if is necessary fo make a few preliminary state
ments. If cannot be properly inferred fhat a system of reli
gion is false, because some who pretend fe embrace it
are immoral in fheir lives. We shall nof urge it as an
argument against Universalism, that some individuals
who have embraced and advocated fhe system, have
been proffigafe and vicious men. On fhe contrary, we
cheerfully admit fhat there may be equally profligate
men within the pale pf orthodox churches. Men are
operated upon by example, and early impressions, and
by various causes, which, as the case may be, either
fall in wifh, or check fhe influence of fheir religious
systems. Hence, we find indl'viduals that embrace the
most purifying systems of faifh, over whom fheir reli
gious creed has very little influence. Such may be im
moral, in spite of the good tendencies of fheir religious
belief. On the ofher hand we find individuals who em

94

LECTURES ON UNIVERSALISM.

brace fhe most debasing principles, but who are re
strained from vicious indulgence by the example of
others, or the institutions of a religious community, or
by a r^ard for fheir good name. Such may be said fo
be regular in their lives, and fo exhiMt a fair deport
ment, in spite ofthe unhappy mfluence of fheir religious
principles. Yef if is perfectly manifest fhat refigious
systems exert an immense influence upon fhe great
body of fheir respective adherents, and this influence is
purifying or corrupting, happy or disastious, according
to fhe nature efthe system embraced.
To show you the manner in which we mean f o con
duct this argument, let us suppose fhat our business at
this time is an investigation ofthe respective claims of
Mohammedanism and Christianity. The advocates of
Mohammedanism are present, and we are all agreed that
one of these systems is the true religion, and the ofher
false. We farther agree that as fhe tree is known hy
its fruit, so that system is fhe tiue one which produces
the best moral effect.
New, in cont rastmg the moral influence of these two
systems, it is evident that we could come to no definite
results, if Christians, on the ofher hand, were selectbg
the worst Mohammedans that the werld has produced,
and contrasting their characters with the worst charac
ters which fhe Mohammedans can specify in the Chris
tian Church. We might possess no measure by which
we could determine the precise amount of guilt bdong-

LECTURES ON UNIVERSALISM. 95
ing to this selected refuse of both parties. Such a pro
cedure might lead to mutual recrimination and abuse,
withouf fhe least tendency to prove anything, except
the obvious truth fhat there is much fhat is wrong in
both. But, suppose we can show by a specific induc
tion of facts, withouf any unkind detraction of indi
viduals, that Christianity has erected hospitals, and
alms-houses, and innumerable ofher foundations of cha
rity ; and fhat such a thing was never seen in Moham
medan countries : if we can demonstrate that Christian
ity has, in many instances, tamed fhe ferocity of the
bleod-fhirsfy savage, and that Mohammedanism has, in
every instance, increased the thirst for blood in fhe
community where if has prevailed. If we can show fhat
Christianity has elevated the female sex, and promoted
chastity and purity ot'manners ; and that Mohammedan
ism has always made woman a slavey and uniformly led
fo unbridled lust, and fo the greatest dissoluteness of
manners.; I say, if we can show fhat these strong and
impressive contrasts exist between the moral influences
of the two religions, the argument becomes a moral
demonstration, that Christianity has far fhe highest
claims to be considered the true religion.
In fhe same manner, we shall proceed fo contrast fhe
moral influence of Universalism, with fhe moral influ
ence of that system which maintains fhe doctiine of
eternal punishment.
Th.^t there may be no possible ground for complain-

% LECTURES ON UNIVERSALISM.
ing that I have used fhe sacred desk to trifle wifh fhe
feelings of those whose views I am opposing, a de
ficiency of good influence in Universafism shall alone
be insisted on. I shall be allowed, however, fo express
the opinion fhat if can be shown, from undeniable facts,
thaf the doctiine of Universal salvation fends fo pro
duce immoral conduct in its believers. The details, by
which such a position would be sought to be maintain
ed, would be unnecessarily invidious, and fhe object of
the comparison may be attained, while we admit fhat
many Universalists possess characters at once amiable
and upright. We will nof, then, adduce other argu
ments and facts than such as we regard as competent
to sustain fhe truth of the following proposition : —
Universalism does not produce a religious life ;
while the system opposed to it does produce genuine
practical piety.
To illustrate and estabfish this position, let it be ob
served, I. That the system which contains the doctrine of
eternal punishment, induces many persons to come out
from the world hy an open and pMic profession of
their faith in Christ; hut Universalism does not pro
duce such results.
It is an undeniable requisition of Christianity, that
men should unite fhemselves together in a distinct body.

lectures on UNIVERSALISM. 97
known as fhe Church. The Apostles and early Chris
tians did thus unite fhemselves together. They re
ceived the ordinances of baptism and fhe Lord's supper.
They had Elders appointed fo rule over fhem, and per
sons were publicly excommunicated from fhe body of
believers, when they departed from the faith, or habit
ually violated fhe precepts of religion. Always, from
that day fo fhe present time, wherever religion has
prospered there has been a public profession of faith,
and a regular organization ef Churches. During fhe
most bitter persecutions fhe friends of Christ have felt
themselves called upon publicly f o profess fheir attach
ment to his cause. Af fhe present day, that system
which contains fhe doctrine of eternal punishment, in
duces multitudes fo come out from fhe world and pro
fess reUgion. Nor does if produce this result in fhose
places merely, where this system is already popular.
If makes its way into communities that are deeply pre
judiced against it, and plants a little church in fhe midst
of opposition and reproach ; and yet, ¦within a few
years, we see houses of worship erected, and large num
bers of fhose who but a little before had cast contempt
on aU religion, are now coming out publicly wifh a pro
fession of fheir faith, and wiUingly enduring reproach
for fhe sake of Jesus Christ. But Universalism does
nof produce such results. On fhe contrary, the more
extensively it prevails in any community the less there
9

98 LECTURES ON UNIVERSALISM.
is of reUgious profession of any sort. It is nof maintained
fhat a religion is evangelical and divine, in proportion to
the amount of visible public profession which if produces.
But if a system, in proportion as if prevails, destroys all
serious pretensions fo piety, that system plainly cannot
he apostolic. Now, although UniversaUsts believe in
Church organization, and a pubUc profession of piety,
and sacraments, yef, seldom de we see anything of the
kind among them. In very many of fheir congrega
tions, fhey have no organized church, no baptisms,
no administration of the Lord's Supper. Nor can
they give as a reason for this, that they do nof held fo
external ordinances.
In some of fheir congregations, especially in our
cities and large towns, fhey have church organizations
and sacraments. But, in general, reUgious profession
and sacred ordinances decline in proportion as Univer-
saUsm advances.
In a country town, in which I had occasion fo be<
well acquainted, a Universafist minister was supported
for several successive years. The wealth and leading
influences of fhe place favored fhe doctrine, and a
church edifice was built fer the Universalists far super
ior fe that of any other denomination ; yet, fhey had no
church members, no sacraments, no deacons, no disci
pUne ; and I appeal to all who are af aU acquainted
with fhe spiritual state of the denommation, if their

LECTURES ON UNIVERSALISM. 99
congregations generally in the countiy are not in a
similar condition.
Look the country over, and you find very few in
stances in which Universalists have been led by their
system fo come out from fhe werld and profess religion.
Their minisfers maintain, like ministers of ofher deno
minations, that some of their hearers are spiritual and
devout, and thaf ofhers are merely nominal believers.
Yef, if is manifest that compared with ofher denomina
tions, very few of their people are led fo make any
pretensions fo serious piety. When Paul went to a
given place and preached fhe Gospel, many beUeved
and were baptized. He organized a church, ordained
elders, and went to another place, and similar results
generally followed. There is something quite Uke this
in very many places where fhose ministers preach, that
hold fhe doctrine of eternal punishment. On the con
trary, it is an undeniable fact, thaf where Universalism
prevails most, there are the fewest persons fhat profess
reUgioB. Can UniversaUsm be fhe true religion ?
This leads us to notice another point of contrast still
more remarkable.
II. That system which contains the docfrine qf eternal
punishment leads to a life of prayer, but Universalism
does not.
There is scarcely any one duty that is more frequently

100

LECTURES ON UNIVERSALISM.

insisted on, and more powerfiilly enforced in fhe New
Testament than the duty of prayer. Our Savior en
joined it in a great variety ef instances, and enforced his
injunctions by his own example. The Apostle Paul
instructed his fellow Christians fo pray always, and fhe
disciples are frequently represented as convened toge
ther for the express purpose of engaging in united
social prayer. Indeed we have no dispute with Uni
versalists wifh respect fo public, family, and secret
prayer being a duty plainly enjoined in fhe Scrip
tures. They would probably be grieved by any inti
mation from us fhat they do nof regard prayer as pos
sessing quite as much importance as we attribute fo if.
So far are fhey from disagreeing wifh us -with regard fo
an obligation fo perform fhe duty, fhat they generally
pray in public when they deliver fheir pubfic discourses,
and some have even been known fo pray in their fa
milies. Now, observe fhe fact, thaf very many of fhose
who beUeve in fhe doctrine of eternal punishment, do
actually pray in fheir famiUes morning and evening,
and in fhe social circle, and also maintain secret devo
tion. But how seldom do you find Universalists main
taining regularly family worship. A gentleman who
was a respectable Universalist minister in this city, but
was recently converted, informed me in answer to some
inquiries en this subject, that he had never known of an
instance of family prayers being observed by a Univer-

LECTURES ON UNIVERSALISM. 101
salist. He had often spent fhe night in the family of a
brother minister, but was never asked to pray, and
never heard prayer proposed in fhe family. My own
observation has been more favorable. I have known
two instances in which family prayer was observed by
Universalists. In both of these cases, fhe duty was
performed but for a short time, and then relinquished. .
I do not deny that there may have been instances in
which prayer has been regularly maintained in the fa
mily ef a Universalist, but certainly fhe instances are
sufficiently rare fe justify fhe assertion fhat Universalism
does nof, Uke the opposite system, lead to a life of
prayer. And who ever heard of a meeting expressly for
prayer, conducted by Universalists ? One such meet
ing I am aware was instituted in this city during the
last year. But the minister, who appointed if, was
converted as a consequence. It cannot ef course be
denied, that there may have been other instances of
Universafist churches holding meetings for prayer ; but
this I can say, that after observing wifh much interest
the practical operation of their system fer twenty years,
and after having inquired ef many of fheir own minis
ters in relation fo these facts, I have never heard pf any
ofher instance than the one just alluded to. When
Peter was in prison the disciples assembled for prayer,
and Christians of various denominations in every age
9*

102

LECTURES ON UNIVERSALISM.

have assembled for this delightful and solemn social
worship. Will it be said that fhe numbers of fhe Uni
versalists are so small that if cannot be expected thaf
such meetings 'will occur among fhem so frequently as
among ofher denominations? But fheir numbers are
not everywhere smaU. We can point you fo whole
townships where Universalism has a complete ascend
ency, and yef you shall not hear of a single meeting for
years<^mong fhem, fhe object of which is principally
to supplicate blessings for fhemselves and fo intercede
for others. Besides, if their numbers were ever so in
considerable, this fiirnishes no reason why fhey should
not meet together, and spend an hour in seeking fhe
blessing of God by calling upon him in prayer. When
other denominations, that hold the opposite doctiine, are
few and feeble, they meet the more frequently for this
purpose. Do their general conventions of ministers
and delegates ever recommend days of solemn prayer,
on account of fhe low and languishing state ef reUgion ?
Who ever heard a single note ef warning frem such a
body, or the least concern expressed for fhe cause of
'vital piety ? Nor is it pretended fhat in order to be a
consistent Universalist one must retire daily to his closet
for the purpose of secret prayer. I have myself asked
a large number of Universalists if they observed daily
seasons ef retirement for devotion, and never yef found
one who would pretend fo fhe discharge of that duty.

LECTURES ON UNIVERSALISM. 103
This neglect, we are certain, dPes not arise from any
objection fo set fimes of prayer — such objections as are
made by the Society of Friends, because they do offer
prayer in connection with public preaching, when fhe
eyes of men are upon them. Now, can it be, when we
have two systems of religious belief before us of such a
character thaf one is fhe precise converse of fhe other,
and only one of which is true ; can if be, fhat while
one leads in a great many instances fe a Ufe of prayer,
and fhe other does nof, that that system which does nof
lead to prayer, is fhe true reUgion ? Does a system of
false reUgion lead men to pray in the family and fhe
closet, and the true Gospel induce men fo neglect all
seasons of devotion, except fhose which are public and
visible ? By fheir fruits ye shall know fhem.
III. That system which contains the doctrine of eter
nal punishment leads men to active exertions to send the
Gospel to the destitute ; hd Universalism does not.
It will not be denied thaf our Savior felf great com
passion for fhe souls ef men. A regard for fheir spirit
ual interests led him fo leave the bosom of his Father,
and visit our world ; and take upon himself the vest
ments of humanity, and move among us in the form of
a servant. At one time, when our Lord looked upon the
multitudes, we are fold he was moved with compassion
on them, because fhey fainted and were scattered

104 LECTURES ON UNIVERSALISM.
abroad, as sheep having no shepherd ; then saith he unto
his disciples, fhe harvest truly is plenteous, but fhe labor
ers are few ; pray ye, therefore, fhe Lord of the harvest,
that he will send forth laborers into his harvest. It
was the same spirit which led the compassionate Re
deemer of men to submit to be buffeted and spit upon ;
and crowned with thorns and nailed to fhe cross. Such
was the compassion manifested in his life and sufferings.
After he had arisen from fhe dead, fhe same regard for
the spiritual well-being evidently reigned in his bosom.
When he was just ready fo ascend up to heaven ; when
he stood between his sepulchre and hjs throne, he left
this one injunction, — ^-'Goye unto all fhe world and
preach the Gospel fo every creature.' The Apostles
obeyed this command. They were persecuted from
cify fo cify, yet fhey ceased nof fo preach Jesus and the
resurrection. They went forth to fhe heathen. They
endured perils by sea, and perils by land, and perils
among false brethren ; and so zealous were fhey in fhe
cause, and so indefatigable in the prosecution of their
work, that the Gospel was preached to fhe greater part
of the habitable world during the lifetime of the Apos
tles. They 'counted nof fheir lives dear unto fhem
selves if they might finish their course ¦with joy, in testi
fying of fhe Gospel of fhe grace of God.' And Paul
tells us fhat he became all things to aU men, if by any
means he might save some.

LECTURES ON UNIVERSALISM. 105
Now the same spirit prevails in some degree among
those that hold fhe docfrine of eternal punishment.
Some, like fhe early Christians, have given fiberally of
their goods; ofhers have relinquished fortune, and
friends, and country, and exposed themselves fo a life
of suffering for fhe sake of carrying fhe Gospel to fhe
destitute. But Universalists do nof make any such sacrifices to
send fhe Gospel fo fhe destitute. Ofher denominations
are planting fheir missions all over fhe heathen werld.
Which have the best claim to be considered as holding
fhe truth, and as exhibiting fhe refigion of Christ and
his Apostles; those whose compassion for a world lying
in wickedness, leads fhem fo spread the Gospel abroad
af great expense, or UniversaUsts, who claim thaf
their views are wholly apostolic, and yet do not plant a
single mission among the unevangelized millions of our
race? In connection with this part of eur subject it ought
.also to be remarked, that almost every other denomina
tion of professed Christians has erected various founda
tions of charity. They have their associations for fhe
reUef of fhe poor ; fheir charity schools, and fheir sem
inaries of learning. But where is there a foundation of
charity, of any consequence, established by Universal
ists ? Where has any thing been done by a hody of
Universalists, which shows fhat their system has exert
ed an influence to render them benevolent ? On the

106 LECTURES ON ONIVERSALIS.M.
contrary, we assert, without the least fear of contradic
tion from Universalists themselves, thaf wherever fheir
doctrines are ascendant, there is little or nothing done
to establish foundations of charity, or fo send fhe Gos
pel fo fhe unenfighfened parts of fhe world. Can Uni
versalism be fhe tiue religion ? By fheir fruits ye shaU
know fhem.
IV. That system which contains the doctrine qf eter
nal punishment, often reclaims men from vicious habits
and from a life qf sin, but Universalism does not.
The Methodist missionaries among fhe Indians in
Canada, inform us, fhat of an extensive tribe, where
drunkenness prevailed universally, almost fhe whole of
the people have been led, through fhe preaching of fhe
Gospel, to abandon altogether the use of intoxicating
drinks. This change has been produced within a few
years ; but has Universalism one such trophy, by which
it can be shewn fo have exerted a happy moral influ
ence ? The missionaries fo fhe Sandwich Islands found
the habit of intoxication universal among that benight
ed people. Infanticide was common; and the most
shameless and unchecked prostitution prevailed. With
in a few years intoxication has utterly ceased — laws
have been enacted against the vices referred to ; and a
large share ef the population has become acquainted
¦with the rudiments, and more than sixteen thousand

LECTURES ON UNIVERSALISM. 107
souls have become consistent Christian worshipers.
Has Universalism wrought any such changes ? Yet
if it be true, fhe true refigion wiU doubtless be more ef
fective in reclaiming men from sin than a system of
falsehood. In our own country we all know if is not
uncommon for fhe Gospel fo exert such an influence
on a new village or town, fhat in a few years its whole
character is vastly improved. But who ever saw a
neighborhood or village, of degraded moral character,
restored to a good moral and religious character by fhe
introduction of Universalism ? If fhe system has ever
produced any such results, fhe fact has been greatly
overlooked. I have never mef with any account of
such a thing in their own reports of fhe doings and
successes of fheir clergy. Is Universalism fhe true re
ligion ?
We have often seen individuals also, who have been
zealous Universalists, converted fo the belief of fhe op
posite system; and on this change taking place, we
have seen a happy change in their lives.
It is not a strange thing fo see a man renounce Uni
versalism and commence a Ufe of prayer af fhe same
time. Probably most of us have seen UniversaUsts
plainly improved in fheir moral character by renouncing
Universalism and embracing fhe opposite system. But
the reverse of this, I vrill venture to assert, never takes
plSce. You cannot find an'instance, in which a devout
and humble Presbyterian, or EpiscopaUan, or Baptist,

108

LECTURES ON UNIVERSALISM.

or Methodist, has become more pious and heavenly-
minded by becoming a Universafist. On the contrary,
you may observe, in most cases, where professors of re
Ugion of these denomuiations become Universalists, fhey
abandon their habits of piety as a preparation for em
bracing their new docfrine.
The process is commonly something fike this : — ^First,
fhey give up secrel prayer, then abandon family wor
ship, then leave fhe communion fable, then faU into
some vices, then become Universalists. I appeal fo
fhe sUghtest observers of fhe changes fhat fake place in
the moral and religious character of men, if this be not
perfectly common. Are nof very many ef those who
ence made a credible profession of piety, but who have
since apostatized, are nof very many of fhem Universal
ists ? But where de you find fhe same process in a
change from Universalism to fhe opposite system ? But
you cannot find one instance in which the opposite pro
cess w£is observable. \STien have you seen a man, ev
idently devout, and to all appearance a spiritual Chris
tian while a Universafist ; but who, first forsaking his
closet of secret devotion, and then abandoning family
prayer, and then leaving the communion ef fhe Univer
salist Church, and then falling info vices, apostatized
from his reUgious life, and became a Presbyterian as the
last step in fhe process ? Never. You may often hear
if said of a person, that a few years since he was
thought fo have become a spiritual beUever; he

LECTURES ON UNIVERSALISM. 109
prayed, and exhorted others, and united himself with
fhe Church; but since that time there has been a great
change for the worse; he has become shamefully
vicious — has been excommunicated from the Church,
and is now a Universalist. But I venture to say, that
you never heard the reverse of this with respect to any
one. You never heard if said ef an individual, thaf a
few years since it was thought he experienced reUgion ;
he reformed his life, prayed, exhorted others, and seem
ed very devout, and joined the Universalist Church ;
but since that time he has gradually declined in his
character for devotion ; become vicious ; been excom
municated by his Universalist brethren, and finally sunk
down info vice and Presbyterianism. The point of the
contrast fies in fhe fact thaf, while fhe first process is a
thing often spoken of, yef nobody, nof even Universal
ists themselves, ever think of such a representation as is
made in fhe latter. When men change their religious
views from Universalism to the opposite system, that
change is often fhe occasion of a great and happy
change in their moral character ; but when the change
is in fhe ofher direction — from Orthodoxy fo Universal
ism — fhe change of character, if any occur, cannot be
said fo be reformation. Nb ene ever thinks seriously of
importing a Universalist minister into a place where
there is no religion ; info a place where gambling and
profaneness, and Sabbath desecration prevails, as a
means of amending the morals of the people ; and we
10

110 LECTURES ON UNIVERSALISM
have often known of men's faUing into Universalism as
a last step in a process of continued moral defection :
but men never fall away step by step from Universal
ism and devout piety into one degree of sin, and thence
inte a deeper shade of guilt, reach Orthodoxy as the last
step in fhe process. Can there be any doubt as fo
which system is the true religion ? By their fruits ye
shall know fhem.
V. That system which contains the doctrine of eternal
punishment, never occasions distress to those who rely
upon it in a dying hour ; hut Universalism often
leads to the most distressing apprehensions on a death
bed. That you may see clearly fhe points of contrast on
this topic, which bear on the case, just observe, that it
is nof denied, that Universalists may sometimes die in
peace. Men who have been ardently attached to a
theory, like fhose who are attached fo their country,
may die bravely in its defence ; and fhe Universalist
may have strong hopes even upon a death-bed.
Nor is it pretended, thaf all who embrace fhe oppo
site system, die happily.
The point to which I wish to call your attention es
pecially, is this. When fhe Universalist dies unhappily,
he charges his distressing apprehensions upon the char
acter of his religious System ; but when the believer in

LECTURES ON UNIVERSALISM. Ill
the opposite system dies unhappily, he charges his dis
tressing apprehensions, nof fo fhe character of his reU
gious system, but to a want of conformity to its princi
ples. Thus, you may often find a Universafist, upon his
death- bed, crying out, in bitter lamentations ; declaring
thaf he is going to hell, and warning his friends nof fo
embrace the system which has ruined his soul. In such
cases you will find a distinct disavowal of fhe docfrine,
with fhe repeated declaration, that it cannot, fhat it
will not, abide the trials of a dying hour. Turn now
from this scene, to the death-bed of one who has ac
knowledged his desert of eternal punishment, and fled
fo fhe Lord Jesus Christ, as fhe refuge of his soul. See
the sweet, fhe heavenly peace thaf rests upon his coun
tenance in fhe prospect of death. But now a cloud
passes over his mind. His Savior is concealed from his
view ; he seems ready fo pass through fhe swellings of
Jordan alone ; the promises of God minister no consola
tion ; despair settles upon his countenance; he is for
saken, as his Master once was, while passing through a
similar struggle. He, too, like fhe Universalist, is led
fo exclaim, I am going fo hell. But does he disavow
the doctrines which he formerly embraced ? Does he
say. This false and dangerous system has ruined my
soul? No such thing. He only complains thaf his
life has not been conformed fo his principles.
Thus if both die alike unhappily, this difference al
ways exists. In fhe honesty of a dying hour, the Uni-

112 LECTURES ON UNIVERSALISM.
versalist, who dies unhappily, confesses fhat his system
has effected his ruin ; while fhe befiever in fhe oppo
site system, though he be left fo what he supposes a
foretaste of fhe pangs of damnation, testifies wifh his
dying breath, that his system of faifh has done him no
harm — ^that his speculative views have been right, and
that he has only failed through insincerity and^want of
faithfulness. It is a weU known fact, that whUe Christians of dif
ferent denominations, fer fhe most part, die peaceably
and triumphantly, Universalists often lament thaf fhey
ever knew that doctrine. I have attended the death
bed of several Christians of the Presbyterian Church in
the course of my ministry. I have heard them say, " I
long fo depart" One said, in view of immediate death,
" Don't caU this dying ; if is but just beginning fo live.
My Sa'rior is near — Jesus can make a dying bed feel
soft as downy pillows are." I have also attended
the death-bed of four avowed Universalists. Two of
them, though greatly distiessed about fheir fiifure state,
did nof relinquish fheir former sentiments till 'within a
short time of fheir death. One, immediately on becom
ing dangerously ill, denied that he had ever really be
Ueved the docfrine of universal salvation ; and fhe
fourth seemed altogether insensible fo the subject
Now, if the tiee is known by its fruit, can it be that
Universalism is the true reUgion ? If leads not even to
the profession of piety. It silences fhe voice of

LECTURES ON UNIVERSALISM. 113
prayer. It refuses to send the bread of Ufe to the des
titute. It-reclaims not the vicious from fheir sins. If
generally leaves the soul fo fearful forebodings on fhe
bed of death. Surely this cannot be the reUgion for
which Jesus shed his blood, and with which he blest
our race.
In conclusion, permit me fo call your attention to one
inference from our subject.
It follows from what has been said, fhat your belief,
touching fhe doctrine under discussion, is of immense
practical importance. The influence of fhe fwe sys
tems which we have beeri contrasting, is of a perfectly
opposite character. The docfrine of universal salva
tion blights fhe prospects of this present Ufe. As was
said of fhe heresy of Hymeneus and Philetus, so may if
be said of UniversaUsm : — If will eaf as doth a canker.
But give heed fo if a little, and if is like admitting poi
son into the blood. It may be agreeable to one who
would, for the present, quiet his apprehensions about
the future, but at the last it stingefh like an adder. Like
a mercenary friend, who will fawn around you in pros
perity, and yet be among fhe first fo forsake you when
adversity comes — so this system of faifh will seem fo be
friend you while danger is nof near ; but when death
approaches, its day-dreams vanish. God appears fo ex
ecute judgment :
" Hope withering flies,
And Mercy sighs farewell."
10*

114 LECTURES ON UNIVERSALISM.
Avoid this doctrine, then, my friends, as you weuld
fhe snares of death. K you have friends that befieve it,
endeavor, by every fender and faithful persuasion,
to induce fhem fo think — ^to reflect — to revise the
subject.

LECTURE V.
ETERNAL PUNISHMENT NOT INCONSISTENT WITH DIVINE
JUSTICE.
Shall not the Judge of all the earth dp right ?— GtEN. xviii. 25.
We receive it as an axiom in religion fhat God is
just And since we have proved from several unan
swerable arguments, that he 'will punish some men
eternally, we may infer 'with perfect safety, thaf eternal
punishment is strictly and properly just. We are not
satisfied, however, fhat you should be well assured of
the fact merely ; we wish you to see how if is, that fhe
eternal punishment ef the 'wicked consists 'with the
perfect justice of God. The accomplishment of this
object, though not at all necessary for fhe esfabUsh-
ment of fhe truth itself, is nevertheless of great conse
quence when we consider the practical efficacy of the
docfrine in question.
You may have seen an individual in great afffictien,
where calamity has followed calamity; his estate
has taken wings, his children and wife have been
snatched from his embrace, and suffering has been
added to suffering, fill nature seemed ready to sink un
der complicated distress ; you may have seen such an

116 LECTURES ON UNIVERSALISM.
one distinctly admitting that Ged is good in all these
dark and distressing providences ; but still fhe simple
admission of fhe doctrine exerts very little practical in
fluence upon him ; for though he believes the general
truth, he does nof distinctly perceive its application fo
his own individual circumstances. Let him noV see
that his property has been a snare to his soul ; that fhe
child that was faken from him had led him into idola
try, and that fhe loved companionship of his wife had
cloistered him up in his own dwelling, when duty call
ed him fo public action and a widely extended Chris
tian influence. Let him see thaf these blessings indi-
'vidually belonged fe God and nof fo himself. I say,
let him be brought f o dwell on these considerations, and
he ¦will nof only befieve the doctrine fhat God is good
and gracious, while inflicting the severest chastisement,
but he will also perceive fhe application of fhe doc
trine fo himself; and what was before an admitted
fact merely, will become a most important practical
truth. Precisely analogous to this, is fhe difference
between a simple beUef of fhe fact, fhat the eternal
punishment of the ¦wicked is just, and a perception of
these views which tend fo evince the agreement of such
punishment ¦with fhe principles of perfect justice.
It is nof our object, therefore, to prove, in this Lec
ture, fhat God is just in fhe eternal punishment of fhe
wicked. We have before proved that he will inflict it.

LECTURES ON UNIVERSALISM. 117
and we take it fer granted fhat the Judge of all the
earth 'will do right
My object is rather to evince to you fhat so far as
reason can advance in an inquiry of such extent.
The DOCTRINE OF ETERNAL PUNISHMENT HAS NO APPA
RENT INCONSISTENCY 'WITH THE PRINCIPLES OF JUSTICE.
Before entering upon our argument, let me make
some preUminary statements with respect to fhe nature
of justice, that we may carry along with us, proper
conceptions of what it is thaf constitutes a punishment
strictly just
AU punishment is designed fo support fhe authority
of a violated law. Every transgression tends to dimi
nish fhe power of that law, so fhat, in order fhat a pun
ishment may be just, it must correspond with fhe im
portance ofthe law, and be sufficient fo support its au
thority. In ofher words, every transgression of the
law tends to diminish the sense of moral obligation in
the community, and thus to open fhe way for fhe gene
ral prevalence of crime. Now one of two things must
fake place as a consequence of that transgression :
either fhe community must suffer from this general
relaxation of the laws, or the evil must be so turned
upon the transgressor, that his punishment shall exert
an influence against the influence of his crime. In
short, justice requires fhat the evil resulting from an
individual's transgressing the law, should not come

118 LECTURES ON UNIVERSALISM.
upon the community, but upon fhe head of fhe trans
gressor himself. Thus we have laws enacted against
various crimes, with penalties, differing from one ano
ther, and we call fhem just laws, because we conceive
fhe several penalties to be only fairly proportioned to
the precepts which they were intended fo sanction. If
is readily conceded, that we may nof be able fo define
exactly, fhe degree or duration of fhe punishment that
may be due fo fhe transgressor of a law made for fhe
whole moral universe, containing in itself a transcript
ofthe Diyine perfections, and enduring as long as the
king and the subjects of this illimitable and eternal em
pire. But we contend, fhat no man can show fhat an
eternal punishment transcends fhe demands of a law
and government of such extent and importance. On
fhe contrary, so far as reason can go, it seems to con
firm fhe views of revelation. Observe then,
I. — That the analogies between our primary notions
OF JUSTICE AND THE IDEA OF ETERNAL PUNISHMENT, GO
FAR TO CREATE THE PRESUMPTION THAT SUCH A PUNISH
MENT IMPLIES NOTHING CONTRARY TO SIMPLE JUSTICE.
It is common to place alternatives before fhe minds
of fhose whom we would influence, and fo leave fhem
to choose in respect fo objects fhat are set over against
each ofher as good or evil. In such cases we com
monly magnify fhe advantages and disadvantages of
these alternatives respectively, and we never feel thaf

LECTURES ON UNIVERSALISM. 119
we have committed any injustice by making fhe objects
large, if men are left fe make a free choice in respect
f 0 fhem. You find a poor man reduced by unavoidable
misfortune to a condition of deep distress. The trifling
sum of one dollar would afford him great relief. You
fender if to him as a gift. But, under the influence of
a cherished pride, he scorns fo become dependent on
you. You remonstrate wifh him, and show him fhat
such a delicacy and such a pride of independence are
extremely absurd. You evince to him that God hafh
purposely given us these varieties of condition for our
moral discipline. That he intends fo prove and exer
cise the generosity of some, and awaken fhe gratitude
and humble fhe pride of ofhers. You urge him again
in fhe kindest manner to accept your gift. He admits
fhe correctness of your reasoning, and views fhe alter
natives of enjoying the supplies which your donation
would purchase, together with a sense ef obfigation fo
his friend on the one hand, or suffering hunger with
the gratification of his pride on fhe other. Now what
ever you may think of fhat man in other respects, you
know he has no right to complain of injustice on your
part, if he suffers for declining your gift. You did him
no wrong in fhe kind offer, and none in allowing him
fo make his election between fhe two alternatives-
Nor would the principle be changed, at all, if fhe alter
natives, while yet of fhe same kind, should be aug
mented to fhe highest degree. That is fo say, if his

120 LECTURES ON UNIVERSALISM.
condition were such fhat you could lay before him a
long life of abject poverty, and degrading social con
nections, wifh a total less ef self respect, and a deeply
mortified and wretched state of feefing, as certain to
ensue upon a given violation of conscience ; and if, on
the other hand, you could give him the utmost assur
ance thaf a compUance 'with the admitted claims of
duty would put info his hands seme imlUons of dollars,
and associate him 'with the refined, and fhe learned,
and fhe -virtuous, and lead him info a glorious career of
high self-cultivation and philanthropy ; — I say, which
ever side of these great alternatives he might choose,
you would feel yourself guilty of no more injustice than
in that case of which we have just spoken, and where
the same thing was done on a smaller scale. The
largeness of fhe alternatives implies no injustice in
placing them before fhe mind ; ner, can if become a
fair ground for complaint fhat you allowed the man
fhe utmost freedom of choice. Indeed, God has done
something quite like this in his providential dealings
wifh men. He has, by fhe arrangements of his physical
laws, said to an intelligent man, put down that cup,
abandon fhose intoxicating draughts. If you wUl do
it, you shall have worldly competence, and a highly
reputable standing wifh your fellow-citizens, and your
face shall be ruddy with health, and your spirits shall be
buoyant and elastic, and your career shall gladden your
beloved wife, and bless your children, and fill your

LECTURES ON UNIVERSAUSM. 121
bosom wifh " a peace fhat is far above aU earthly
dignities." But, on the ofher hand, if you do not
abandon the inebriating cup, you are doomed to
poverty and public degradation, to dwell with a heart
broken, ruined family, fo suffer a distiessing sinking of
spirits, and terrific disease, and a premature death.
These alternatives are great; indeed, fhey may be
said to be as great as our present state can well render
possible. Yef, so far as I know, if is never complained
of, that God has made the consequences of temperance
and intemperance respectively so happy and so disas
trous. Nor do men think of complaining of it as un
just thaf God allows fhem to choose freely, either of
these two conditions. There appears to be no injustice
in holding out opposite alternatives of good and evil fo
influence men to do right. It is equally clear, that
there is none in making fhe alternatives ofthe most
magnificent character. Indeed, the larger the objects
subjected fo our choice become, fhe more ennobling, in
some sort, is the influence upon our nature.
This principle and mode of operation, which per
vades all God's providential dealings wifh men, is, ac
cording tp fhe Scriptures, carried out into the largest
possible interests of an eternal state. We are offered,
on the one hand, if we will humble ourselves and ac
cept the boon through Christ, fo be placed in such re
lations to God, and good beings, and holy influences, as
shall lead fo eternal self-improvement and usefulness,
11

122 LECTURES ON UNIVERSALISM.
eternal gratitude and joy, and the everlasting favor of
our Maker. On fhe ether hand, we are assured fhat an
opposite course will remove us beyond the reach of
good influences, and sink us in remediless and eternal
ruin. We are called to make our election between
these two conditions. Is there any injustice in placing
before us such high alternatives, and allovring us free
dom of choice ? I confess, for one, that I net only feel
no disposition to complain of it, but I glory in the privi
lege of being permitted fo choose my°ewn associates, and
employments, and entire condition for eternity. I feel
thankful fo God, especially for fhat scheme of mercy,
by means of which, after I had ence chosen the attitude
and condition ef a rebel, he now sets before me life and
death, blessing and cursing, and calls upon me to
choose for myself, whether I will forever sing wifh fhe
ransomed, or forever wail wifh fhe damned.
Another analogy, nof less striking, maybe drawn out
from the universal impression that -the injured party is
never bound by fhe principles of justice fe reclaim fhe
delinquent. If a man has injured you, and still continues in the
course of wrong-doing, you are under no obUgafion fo
him fe reclaim him. You may be under obligation to
God, acting under his scheme of mercy, f o attempt fhe
reformation of your enemy. But, I mean to say, that
the man who continues fo injure you, and fo suffer for
his injustice, has no right to complain of injustice bn

LECTURES ON UNIVERSALISM.

123

your part, in that you have not effected his reformation.
This is so manifest, fhat among aU fhe recriminations of
men, you never hear one man complain that a ruler has
neglected fo exert reforming influences upon him whUe
he was Uving in contempt of thaf ruler's authority. An
illustration of this general principle may be seen in fhe
manner in which men look upon fhe character of God,
in connection vrith fhe fact, thaf men remain for along
time unreclaimed in fhe career ef sin. Just suppose a
case, which is, alas ! but too common in this dark world,
in which a man in his youth breaks through fhe re-
stiaintsof a good religious education, and rushes on for
ten years in a course of unchecked licentiousness. Does
any one think of charging God wifh injustice in not
having reclaimed this young man ? Perhaps few would
deny fhe entire ability of God fo reform him, and yef
men do not seem ready fo charge their Maker 'with any
thing like injustice towards tiie delinquent, in leaving
him still to pursue his dark chosen way of evil doing.
Suppose now that this same wanderer continues to wax
worse and worse, till he is eighty years of age. He is
now more guilty and more wretched than at any pre-
"rious moment ofhis existence. Yef, God is nof charge
able ¦with injustice in nof having reclaimed him. He is
suddenly removed by death to another state of existence.
His removal info another world no more affects his rela
tions fe God, in respect to his obligations, than if he
had removed only to another State, or kingdom in this

124 LECTURES ON UNIVERSALISM.
world. Now, suppose thaf eighty more years pass in an
other state of being, and God has not reclaimed him. He
can no more be charged with injustice for net reclaim
ing Mm during the first eighty years, en the other side
of the grave, than he could for nof reforming him in fhe
same length of time, while dwelling on this side the
tomb. Add another century, and another, and another,
and you never can reach a period of which it may be
said, if God does not reclaim him at this point, fhe sin
ner will have a right to complam of injustice. And,
if this be so, if the principle be a sound one, that fhe
injured party is not bound to reclaun fhe delinquent, it
certainly cannot be shown that there is any inconsis
tency between eternal punishment, and perfect justice.
It accords equally ¦with our notions of justice, that
the subject of a good government may forfeit, finally,
the favor of that government, and be justly destitute of
its blessings, as long as fhe government and fhe trans
gressor bear any relation fo each other.
If is- manifest fhat any blessing may be fairly forfeit
ed, whether fhat blessing be small or great, for a long
period, er for a short one. Those who are most len^-
ient in fheur views of civil punishments, will generally
admit that the state may justly exclude some criminals
from all participation in governmental protection.
Hence, we erect prisons, in which certain classes of
criminals are incarcerated for life. The principle here
involved seems to be, in an important respect, analo-

LECTURES ON UNIVERSALISM. 125
gous to eternal punishment under fhe government ef
God. In eur imprisonments for life, we make fhe pun
ishment final. We exclude fhe criminal frem the fa
vor of the government as long as we are able fo do if.
In an important sense it is eternal. The subject can
never enjoy his fiberty again under our government.
Nor is this procedure founded on fhe bre'rity of human
fife. We should doubtless punish for fife if human fife
extended to three hundred years, instead of three-score
and ten. If human life were to swing back again fo
ante-diluvian profixity, we would as soon confine a
crunmal for life, fhat should live for fhe period of nine
hundred years, as we would one fhat should live but
twenty years. The object aimed at is nof the precise
number of years, but a final exclusion from the protec
tion ef a goyernment whose pri^rileges have been forev
er forfeited. Acting on this principle, there can be no
doubt that human legislation would erect prisons, in
which fo confine men for life, if life were protracted
into an interminable existence in the present state. In
other words, if man were to exist in this world forever,
we should then, as now, count that fhe favor ef govern
ment might be finally forfeited, and thus we should
erect walls of eternal granite between certain classes of
criminals and obedient subjects. Indeed, we do now
what is equivalent f o fhe same thing. We send a crim
inal away forever frem life and its blessings, and cover
his name with an infamy that must be as enduring as
11*

126 LECTURES ON UNIVERSALISM.
the remembrance of his being. On fhe principles of
eternal punishment God does no more. The doom of
hell is imprisonment for life. But that life is without
end. The rebellious subject of God's holy goyernment
he counts as having finally forfeited his favor, as de
serving an ultimate exclusion from the protection of tbat
system which his conduct has fended only f o bring into
contempt II. There are good reasons for thinkikg that no other
PENALTY TO the DIVINE LAW COULD PRODUCE SO MUCH
HOLINESS AND HAPPINESS IN THE UNIVERSE AS ETERNAL
PUNISHMENT. There is something in the thought of punishment
being final and remediless, which gives if more influ
ence over fhe mind than all other considerations put
together. Threaten an individual wifh the severest
tortures ever conceived by men, yet, if they are tempo
rary, the mind can be made up fo endure them. Pro
tract these tortures to never so great a length of time,
yef, if they are to yield to joy everlasting, they are light
Let fhe frown of God rest upon the sinner, and the
darkness of spiritual death come over him, and a storm
of Almighty 'wrath beat upon his head, yef, if it he
temporaiy, he sees a smile beneath that frown ; a beam
of hope shoots athwart the gloom tbat surrounds him,
and the bow of promise spans its majestic arch across
the eloud which hangs over him. The dread of such a

LECTURES ON UNIVERSALISM. 127
punishment is comparatively small. But let that pun
ishment be rendered endless, and it af ence fiirnishes
fhe most powerful motive of fhe kind. Like fhe mo
tives drawn from the unchanging goodness, and the
unspeakable mercy of God, fhe motive drawn from his
justice, in such a case, becomes infinite.
We know something of its influence upon those fo
whom offers of pardon have been made. We said, in
our last lecture, thaf this docfrine, in connection with
ofher parts ofthe system to which if belongs, does exert a
mostpowerfuland direct influence in favor of fhe holiness
and happiness of man. If leads many to renounce fhe
world, and stand forth as the professed friends of Christ,
and thaf foe, very often in the midst of scorn and re
proach, and bitter persecution. It has led multitudes
to a life of prayer. If has reclaimed fhe vicious, and
induced many fo hope in Divine mercy, and sing for
joy, while passing through fhe very gates of death ;
while the system which excludes the doctrine of eternal
punishment, produces none of these effects.
Frem this view alone, we should be led fo doubt,
whether it were possible, in fhe nature of things, fe re
claim one sinner from his wanderings, unless he had
been condemned fo endless punishment. If the penalty
of fhe law had been, fhat sinners shall be punished un
til they repent, it certainly cannot be shown that one
would ever repent, under the influence of such a penal
ty. The same disposition which now prevents fhose.

128 LECTURES ON UNIVERSALISM.
who hold to a Umited punishment, from repenting at
the present time, might always operate to prevent re
pentance. In such a case, though fhe penalty of the
law would not require the endless punishment of men,
yet fhe constitution of sinners, connected with the fee
bleness of motives, dra'wn from a penalty, which fhey
can be deUvered from af any moment, might forever
prevent their salvation. So fhat instead of a part of
eur race falling under fhe sentence of eternal punish
ment, for sins committed in this life, all should be sub
jected to everlasfuig misery, from guilt momentarily in
curred and never repented of.
Besides, we know nof how important this penalty of
eternal punishment may be in preventing fhe fall of
ofher intelligences. We are informed by revelation,
that fhe people of God 'will never fall info a rebelUon
after fhey have ence reached heaven. Yef if cannot
be fhat they wUl be kept by physical force. It is ne
cessary, fo fhe very principles of fheir being, that they
should be kept, if at aU, by fhe power of moral means ;
by motives, drawn from fhe character of God, and the
nature of his government. We know nof but gratitude
for fheir deliverance will be made the chief means by
which they shall be rendered more secure than were
the angels that sinned. Yet it is by no means certain
that they could be secured, unless this gratitude arose
from a deliverance from eternal punishment, and
unless it were kept aUve by a constant example of

LECTURES ON UNIVERSALISM. 129
some who were justly suffering fhe vengeance of eter
nal fire. We know not fhe comparative magnitude of
fhe prison of hell. If may bear a proportion fo all the
moral intelfigences ef Jehovah's empire, nof unlike a
country jail fo fhe inhabitants of fhe world at the pre-
senf time. And if so, if might be difficult fo prove that
any other penalty, than that of eternal punishment,
should admit of so small an amount of sufiering, as
the present system. To illustrate this idea a little more
fully, suppose thaf our present law against murder re
quired that fhe murderer should suffer the loss of his
right hand instead of his life. If cannot be shown that
the increase in the number of sufferers would not more
than make up fhe amoimt of punishment which is en
dured from the crime of murder under fhe present law ;
whUe fhe dangers and sufferings of fhe innocent might
be increased a thousand fold. Thus, for ought that can
be shown f o the contiary, the making the penalty ef fhe
Di-rine law fo be eternal, saves more suffering, pre
vents more sin, and promotes more hoUness, than any
other penalty could possibly do.
III. It is NOT UNREASONABLE TO SUPPOSE THAT THE GUILT
OF SINNERS DESERVES ETERNAL PUNISHMENT, WHEN WE
CONSIDER THE NATURE OF SIN.
We do not pretend to he competent te prescribe the
amount of suffering, which a violation of the law of
God deserves ; but the doctrine of the Bible, which

130

LECTURES ON UNIVERSALISM.

teaches us that it deserves eternal punishment, does nof
seem unreasonable. Here, let us keep in mind fhe de
finition of sin. It is not a breach of fhe rules of de
corum, nor a violation of fhe civil law merely, but sin is
a tiansgression of fhe law of God. This law is fhe
great instrument of government and happiness fo the
kingdom of Jehovah. Its design is to maintain subjec
tion to the Ruler of fhe universe, and thus fo diflfiise and
sustain a perfect harmony through all the relations of
created intelfigences. What then is fhe guilt of sin ?
It despises all this good. It is its known tendency
to pour contempt upon fhe law of God. If holds out
the principle that dependence on fhe Divine govern
ment is to be deprecated. It says, in in the strong lan
guage ef public example, let every intelligent being
seek his own in preference to the glory ef God. In
short, it attempts to intioduce universal anarchy and
misrule, and to " roll fhe blighting volume of its deso
lation through fhe empire of fhe Eternal." And is it
strange that sin is declared fe deserve eternal punish
ment? Take another view of the nature of sin. It is com
mitted against infinite authority.^ Should a child point
you to your duty, you would be bound fo follow its di
rection ; but if an elder brother had urged you to the
same course, your obligation would be increased ; if
your father commanded it, your obligation would be
stiU more increased; but if that same Father were

LECTURES ON UNIVERSALISM. 131
clothed with fhe power of fhe chief magistiafe of the
nation, and should command if on fhe authority of fhe
laws, by which fhe good order of fhe nation is secured,
how manifestly would your obUgafion be heightened.
Let the act which you are required fo perform be fhe
same, yet, what a wide difference is there between fhe
guilt of refusing to do if, when directed by fhe child
and when commanded by the authority of fhe chief
magistrate. Guilt bears some proportion fo fhe char
acter and authority of the individual from whom fhe
law emanates. The greater and better fhe individual
commanding, fhe greater fhe obligation fo obedience,
and the guilt of transgression. Now apply this rule of
measuring unworthy conduct to the relation ef man to
his Maker. The command is uttered by one who has a
propriety in us such as no created being has in any
other. His goodness is boundless ; his authority is infi
nite. Conceive then, of the greatness of fhe guilt of
violating such authority — an authority which led the
pious Eli to exclaim, " If one man sin against another,
fhe Judge shall judge hun ; but if a man sin against
the Lord, who shall entreat for him ?" If is nof unrea
sonable fo suppose that the violation of infinite autho
rity, should deserve an endless punishment
Observe again, —

132 LECTURES ON UNIVERSALISM.
IV. The FACT THAT SINNERS, -WHEN CONVINCED OF SIN, FEEL
THAT THEY DESERVE ETERNAL PUNISHMENT.
Far fhe greater share of those who pretend to be
disciples of Christ, acknowledge that fhey deserve an
endless punishment You can seldom find an individual,
who pretends to live a life of prayer, and te hope for
salvation through Christ, who vrill not, at fhe same
time, acknowledge that he deserves to be cast off from
the favor of God for ever. Nor does this con'ricfion
belong to Christians alone. When the most self-right
eous shiners are led fo a survey of fhe motives which
governed fhem, and to a serious and honest inquiry into
their own character, thay confess the same thing.
When such confession does nof fake place before, it
frequently does fake place on fhe death-bed of fhe
hitherto thoughtiess sinner.
These facts can scarcely be accounted for on any
other supposition than thaf such punishment is really
deserved. If is fhe nature of sin fo blind fhe eye of
the perpetiator, and te render him insensible to fhe
enormity of his guilt. But we never heard if reckoned
among the weaknesses of human nature, that men ac
count themselves more guilty than they really are. If
God has so constituted men fhat they do, in numerous
instances, feel thaf fhey deserve eternal punishment, it
affords a stiong presumption thaf such punishment is
really deserved. If if be said fhat there are more who
deny their desert of eternal punishment, than there are

LECTURES ON UNITERSALISM. 133
that acknowledge if, yet this denial, if it exist, proves
nothing agamst if. If twenty men were accused of
murder, and found guilty, and condemned to suffer
death for fhe same crime, and if eight of this number
confessed fhat they deserved death, and twelve denied
it, — the confession of the eight would afford satisfactory
evidence thaf the penalty of fhe law was not too se
yere ; while fhe denial of fhe twelve would furnish no
proof on the subject The confession would be rightly
considered an estimation ef ill-desert made ¦with reluc
tance — made against all the natural biases and dispo
sitions of the heart ; while the denial would be only a
declaration of the guilty, made in their own favor, and
would, on thaf account, be considered as without
weight If there were many more than there are, who
could say upon fheir death-bed fhat they do not deserve
eternal punishment, (and we believe that number is al
ready small in a Gospel land,) it would not prove that
they do not really know fhat they deserve it.
A man of fair and unblemished reputation in Eng
land, was accused of murder. The alledged crime
had been committed some years before the indictment
took place, and fhe prisoner had, in fhe mean time, ex
hibited fhe character of a peaceable and unoffending
citizen. What added still fo fhe circumstances in his
fkvoT, was, that he had long been a successful teacher
of youth, and a good guardian of fheir morals. When
accused, he reftised fo employ an attorney, but came
12

134 LECTURES ON UNIVERSALISM.
forward with the calm and composed air of conscious
innocence, to defend his own cause. He confessed his
ignorance of judicial proceedings, but went forward
with a lucid statement of some general principles of
human nature founded upon his character, to show
thaf he could not be guilty of fhe crime vrith which he
stood accused. He went through the pleading with
the utmost self-possession, and wifh great ability — ^but
after all, evidence was such that he was condemned.
No sooner had the sentence passed, than fhe blush of
guilt spread over his countenance ; his eye lost its ap
pearance of fixed composure, and fhe trembling, guilty
criminal confessed that be had committed the murder,
and that he deserved fo die according to fhe sentence
of fhe law. Now can any one doubt whether he de
served that punishment ? And while he refused to
own the crime,, and gave credit to his denial by a com
posed, and able, and deliberate plea, and a look of in
nocence, was fhat denial, and that apparent conscious
ness thaf he did nof deserve the punishment of death
any proof that he did not ? Thus if is fhat sinners, in a
multitude of instances, may maintain such -riews of
themselves, as to deny fhat fhey desers'e eternal punish
ment, when fhe first moment after fhey shall hear the
awful sentence. Depart ye cursed, info everlasting fire,^
they shall be overwhelmed with a sense of guilt, and,
depart from thaf bar ef judgment, upbraiding them
selves, and feeling within their bosoms fhe gnawings

LECTURES ON UNIVERSALISM.

135

of the deathless worm, and fhe burnings of fhe un
quenchable flame.
- That you may look 'with a smgle glance upon fhe
arguments here suggested, fo evince the justice of God
in eternal punishment, permit me fo lay before you a
brief analysis of fhe whole.
I. — ^The analogies between our primary notions of
justice, and fhe idea of eternal punishment, go far to
create the presumption thaf such a punishment implies
nothing contrary to simple justice.
n. — There is good reason for thinking that no ofher
penalty to fhe Divine law, could produce se much
hoUness and happiness in the universe, as eternal pun
ishment. The motive drawn from such punishment, is Uke
those drawn from goodness and mercy, infinite. It is
the only view of punishment which is in fact effectual
in this world ; and we have no evidence that any sinner
could possibly be reclaimed without it. It may, also,
for aught we know, be necessary for securing fhe saints
against falling in a future state, and fhe amount of suf
fering may be less under such a penalty, than under
any ofher of milder character ; so that this penalty may
save more suffering, prevent more sin, and produce
more holiness than any other penalty could possibly do.
in. — ^It is nof unreasonable fo suppose, that fhe
guilt of sinners deserves eternal punishment, when we
consider fhe nature of sin.

136 LECTURES ON UNIVERSALISM.
Sin, in its tendency, would destroy all the good which
fhe diyine law is adapted fe secure. If is a ¦riolation
of infinite authority. It is also a voluntary rejection of
God's eternal favor.
IV. — ^The consistency of eternal punishment wifh
perfect justice, is inferred from fhe fact, that men, when
they are convinced ef sin, confess themselves that they
deserve if.
This we consider as an admission ofthe guilty, which
would nof take place on any other supposition than
fhat of a real desert of endless punishment.
From, our subject thus illustrated, we may see why the
Saints will he satisfied with the divine conduct, in the
eternal punishment ofthe wicked.
They are represented in fhe Scriptures as looking
upon the sufferings ef fhe lost, and as praising God and
shouting Alleluia as the smoke of their ferment as
cends up before fhem for ever and ever. They rejoice
not in fhe sufferings of fhe damned, but in fhe justice of
God. They discover that this is a part of fhe most
merciful dispensation, and fhat more good arises out of
this system of government than could be brought out of
any ofher — they discover in it a proper expression of
the evil of sin as tending fo destioy fhe moral govern
ment of God, and as implying a contempt of infinite
authority. They discover a moral fitness in fhe sinner's

LECTURES ON UNIVERSALISM. 137
being brought to eat of fhe fruit of his own doings
They perceive the glory of God in so conducting fhe
affabs ef his moral administiation, fhat the punished
themselves shall see, and feel, and confess, fhat they
deserve all that has come upon fhem ; and fhat all their
sufferings are nothing else than their violent dealings
coming down upon their own head.
Look at a scene like thaf presented by the book of
Esther in fhe court of Ahasuerus. See fhe ambitious
and resentfiil nobleman seeking the destruction of fhe
whole Jewish people, and erecting a gallows for the
execution of an innocent mari; follow the develop
ments of Providence, till fhe guilty perpetrator of these
crimes is faken in his own net, and executed upon the
very gallows which he had erected for Mordecai ; and
as you see the result, you cannot suppress the emotion
which would lead you to say it is just, and fo rejoice
that fhe evil consequences of the plan had fallen upon
himself rather than upon others. Such, and so clear
may we suppose vrill be the justice of God in the pun
ishment of the wicked, that it -will be impossible that
any should refram from heartily approving of the sen
tence which dooms them to endless punishment.
Again — We may see from owr siAject, that the per
fect and mmvifest justice of God, will give an awful
emphasis to the punishment of sinners in a future state.
They ¦will see that there is just as much forbearaiice
12*

138 LECTURES ON UNIVERSALISM.
and kindness introduced info the divine government, as
can af all consist ¦with a regard for the greatest good.
If the sinner should attempt fo open his mouth, we
might suppose justice would reply. Where is fhe least
ground for complaining ? The windows of heaven
have been opened, and a flood of blessings has been
shed down upon you ; fheir sweUing tide has borne you
upwards fo the very mercy-seat of God ; on this eleva
tion you have viewed yourself enveloped amid fhe dis
plays of fhe di^rine hoUness ; mercy and forbearance
have sustained you there ; the example of Christ has
addressed you vrith warnings, ¦with entreaties, and ¦with
keen rebukes : fhe bleeding compassion of fhe Son of
God has struck upon your heart, while the attending
voice of the Spirit has whispered in accents as mild as
fhe breath of fhe morning, and as overwhelming as fhe
rushing ef waters, saying in fhe name of the Savior, if
a man believe in me, though he were dead, yet shall he
live again : Yea you have sometimes stood like Moses
on the Mount, and trembled under the displays ef the
goodness and severity of God : you have had the book
of Pro^vidence opened before you — you have seen some
reclaimed from the depths of sin, and now ready f o be
exalted at God's right hand. Ofhers you have seen
making their way downwards to the prison-house of
justice. Hell itself has appeared to be moved, to meet
them af their coming ; and the providence of God has
seemed to uncover to your very senses the place of

LECTURES ON UNIVERSALISM. 139
their abode, and fhe instruments of fheir torment ; the
level lake that burneth, the worm fhat dieth not, and
the fire that is not quenched. Yet you have voluntarily
given up fhe everlasting favor of your Maker ; you
have heard multitudes confess that they deserved fo
lose their souls. Where then is your plea ? — Can you
show reason why sentence of eternal punishment should
nof be pronounced against you ? The sinner is dumb :
— And so will be every one of you, my friends, unless
you look away to the Cross of Christ, as your refuge.
Go, yc that rest upon the law,
And toil and seek salvation there ;
Look to the flames that Moses saw,
And shrink, and tremble, and despair.
But I'll retire beneath the Cross ;
Savior, at thy dear feet I'll lie—
Then, the keen sword that justice draws,
Flaming and red shall pass me by.

LECTURE VI.
DIFFICULTY FROM THE DIVrNE GOODNESS CONSffiERED.
But where sin abounded, grace did much more abound.
RoM.v. 20.
It is not necessary fo fhe vindication of the Di'rine
justice, to evince fhe agreement of eternal punishment
¦with that attribute. The character of God stands far
above suspicion. When we have demonstiated that
he wiU punish seme men eternally, the fact that such a
being as God pronounces the awfiil doom, is the best
possible evidence that it involves no violation of fhe
principles of justice. Yef, when reasoning with human
feelings, we thought if ¦wise f o devote one lecture to an
exhibition of views which might af least evince fhat it
is not an easy matter to make fhe docfrine of eternal
punishment appear fo be inconsistent ¦with perfect
justice. There is another feeling which it seems to us impor
tant to deal wifh in a similar manner. Many a reader
has looked af direct arguments from fhe Scriptures, and
acknowledged that they are irrefragable, and, yet, has
felt unsatisfied. Unsatisfied, I mean, not merely be-

LECTURES ON UNIVERSALISM. 141
cause the docfrme opposed his depravity, but unsatisfied
because it seemed to him fo be at war vrith his moral
sense, and the better f eefings of his nature. If he should ex
press himself fully, he weuld say, " your arguments con
found and silence me, but fhey do nof meet and satisfy my
feelings -witb respect to the goodness and grace ef God.
The sentiments of approbation which I feel for the Di-
¦rine character are chilled and pained by the idea thaf a
portion of the human race will be eternally miserable.
I can see that some degree ef misery does actually con
sist with fhe Diyine goodness. For misery does exist
Ihave felf it, and I see poor human nature bleeding all
around me. I reconcile my feeUngs fo this by reflect
ing upon the fact, thaf if this misery exists only for a
brief period, its sum when contrasted ¦with the amount
of happiness in fhe universe, ¦will be ef no comparative
moment" To this statement I readily concede that
the objection does nof necessarily arise from fhose de
praved senfiments which always oppose Christianity,
on account of its restiaints. The feeling may rise from
fhe actings of fhe moral sense in connection wifh lim
ited views ofthe general bearing of Christian doctrines
upon the comparative extent of good and evil.
With this feeling I propose fo reason at the present
time, praying thatthe views about to be suggested may
be as cheering to your heart as they have been fo my
own. The text refers to sin and its gracious remedy. The

142 LECTURES ON UNIVERSALISM.
former, as we can all easUy perceive from our experience,
abounds, but the remedy is more abundant. It is true,
a remedy may be vastly greater than the evil which it
was intended fo reUeve, and sfiU, if not applied, may
be ineffectual. But when a being of infinite wisdom
has provided a superlative remedy for a great evil, it
affords ground for presuming that be intends happy
and large results. As my object is to meet a feeling
which springs up in many human bosoms, and which
often acts wifh more power against the beUef in eter
nal punishment than a hundred arguments, I shall neg
lect, during the greater part of the Lecture, any direct
application to UniversaUsts as such. Yef, if I am not
totally mistaken, our views will tend f o remove from
many minds one of fhe most serious hindrances to a be
lief in the docfrine of eternal punishment.
The text brings to ¦view an e^ril — ^the greatest evil in
the universe ; and speaks of a remedy — tbe greatest rem
edial influence in fhe universci If declares that the
latter surpasses the former. We shall not confine our
selves to this specific evil and its remedy, but dwell up
on a more general principle, suggested by it, and stated
in the following proposition : —
Under the government of God there is a general
and vast preponderance of good over evil. '
We conceive of evil under three forms. Sin ; Ibe
malign influences which tend to aggravate and perpetu-

LECTURES ON UNIVERSALISM. 143
ate it ; and resulting misery. To fhe first ef these fhe
atonement of our Savior is opposed as a remedy. To
fhe second there is an antagonism of good influences in
the teachings ef fhe Divine word, fhe agency of good
men, and fhe operations of fhe Holy Spirit : while
happiness is set ever against misery.
Now we propose to show, thaf in all these forms,
there is a manifest and vast preponderance of good.
The REMEDY FOR SIN GREATLY PREPONDERATES OVER THE
EVIL. Sin, it is true, is an evil of awful and amazing mag
nitude. If you would form any proper conceptions of
it, you must mark the obstinacy of its habits, and dwell
upon the motives which it can resist. You must re
flect upon fhe authority and goodness against which it
is committed. You must contemplate the value of the
law which if violates, and the mercy which it sets at
naught. You must yourself taste the bitterness ef its
remorse, and feel fhe anguish of its despair, and know,
in your own experience,
" What eternal horrors hang,
Around the second death."
Perhaps nothing in this world can give you a view
of sin, thaf shall approach so nearly to an adequate
conception ef its malignity as fhe price paid for its
atpnement in the suffering of fhe incarnate Son of God.

144 LECTURES ON tmiVERSALISM.
Go to the garden of Gefhsemane, and behold fhe man of
sorrows. Follow him along his path of sorrow, as he
is fainting under the weight of his cross. Behold the
mad throng of his persecutors. They are instant "with
loud voices. Their cry is for blood. See fhe meek
sufferer led like an unresisting lamb fo the slaughter.
The Roman soldiers have laid hold upon him. They
have begun fheir dreadful work. The clink of the
hammer is heard. The Son of God is raised upon the
cross, and fhe cry is extorted ' My God, my God, why
hast thou forsaken me ?'
But if such be the eril of sin when seen in the con
sequences, and in fhe price paid fer its atonement, how
delightful to contemplate the fact thaf the remedy is
more than sufficient for our deUverance from it. The
sacred writers delight to dwell upon the rich and su
perabundant extent ofthe provisions of grace. Some
times fhe necessity of men as sinners is set forth un
der fhe figure of persons perishing by famine. Then
fhe provisions of mercy are spoken of as altogeth
er superabundant. The oxen and fatlings are killed,
and a most sumptuous feast is prepared, and men are
earnestly solicited to partake of it. Af ether times
these spiritual supplies are represented by a copious
perennial fountain which cannot be in the least dimin
ished by fhe freest draughts of the greatest multitudes
of men. It was under such a figure that the evangeUc-
al prophet conceived of fhe superabundance of fhe pro-

LECTURES ON UNIVERSALISM. 145
visions of the gospel. He saw in yision the whole hu
man family before him, in ene vast throng, while the
fountain ef salvation gushtd and flowed, at his feet
Then he broke forth in fhe most impassioned call, to all
the sons of men, ' Ho, every one that thirsteth, come ye
to the waters, and he thaf hath no money ; come, ye,
buy and eat ; yea, come, buy wine and milk without
money and without price.' Af other fimes, the Gospel
is presented as a provision for cleansing the polluted.
To those who apply to if for this purpose, if is as an
ample pool, er even as fhe waves ef fhe sea. If men
are perishuig for fhe want of spiritual aliment, here is
' bread enough and to spare.' If they are burning with
a thirst created by sinfiil indulgence, here are full, over
flowing fountains of salvation. If they are deeply pol
luted, and ready f o cry out wifh Job, ' Behold I am vUe,'
here is an ocean's cleansing power.
" And sinners plunged beneath that flood]
Lose all their guilty stains."
But, as we have before intimated, fhe remedy may
preponderate greatly over fhe evil for which if was
provided, and still may fail for fhe want of active in
fluences fo secure, its application. It is delighfflil fo
find then.
That the good influences introduced by the gospel,
greatly exceed those malign influences which tend
to aggravate and perpetuate the power of sin.
13

146 LECTURES ON UNIVERSALISM.
Contrast for a moment, the motives to right and
.Avrong by which men are respectively influenced in the
one or the. ofher direction. On the side of sin, the
werld has set up its claims. On the side of holiness,
God has exercised his authority, and uttered his com
mands. The world proffers its wealth, and pleasures, and
honors. These objects are made to glow before the
minds ef men wifh a wonderful charm. But fhey are
known to be teansienf, ,and to fail of meeting human ex
pectations. On fhe ofher band, God proffers peace of
conscience, the enjoyment of benevolent affections, and
treasures laid up in heaven. The world offers you the
applause ef a crowd ef stupid admirers, if you will
walk in, fhe ways ef sin. God, fe draw you into the
paths of holiness, proposes fo invest you wifh bright
garments, fo put an immortal crown upon your head,
and f o lead you on past fhe ranks of angels and shining
seraphs, and to cause you fo sit down 'with Christ
upon his throne. The werld may attempt to deter you
from fhe ways ef holiness, by pointing fhe finger of
scorn af you, and threatening you ¦with its curse. But
its scorn is impotent, its curse is momentary. It can
only kill fhe body, and after thaf .it bath no more tbat
it can do. But God, fo defer fr5m sin, threatens to
abandon you forever fo raging^passions, and keen re
morse, and black despair, and all fhe eternal agonies
of the second death. The motives to sin are transient,
feeble, human. The motives to holiness are eternal.

LECTURES ON UNIVERSALISM. 147
omnipotent, di^rine. They are high as God's authority,
pure as his character, charming as his voice ol mercy,
and terrible as his eternal curse. The motives to holi
ness vastly preponderate over the motives which exist
in favor of sin.
A comparison of agencies on either side, also, shows
a similar result. The agency of wicked men, though
fhey be superior in point bf numbers, is inferior in
power. Sin and ¦riolence are often victorious in the
onset ; but holy influences are permanent, and gain a
vast ultimate advantage. Pharaoh's influence ¦was
once great, kingly, and formidable, while thaf of Moses
seemed weak and contemptible. But fhe influence of
Pharaoh in favor of sin has been dead fer thousands of
years : or, rather, if has re-acted against sin itself, and
Pharaoh's whole character and end have stood as a
fiery beacon fo warn men fo beware of mad and im
pious ambition. But fhe^influence of Moses has been
increasing from that day to this. When he laid his
body down in the grave, the influence ef his character,
example, history, and laws, was in its youth's first
freshness. Now it has arisen to a vigorous and hardy
manhood. It is seen to-day, moulding fhe legislation
of all Christian states. It gives character to fhe do
mestic arrangements of millions ef famiUes. It sits on
the benches of justice. It pleads for international
rights in the cabinets of princes.
Herod, and JuUan, and Nero, have lost their influ-

148 LECTURES ON UNIVERSALISM.
ence in favor of sin. Their very names make trans
gressors fo shudder, and turn back from fhe way of
death. But Paul and Augustin still exert a powerful
and wide-spread influence.
Paine, and Hume, and Voltaire, are suffering a con
stant diminution ef influence in favor of sin ; but New
ton, and Locke, and Baxter, and Edwards, have a fresh
and youthful influence this very hour. The agencies of
men, in favor of holiness, are of a higher and more
permanent character, than these in favor of sin. " The
righteous are had in everlasting remembrance, but the
name ef fhe wicked shall rot."
Then, as to spiritual agencies ef a higher nature, fhe
preponderance is vast on fhe side of holiness. Admit
that Satan is a mighty being, and that men have so
easily, and fo such an extent, yielded fo his influence,
as fe procure for him fhe title ofthe god of this world ;
yef fhe agencies that act against him, are incomparably
more powerful than his own. For there are also an
gels of light stiong and mighty ; and besides, Ged fhe
Holy Spirit is acting constantly against him, wifh the
advantage of a perfect knowledge ef all men, and of
fhe devices of fhe Tempter ; and ¦with the advantages
ef unbounded resources and a perfect ubiquity. If is,
on this account, that the Church has fhe assurance that
fhe whole werld will become subjugated -to Christ, and
thaf God will bruise Satan under their feet shortly.
Plainly then, there is a vast preponderance of influ-

LECTURES ON UNIVERSALISM. 149
ence against sin, compared ¦with fhe influence in its
favor. These views, however, if is readily conceded,
would not be ef very great moment if we were nof
led by fhem to contemplate as an analogous truth fhe
fact thaf,
Happiness greatly preponderates over misery, under
THE Divine government.
If we look abroad upon fhe miseries of mankind, and
confine our ¦riews fo fhe sighs, and groans, and fears,
fo the unkind words and cruel stripes, and horrible bond
age, to which multitudes are subjected ; if we think
only of the wounded feelings, and the remorse,
and the death agonies, thaf are found on every
side of us, we might, at first, be led to think that men
are doomed only fo misery in the present life. But if
we look again af the abundant means of enjoyment
which men possess, a different impression is produced.
Happiness seems to be the rule, and misery the excep
tion. During the greater portion of our existence, most
of us have enjoyed a healthful diet, and comfortable
apparel, and nights of quiet repose. Nearly every
day, we have seen the cheerful light, and inhaled a
balmy atmosphere. Sweet sounds have fallen upon
our ears, and glorious sights have met our yision. The
air has often wafted fo us fragrant odors and heavenly
music. The sun has often m^de for us " a golden
set," and shown us his evening pavilion hung around
¦with rich folds of blue, and orange, and crimson. And
13*

150 LECTURES ON UNIVERSALISM.
God has ^ven us fen thousand comforts in fhe endear
ed circles of family and kindred. All this, however, is
of small moment when compared ¦with the higher felici
ties and deeper sufferings, of men, as immortal beings.
If falls in wifh the current of our thoughts, aind ¦will
greatly subserve the end we have in ¦riew to say here.
That the number of the saved "will greatly exceed
the number of the lost.
In confirming the truth of this statement, if is but
fair to take info -riew fhe whole of fhe Divine govern
ment from the beginning to the end of time. As an
important item in our estimate, let it be distinctly noted
in this place, fhat all fhose who die in infancy are sav
ed. This fact is assumed, because, though there seems
to be no explicit instruction on the point, in the Bible,
it so accords ¦with fhe general spirit of Christianity, as
to be universally admitted. Ampng aU fhe fierce and
stern confficts of opinion, en theological subjects, I
have never heard of a controversy in relation to the
salvation ef infants. I know of no writer ef nofe, that
maintains the docfrine of infant damnation, and never
have metwith any person who made it an article of his
beUef. We may regard, then, this doctrine of fhe sal
vation of all infants as true, on the admission of fhe
whole orthodox Churcjji ; and the advocates of the sal
vation of all human beings, will not call it in question.
But it must be conceded by all, who know anything of

LECTURES ON UNIVERSALISM. 151
the state of the world, that a vast majority of mankmd
die in infancy.
In ci^rifized countries, more than half the population
dies at that early period ; and among barbarous and
semi-ci^rilized nafions, the proportion is far greater.
To this decided and large majority of the human race
which are snatched away from temptation, and sancti
fied, and saved, we must add allthe pious from the days
of Abel to the present time. Now, if we admit that
this last item is but a small proportion ; that the way
to life has been hitherto trodden only by " here and
there a tiaveler ;" and thaf the way to death has been
broad, and thronged by immense multitudes, still, all
the pious IsraeUtes, and the converts fo Christ during
that great harvest-season, which was embraced in the
first three centuries of Christianity, and all the pious in
modern times, when faken together, form an aggre
gate which must augment still further fhe preponder
ance of fhe saved over the lost.
But the history of redemption is but just commenced.
We are now in its early twilight. The day approach
es, when Christ shall reign in fhe hearts of men uni
versally. It will be a period of prosperity in every
respect. As if draws near, whole nations will rush up
suddenly from bg.rbarism fo refinement The arts of
war will be forgotten. Prisons -wiU be changed info
schools of learning, or remain only as mementos of the
depra'vity of past ages. Temples erected to God wiU

152

LECTURES ON UNIVERSALISM.

stand within telegraphic distances ; and fheir gleaming
spires will flash intelligence from point f o point, around
the entire globe, as often as fhe sun makes his circuit
about if, fo bless mankmd. Intemperance and all
wasteful vices 'will die away. A wise regimen of
health will spring up spontaneously, wifh fhe increase
of intelUgence and -rirfue. Medical science wUl be ad
vanced ; and the conservative influence of subdued
passions, and ef 'wisely alternated labpr and repose,
and of multipUed comforts, shall be felt in fhe susfen-
fation of health and life. Then, the earth shall be
covered all over with a happy. Christian people.
In such a state of society, -with all fhe advantages of
a highly improved condition of fhe arts, and universal
industry and economy, if is manifest thaf the earth may
sustain a vastly augmented population. The debris of
the mountains, which time, fhe great chimist, is dis
solving, by means ofhis gases, stored up in fhe atmos
phere and the waters, is making fhe mountains ver
dant almost up fo fheir very summits. Art wUl cut
tiie naked cliffs into terraced offsets for fertile gardens ;
and fhe most forbidding places will become both the
support, and fhe elegant abodes of piety. On such a
system of economy, and industry, and high improve
ment, how much population can this earth, so long de
solate, be made fe sustain ? Would it be extravagant
to say thaf it can sustain fifty fimes, or even a hundred
times its present population ? Suppose, then, fhat it

LECTURES ON UNIVERSALISM. 153
should contain fifty thousand milfions. Suppose all
these are Christ's redeemed saints, and go hence to
people heaven. One generation, of such a population,
would swell, almost beyond fhe calculations of our
arithmetic, fhe superiority of fhe number of fhe re
deemed, already so far exceeding fhe number of the
lost. But Christ shall reign a thousand years. If this
were a literal thousand years, the number of fhe ran
somed gathered in during such a period, should surpass
all our definite conceptions. Yet, according to some
commentators, the thousand years is fo be understood
as prophetically expressing a longer period, by each day
of fhe thousand years being regarded as a representa
tive of a year. This would make the period of
fhe unbroken universal reign of piety, fo be three
hundred and sixty-five thousand years. Perhaps if
is more probable fhat fhe period referred to, under
fhe ferm of Christ's reign on fhe earth, is an indefinite
period of such extent, thatthe human mind cannot ad
vantageously make any expression of it, by numerical
signs. If it be said that fhe truth of this statement
cannot be demonstrated, I reply thaf he who pleads for
large views of fhe Divine benevolence, has no right fo
make the objection. If he says, fhe number of those
converted to God in this world wfll nof be such a large
proportion, fhe burden of proof is wifh himself.
But, we have some reasons for reckoning on such a
long period. Six thousand years God employs in sub-

154 LECTURES ON UNIVERSALISK
jugating our apostate race fo fhe power of truth and
righteousness. Thus far, if has been one continued
and strenuous engagement When fhe victory shall
havebeen achieved, is if reasonable fo suppose, is if ac
cording fo the analogy of things, that fhe conquest
should not be enjoyed for a much longer period than
was occupied in making if ? The amplitude of the pro
visions of grace, and the kind of agency employed fo
reclaim men, and the fact fhat good influences are cu
mulative in fheir nature, while fhose thaf are malign
are suicidal in fheir nature, and the actual subjugation
of the world, and fhe well known fact that God has al
ways taught us, both by his word and providence, thaf
fhe expectation ef a people to serve him has reference
to the posterity of his servants, confirm eur views. Be
sides all this, there are many direct testimonies in the
Scriptures, which show thaf fhe period of Christ's reign
is one of indefinite and large, extent We cite one
passage from fhe prophecy of Ezekiel, fo show fhat
the period ef Christ's reign is one of vast and indefinite
duration. It speaks of Christ's conquest as a gath
ering again of Israel to fheir own land. It seems
to imply a literal return. But whether such be the in
tention bf the prophet, or nof, if is manifest fhat he
means f e represent Christ, who is here intended by fhe
mystical denomination of ' David fheir king,' as reign
ing over fhem fer a period of such long duration, that
it is of no consequence fo suggest a limit He, there-

LECTURES ON UNIVERSALISM. 155
fore caUs it ' for evermore.' The passage is found in
tiie 37th chapter of Ezekiel, from the 21st to the 28fh
verses. 'And say unto fhem. Thus saith fhe Lord God ; be
hold, I 'will take the children ef Israel frem among the
heathen, whither fhey be gone, and will gather fhem
on every side, and bring them info fheir own land :
.Aaid I ¦will make fhem one nation in the land upon the
mountains of Israel ; and one king shall be king f o
them all : and they shall be no more two nations, nei
ther shall they be divided info two kingdoms any
more at all: Neither shall they defile themselves
any more ¦with their idols, nor with their detesta
ble things, ' nor with any ef fheir transgressions ;
but I will save fhem out of all their dwelling-places,
wherein fhey have sinned, and will cleanse fhem : so
shall fhey be my people, and I will be their God. And
David my servant shall be king over them ; and fhey
all shall have one shepherd : they shall also walk in
my judgments, and observe my statutes, and do fhem.
And they shall dwell in fhe land fhat I haye given unto
Jacob my servant, wherein your fathers have dwelt,
and they shall dwell therein, even fhey, and their chil
dren, and their children's children forever : and my
servanfDavid shall be fheir prince forever. Moreover,
I will make a covenant of peace with them ; it shall be
an everlasting covenant with them ;' and I will place
tlifim, and multiply them, and will set my sanctuary in

156 LECTURES ON UNIVERSALISM.
the midst of fhem for evermore. My tabernacle also
, shall be wifh them ; yea, I wiU be fheir God, and fhey
shall be my people. And fhe heathen shall know fhat
I fhe Lord do sanctify Israel, when my sanctuary shall
be in fhe midst of fhem for evermore.'
If must also be reckoned f o be according f o fhe anal
ogies ef God's providence, fo expect a period of im
measurable length shall be occupied wifh fhe reign^of
Christ. We learn from the science of Geology, that
between the creation of fhe matter of our earth, fhe
period which Moses calls ' the beginning,' and before
it was molded info its modern state, immense periods
transpired ; some of fhem probably occupying many
millions of years. Then the forming processes, which
fhe inspired writer afterwards describes, 'were passed
through. Then comes a period of nof less than four
thousand years, in just preparing fhe way for fhe intro
duction of Christianity; and six thousand years are ex
pended in the moral subjugation ef mankind. In all
this there has been an arrangement, possessing the na
ture of a climax. First, there was a dead mass of mat
ter, then fhe lowest forms of organic existence, then
higher forms, then fhe human race, then the process of
fhe recovery of man. When this recovery- shall have
been completed, we should naturally expect fhat the
last, best state ef fhe world would continue longer than
any or all ef those periods that preceded if. The Scrip
tures, we conceive, de not teach anything, at least, that

LECTURES ON UNIVERSALISM. 157
is contrary to such suppositions. But if the human
family only for a few milUons of years shall be redeem
ed in all their generations, how immense 'wUl be the
proportion of the redeemed. ' A great multitude,' tru
ly, ' that no man can number.' For aught that can be
shown fo the cbntiary then, fhe proportion of fhe lest
to the saved may not be as many as one to a thousand
millions. The disproportion may be even greater than
this, by a degree-that surpasses all our powers of arith
metic. We are aware that these views do not make eternal
misery a whit more tolerable fo fhose. fhat endure it.
Great as the disproportion which these views represent
to exist between fhe numbers of fhe saved and the
lost, there may be positively as large a company of the
human family eternally ruined as any of us have ever
supposed. It is also readily conceded fhat these views do not
touch fhe question of the justice of eternal punishment.
That subject was discussed in a previous lecture. But
they meet and satisfy a feeling which is painfully excit
ed by the supposed comparatively large amount ef suf
fering which seemed fo be impUed in fhe doctiine of
eternal punishment That feeling, says fhe objector,
could be satisfied if all are fo become eternally happy,
because, then, though there is indeed much positive suf
fering, yet, on account of its brief duration, there is
little comparatively. But, allow your views of the
14

158 LECTURES ON UNIVERSALISM.
largeness of the amount of happiness brought to our
race, by the redemption scheme, to be far enough ex
tended, and there is comparatively very Uttle suffering
in fhe universe. Heaven is an empirei HeU is only a
prison. K you were fo see a thousand milUons of re
deemed men, all clad in garments of hoUness, and
wearing bright, immortal crowns, and, contrasted with
them, ene lest sinner; and if for. each ene of the lost
you were to see an equal number of the blest, however
far fhe numbers might be extended, as long as this pro
portion were preserved, the, system could not be looked
upon as gloomy and forbidduig.
You say, after all, evil is evil, and no amount ef good,
however great, can diminish its positive undesirablenes&,
I grant that fhe contemplation of evil is in itself pain
ful. But just as you can look upon all the miseries of
earth, in connection ¦with an inconceivably greater
amount of happiness, and find fhe contemplation on
fhe whele cheering ; se you may enhance in your own
mind fhe number of tbe blest, and conceive ef the
amount of happiness as so far exceeding the sum of
the miseries of the lost, fhat the whele picture shaU be
of a most cheering and happy character. If cannot be
denied, fhat if the universe presented two great classes
of moral beings, the holy and happy on the one hand,
and fhe sinful and miserable en the ofher, in such pro
portions thaf the larger part were wretched, it would
be a most painful exhibition. However just the doom

LECTURES ON UNIVERSALISM. , 159
of the lost in each one's individual case might be, if fhe
proportion of the wretched were fhat of a Ibeusand
millions to one happy solitary spirit ; if fhe great part
of God's wide monarchy -were a prison, and only a
small corner could he reckoned as an abode of purify
and bliss, there would be something shocking and even
monstrous in the scene. In such a case, if we were
overwhelmed and confounded 'with proofs fhat no one
suffered more than he deserved, still, we should not be
able te feel that there could be any high and benignant
motive for producing a system that should terminate in
such disaster.
But evil, of any kind, seen in connection wifh an im
measurably greater amount of good, may cease, on the
whole, fo produce any serious unhappiness in the mind
that surveys the vvhole in connection. You see a
friend suffering fhe most excruciating anguish for a sin
gle hour. Your sympathies are painftdly excited.
This is natural ; it is unavoidable when your mind is
fixed upon that one hour of his existence, abstracted
from fhe rest of his history. But, imagine for a mo
ment, thai you are permitted to look upon that hour's
anguish in connection wifh a thousand years of unmin-
gled and exalted happiness. Your mind runs along
through the whole bright and glorious period of that
friend's existence. You tiace out nine hundred and
ninety-nine years, and fifty and one weeks, and six days
and twenty-three hours, that were all, in the highest

160 LECTURES ON UNIVERSALISM.
conceivable degree, joyous. And now you find this one
dark hoUr bf misery midway in that leng career. Are
you made unhappy by_ the whole picture ? No ;
though thaf brief period of .suffering was not one
whit less than if if had been the only hour of your
friend's existence ; yet fhe whole period, including that
hour, is contemplated as an object on which you dwell
with delighted wonder and amazement.
Quite similar fe this is th& influence exerted upon fhe
mind by a largely unequal proportion in the admixture
of sin and holiness in an indi'ridual.
Look at the. great sin of David in relation fo Uriah ;
and, for the sake ef an illustration, suppose this fe be
his only sin. How mournful fhe , event ! How dark
and dreadful the crime ! Look at thaf crime by itself,
and if your moral sense be at all sensitive fo the edi-
ousness of sin, fhe contemplation 'wiU be extremely
painful. Yef, fake in connection with it, his whole
career, and fhe influence is of a widely different
character. Contemplate his youthfiil virtue in his
father's house, and in the court of Saul. Look at his
zeal for fhe cause of his God, his efforts for fhe
well-being of his people, and fhe height of glory to -
which he raised the Jewish nation. Witness his fer
vent prayers, and deep repentance, and the breathing
forth of those exalted strains of piety in his sacred
lyrics. Fellow him info the kingdom of Ged above,
and think of him as haying been there for nearly three
thousand years, serving his Maker in spotless purity,

LECTURES ON UNIVERSALISM. 161
with untiring zeal and constantly expanding faculties.
I say, look at his character as a whole, embracing his
entire existence, and though fhat crime, in fhe abstract,
is not less a crime, yet, such a preponderating amount ef
holiness can lead you fo view his whole existence wifh
delight. Look upon that character as a single picture,
and it is as if you beheld a sheet of burnished silver,
large as fhe canopy of heaven, wifh fhe bright beaming
countenance ef Christ reflected from every part of if,
save in one small spot, where that crime, Uke a raven's
wing, hangs over it, and obscures its lustre.
In fhe same manner you confess you can endure fhe
sight of a great deal of positive misery, if, on account of
fhe shortness of its duration, if be seen te bear almost
no proportion to fhe positive happiness of creatures.
But plainly, if makes ne difference by what means this
large disproportion be attained. It may be by fhe brief
period ofthe suffering, or by fhe comparative smallness
of fhe numbers subjected to it for ever. If fhe number
of fhe wretched and lost he almost no proportion of fhe
whole, and yef no injustice is done, fhe whole picture
will present fhe character and government of Ged in an
aspect of unspeakable beauty and loveliness.
If if be said thaf fhe truth of these statements cannot
be demonstrated, and that the common view is fhat fhe
prison of heU will be larger than the city of the saints,
it is enough to reply, fhat neitjier can the common
theory be demonstrated, and that Christianity is entitled
. 14*

162 LECTURES ON UNIVERSALISM.
to the view that appears en the whole most favorable
to the benevolence of God. But even if we were com
pelled to admit thaf a large proportion of our race are
f 0 be lost, if by no means follows that there is any con
siderable proportion of misery in fhe whole universe,
compared with fhe happiness fhat exists. For aught
that can be proved fo fhe contrary, there may be
a greater number of distinct solar systems in the uni
verse, than there are individuals of fhe human family.
All these worlds may be crowded -with moral beings.
These may be all obedient and happy. This earth may
be the only corner in Jehovah's empire in which rebel
lion has appeared, except what is revealed fo us of
fallen angels. If so, fhe general bearing of this view
upon our estimates of fhe Divine benevolence may be
much fhe same as on the former supposition. Earth
may be a place of conffict, small in itself, but, which
shall be an arena where great principles shall be set-
tied. If may be a Waterloo of fhe Universe ; and by
one brief conffict of a few thousand years, there may be
established principles of the highest import — ^principles
that shall influence happily the whole obedient realm of
God for eternity.
If the views we have taken be in any measure cor
rect, then you, my unconverted friend, are in a pitiable
state of mind. It is pitiable to see such a preponder
ance of good and yet to decline rejoicing in it. After
all we have said ofthe abundance of fhe provisions of

LECTURES ON UNIVERSALISM. 163
grace, you may die. There is bread enough and to
spare, and you perish ¦with hunger. Notwithstanding
the power of the motives to holiness, and the mighty
agencies that are employed to lead you fo your Sa^rior,
you may be lost, God may stretch out his hand, and you
may refuse, till he " shall laugh at your calamity, and
mock when your fear cometh." Admitting all fhat we
have said of fhe surpassmg magnitude of the numbers
saved; admitting fhat not one in a thousand miUions of
the whole race are lost, yet, of the present generation it
must be said, " broad is fhe road that leadeth fo de-
destruction," and you may be one of fhe unhappy mul
titude that go in thereat. How dreadful will be fhe
reflection that you pressed your way do^wn fe destruc
tion under such a system of grace. Compassion bled ;
but in vain, for you. The fountain of life flowed, but you
would not drink. The motives of the Gospel were be
fore you, but you would not give heed fo fhem. In
spired men wrote, martyrs bled. Christians supplicated,
parents entreated, ministers instructed and warned, the
Sa'rior caUed, and fhe Holy Spirit strove, but aU in
vain. If you be lost all this will become matter for re
flection. You will be shut up in the narrow prison.
The littleness of hell, if seems to me, must be one of
tbe things that wiU fill its tenants wifh " shame and ev
erlasting conteinpt" Hell is fhe sink of fhe universe,
info which every thing that is vile shaU be coUected.
If may be positively much larger than any estimate

164 LECTURES ON UNIVERSALISM.
which our imaginations have ever made of its dimen
sions ; and yef, comparatively, if may be only a dark
speck in the wide bright empire of fhe Eternal.
Christ's redemption will be so great, that if shaU be an
overwhelming triumph when he brings his " great mul
titude which no man can number" into his kingdom,
and says to his enemies " Depart ye cursed, into ever
lasting fire, prepared for fhe devil and his angels." 0,
reniember, if you are now ashamed of his cross;
ashamed of being found among fhose who are at pre
sent accounted as a little flock, he will be ashamed of
you, when he ascends to heaven 'with all his redeemed
about him ; and when fhe groans of self-ruined sinners
shall be drowned in shouts of joy, and in songs of praise
to him fhat loved us, and redeemed us to God by his
blood.

LECTURE VII.
CONCLUSION.
Prove all things : hold fast that which is good.— Thes. v. 31.
The Bible lays a broad foundation for free inquiry.
Comparatively disregarding all ofher distinctions among
men, it exhibits their moral character wifh great clear
ness. It places fhe whole race upon one level. If
abases them all, before the infinite majesty. By this
disclosure of man's moral nature, it shows thaf no man
has a right fo dictate another's befief, not only, but
also, thaf every individual is solemnly bound to investi
gate and understand the truth for himself. The Bible
also exhibits a systraa of doctrines, which is, in fhe
highest degree, adapted to promote the same end.
There is something in the scheme of revealed religion,
which is so elevated, and so far off from fhe ordinary
back of human thought, that no man can look af it,
without feefing his faculties aroused, nor dwell long
upon if, ¦with an unbiassed mind, without desiring an
extended and accurate acquaint smce with its principles.
In addition fo all this, fhe Bible challenges inquiry. It
declares the connecfiori between faifh and practice fe
be indissoluble. It gives no ^countenance to thought-

166 LECTURES ON UNIVERSALISM,
lessness, by making religious doctrines a matter of in
difference. On the contrary, it holds you accountable
for your every opinion, and whether you cherish a sys
tem which reflects fhe Ught of heaven, or one which
adumbrates the darkness of hell, it points fo the infal
lible sources of knowledge, and commands you ¦with
authority, to seek for wisdom as for hid treasure. If in
troduces you directly to fhat Sa^rior who is fhe light of
the world ; and if you are not charmed by the law of
kindness thaf dwells upon his Ups, nor led to reflection
by the simplicity and pathos of his instructions, you see
him bidding you fareweU, as he weeps over your un-
wilUngness fo think for yourself, and exclaims, " O thaf
thou hadst known in this, thy day, the things fhat be
long to thy peace ! but riow, fhey are hid from thine
eyes." In the prosecution of these lectures, it has been no
small part of my object, fo convince fhose who are in
quiring for fhe tiufh, fhat the doctiines of fhe Scrip
tures open an extended, and by no means uncertain
field of inquiry ; and that fhey must, if fhey would be
established in fhe tiufhs of Christianity, take the tiou-
ble to examine them for themselves. It is true, if you
approach the word of God, wifh fhe simple desire of
relieving your moral necessities, you will find it like
coming te a fountain of living waters, which can at
once slake your thirst, and give fo your spirit the very
refreshment of heaven ; but if you come to prove the

LECTURES ON UNIVERSALISM. 167
doctrines of fhe Bible — if you come fo confront the
theories of men wifh fhe di^rine testimony, you have un
dertaken another, and a far different work. Superficial
investigations are sufficient to array all fhe objections
against an important doctrine, and to agitate fhe mind
wifh doubts, while clear discrimination, and laborious
study are necessary to settle fhe mind upon fhe firm
foundation of tiuth. On fhe subject of speculative in
quiry into the doctrines of religion, nof less than in sci
entific and literary researches, the saying of the great
EngUsh bard is verified :
" There shallow draughts intoxicate the brain,
But drinking largely sobers us again."
It is with these views fhat I have invited so much of
your attention fo the discussion of a single doctiine.- I
wished te feel that my hearers were fully persuaded on
this subject, and perfectly guarded against the ingeni
ous sophistiy 'with which the truth is often assailed.
In concluding this course it is my design,
I.  To PLACE BEFORE YOU A SUMMARY VIEW OF THE ARGU
MENTS BEFORE ADDUCED.
II.  To CONFIRM THE POSITION TAKEN, BY DISPLAYING THE
CONNECTION AND DEPENDENCE OF THE TRUTHS UPON
'WHICH OUR REASONINGS ARE FOUNDED. AnD
III.  To MAKE AN APPLICATION OF THE SUBJECT.
Our first lecture embraced direct arguments drawn
from four classes of Scripture quotations.

168 LECTURES ON UNIVERSALISM.
I. The promises of the Gospel ; respecting which we
estabUshed these two positions : —
1. That fhey chiefly refer fe these peculiar blessings,
— perfect hoUness, and eternal happiness.
2. That these blessings are, by all fhe premises of
fhe Gospel, clearly and distinctly restricted fo a certain
class of men — fe a class ef men whose character is ac
curately defined in fhe Scriptures.
These positions ha'ring been clearly established, we
went en fo shew, fhat from fhe fact that eternal life is
promised to a defined character, it is undeniably im
plied, that there are other characters which do nof fall
within fhe terms of that definition, and who are conse
quently excluded from a participation ef fhe promised
blessings. It would manifestly be as idle and sense
less to promise eternal happiness to fhe righteous, while
all are subjects of fhe promise, as if would be fo prom
ise fhat fhe sun shall arise, or fhe rains shall descend
upon fhe righteous, while these blessings are continu
ally bestowed alike upon the eril and fhe good. And
if would be as absurd to restrict the promises of eternal
happiness to fhe righteous, if all are to be considered
such, as it would be for a civil government fo make a
legal provision in behalf ef a definite class of our popu
lation, when there were nof, and could nof be any ofher
class in fhe nation.
We next adduced a class of passages which plainly
teach thaf there shall be a constrast between fhe future

LECTURES ON UNIVERSALISM. 169
state of the righteous and the wicked ; and that, conse
quently, the ferments ef hell are as certain, and as en-^
during as the bliss of heaven.
We adduced a third class of passages which repre
sent men as in danger of eternal punishment ; shovring-
thaf he, who blasphemes against the Holy Ghost, has
never forgiveness, but is in danger of eternal damna
tion ; and that professors of reUgion are admonished,
lest fhey should fail of the grace of life ; and that it
was urged by our Savior, as a reasonable ground of
fear, that after fhe body is killed, Ged can destroy both
soul and body in hell.
We then concluded our direct testimony from the
Scriptures, by citing a class of texts which teach fhat
the punishment of some men is remediless — passages
representing fhem as subjected fo judgment without
mercy — as never having forgiveness, and as being de
stroyed without remedy.
Our next lecture was wholly taken up with a refiita-
fion of fhe four principal arguments offered in favor of
fhe doctrine of universal salvation.
That you may take a comprehensive view of this, I
will lay before you a very brief analysis of the whole
lecture. The arguments considered, were drawn from
four sources.
1. From fhe justice of God.
2. From the universal goodness of God.
3. From the atonement of Christ.
15

170 LECTURES ON UNIVERSALISM;
4. From direct Scripture testimony.
We first considered fhe docfrine of punishments be
ing merely disciplinary ; and showed that it contained
the following absurdities and contiadictions to admitted
truths. 1. According to this docfrine, fhe curse of the Di
vine law is nof a real curse, but a blessing ; and fhe
best thing which God can give to one in the sinner's
circumstances. 2. There is no distinguished mercy in fhe salvation
of sinners, because they have a right fo it on fhe ground
of law, and cannot be deprived of it withouf manifest
injustice. 3. If contradicts all idea of forgiveness, because fhe
sinner needs ne forgiveness after fhe claims of justice
are satisfied.
4. If impfies thaf if Christ delivers from fhe curse of
fhe law, then he delivers from the means of repentance ;
because, by the supposition, all fhat the law denounces
agmnsf the transgressor is chastisement sufficient fo
lead him fo repentance.
In fhe second place, we adduced another class of
considerations, which plainly and directly show, fhat
justice is not satisfied wifh a mere discipline, intended
for fhe good of fhe sufferers.
1. The terms in which the penalty of fhe law are an
nounced, are inconsistent with such an idea. The terms,
" wrath without mixture," " cur^e of the law," and

LECTURES ON UNIVERSALISM. 171
" fiery indignation," cannot, by any stretch of imagi
nation, be understood f o mean salutary chastisement
2. Such terms never are used among men to signify
the chastisement which parents inflict upon children for
their good. They never "speak ef cursing fhem, or
pouring out their fiiry upon fhem, for their good.
3. God often speaks of chastising fhat class of peo
ple, who are, by way of distinction, called fhe children
of Ged, and fheir afflictions are said fe work out for
them an eternal weight ef glory; but damnation is
never said to produce the same effect
From this we proceeded f o answer several arguments,
which are often adduced, to show that if weuld be cru
el and unjust to punish men eternally.
If is said that there is not sufficient difference be
tween fhe most imperfect character of fhe righteous
and the best character ofthe wicked, fo make it reason
able to doom one to eternal punishment, and not fhe
other. This argument is a begging of the question, because
we maintain that bpth deserve it, and that one is deliv
ered from it by forgiveness, while the ofher suffers
what he deserves.
2. If is argued that life is too short to contract guilt
enough fe deserve eternal punishment.
Our answer is, fhat fhe length of time in which a
crime is committed, has no necessary connection wifh
the guilt which attaches to the offender. A man may

172 LECTURES ON UNIVERSALISM.
commit murder, and subject himself to capital punish
ment in a moment : And a man may reject the everlast
ing favor of his Maker in the same time.
Again ; it is alleged fhat fhe creature is finite, and
therefore cannot deserve an endless punishment. To
this I reply,
1. Thaf his powers of sinning are not mere limited
than are his susceptibUities of suffering; hence, there is
no mere reason why his sufferings should not be end
less, than there would be if his powers were indefinite
ly increased.
2. God is under no obligation to reclaim the sinner ;
he does not always do if in this life, and he is no more
bound fo do it in fhe life f o come. Most of the same
objections, also, as were raised against discipfinary pun
ishment, may be made ¦with equal force, against every
argument drawn from fhe justice of Ged, in favor of
universal salvation. The arguments drawn from fhe
goodness of God, are, for fhe most part, of fhe same
type with those professedly drawn from Divine justice,
and are answered in the same manner. A few distinct
particulars shall be briefly noticed.
1. It is said, that though men do, in stiicf justice de
serve eternal punishment, yet, fhe boundless compassion
of God will save all men.
Answer : this argument gives up the whele of the
reasoning from Divine justice, and admits that some

LECTURES ON UNIVERSALISM. 173
men ¦will be eternally miserable, if goodness can suffer
perfect justice to take place.
2. It is alleged that we cannot conceive that so good
a being as God will leave any fo eternal punishment.
We reply, It is just as easy to conceive thaf he ¦will
leave some fo eternal suffering, as fo conceive that
he will leave fhem to sufferings of a day, a year, or a
lifetime : so in fact, if Divine goodness require thaf suf
fering should cease, it requires just as much fhat if
should cease af once, or that if should never have been
admitted into the moral system.
3. It is confidently asserted, that the eternal misery
of any part of fhe human race, cannot be for fhe good
of fhe universe.
This is fhe thing which ought to be proved, but
which I have never known attempted ; and assertion is
nof evidence.
We next considered fhe argument drawn from the
universality of fhe atonement, and showed fhat the
atonement, in its nature, does not secure the salvation
of any individual, but that faith and repentance are in
dispensable te its application. We then concluded
with an exammation of some of fhe principal passages
of Scripture, adduced to support the doctrine of univer
sal salvation.
The next branch of our argument, wifh which the
whole of our third lecture was taken up, was drawn
from fhe Providence of God, and was intended as a
15*

174 LECTURES ON UNIVERSALISM.
confirmation of the direct reasonings employed in the
first lecture. By following the history of the Church,
we found if to be a universal principle of fhe Divine
goyernment, that when God bestows signal blessings
upon his Church, he does, at the same time execute sig
nal judgments upon his enenues. This he did, in his
treatment of Noah, and fhe eld world — ^in fhe deliver
ance of Lot, and the destruction of Sodom — ^in the de
liverance of fhe Israelites, and the overthrow of the
Egyptians — in fhe defiverances by fhe judges — ^in the
destruction of Jerusalem, and fhe enlargement of fhe
Church ; and in fhe shaking of fhe nafions by Luther
and his .coadjutors ; and this he is doing by his provi
dences af fhe present day. From this principle, we in
ferred that the final triumph bf the Church, and fhe
final overthrow of her enemies will take place at the
same time ; that God is now acting out fhe eternal
principles of his moral Goyernment before our eyes ;
and thaf, therefore, we may expect fhat there 'will be a
difference between the righteous and fhe wicked fe all
eternity. In eur fourth lecture, we took it for granted that
either fhe system embracing fhe doctrine of eternal
punishment, was fhe true reUgion, or else fhe docfrine
of universal salvation had fhe superior claim fp be con
sidered fhe Gospel pf Christ
We then attempted to test the two systems, by con-

LECTURES ON UNIVERSALISM. 175
trasting their moral influence. We commenced our
contrast 'with this general preposition :
Universalism does not produce a religious life ; while
THE system opposed TO IT, DOES PRODUCE GENUINE PRAC
TICAL PIETY.
This proposition we illustiafed under fhe five follow
ing particulars.
I. The system which contains the doctiine of eternal
punishment, leads many persons to come out from the
world and profess religion ; but Universalism does not.
II. Thaf system which contains the doctrine of eter
nal punishment, leads to a life of prayer ; but Univer
saUsm does not.
III. That system which contains the doctrine of eter
nal punishment, leads men to active exertions, to send
fhe Gospel fo the destitute ; but Universalism does not.
IV. Thaf system, which maintains fhe docfrine of
eternal punishment, often reclaims men from vicious
habits, and from a Ufe of sin ; but Universalism does
not. V. Thaf system, which holds the doctrine of eternal
punishment, never occasions distress in a dying hour ;
but Universalism frequently causes fhe most distressing
apprehensions on a death-bed.
From this contrast we inferred, that Universalism
cannot be the true religion. It leads not even to the
profession of piety ; it silences the voice of prayer ; it

176

LECTURES ON UNIVERSALISM.

refuses to send fhe bread of Ufe fo the destitute ; if re
claims nof the vicious from fheir sins; and it often
leaves the soul to fearful forebodings en fhe bed of
death. After aU this^ we were aware that the feelings of
many who hold the doctiine of universal salvation, might
remain unsatisfied. An impression might stiU remain,
that eternal punishment is more than strict justice can
require. Accordingly, we endeavored, in our fifth lec
ture, fo shew, —
That the doctrine of eternal punishment has no appa
rent INCONSISTENCY WITH THE- PRINCIPLES OF JUSTICE.
For this purpose we drew out and exhibited four ar
guments. We maintained
I. That the analogies between our primary notions
of justice and fhe idea of eternal punishment, go far to
create fhe presumption thaf such a punishment implies
nothing contrary to simple justice.
This thought was dwelt upon in three several in
stances; as
1. We count if no injustice f o submit f o men's choice,
the high alternatives of good and evil. God has actual
ly dene so in the present world ; and as far as we can
see, there is no injustice in offering fo men his eternal
favor, and at the same time allowing fhem fo decline
receiving if.
2. If is a universal impression, that an injured party
cannot be under obligation fo one who perasts in wrong

LECTURES ON UNIVERSALISM. 177
doing to reclaim fhe guilty. Ged actually does leave
men unreclaimed for eighty years together in this life.
There is no more apparent injustice in leaving fhem
unreclaimed for eighty years on the ether side of the
grave, than there was in lea-ring fhem unreclaimed for
the same period on this side. Nor can you assume any
point in eternity, however distant, in which the sinner
may have just cause of complaint if God does nof then
reclaim him.
3. It accords equally wifh our primary notions of jus
tice that fhe subject of a good government may forfeit
finally fhe favor of that government If the subject
and fhe government be immortal, fhe forfeiture and
punishment must be immortal. We observed that,
n. There is good reason for thinking, thaf no ofher
penalty f o fhe Divine law could produce so much holi
ness and happiness in fhe universe, as eternal punish
ment. The motives drawn from such punishment are,
like fhe motives drawn from goodness and mercy,
infinite. If is fhe only 'riew of punishment which is, in
fact, effectual, in this world, and we have no evidence
thaf any sinner could possibly be reclaimed without it.
If may, also, for aught we know, be necessary for secur
ing fhe saints against falling, in a future state, and the
amount of suffering may be less, under such a penalty,
than under any of a milder character ; so fhat this pen
alty may save more suffering, prevent more sin, and
produce more holiness and happiness, than any other
penalty could possibly do.

178 LECTURES ON UNIVERSALISM.
III. It is not unreasonable to suppose, fhat sinners
deserve eternal punishment, when we consider the na
ture of sin. Sin, in its tendency, would destroy all the
good which fhe Divine law is adapted te secure. It is
a violation of infinite authority. If is also a voluntary
rejection of God's eternal favor.
rv. The consistency ef eternal punishment -with per
fect justice, is inferred from fhe fact, thaf men, when
they are convinced of sin, confess, themselves, that fhey
deserve it This we consider as an admission of the
guilty, which could not fake place on any other sup
position than thaf of a real desert of endless punish
ment. In our sixth Lecture, we considered a difficulty
arising from certain views of fhe Divine goodness.
We have now gone through with a brief summary
¦riew of fhe principal arguments presented in these lec
tures. In the first we have four direcf arguments, each
one of which proves fhat the doctrine of eternal punish
ment is contained in fhe Scriptures. The second con
tains a refutation of the chief arguments adduced in fa
vor of universal salvation. The third confirms the
doctiine of eternal punishment, by a view of the provi
dential government of God. The fourth shows thaf
that system which maintains fhe docfrine of eternal
punishment, has a higher claim to be considered the
true religion than UniversaUsm, inasmuch as its moral
influence is of a far happier character. The fifth evinces
the consistency of eternal punishment with the absolute

LECTURES ON UNIVERSALISM. 179 ¦
and perfect justice of God. And fhe sixth exhibits
large views of the Divine goodness, as being consistent
¦with eternal punishment.
To, this body of evidence we add one argument
drawn from fhe connection of some of fhe principal
truths before dwelt upon. For fhe sake of an ample
illustration of our proposed argument, let me suppose
you carried beyond fhe precincts of this Uttle world,
and set down upon one of fhose superior planets, which "
conceals its history and its condition frem our minds.
Suppose, now, that you find it at once to be a scene of
deeper interest than you had ever been conversant ¦with.
You see before you, rising in an hundred fold greater
grandeur than this earth is wont fe exhibit, fhe moun
tain furbaned with snow, and mantled in fhe mist of by
gone centuries. You see the cataract whose deafening
roar and whose ocean-like volume seems to tumble
from the very heavens, and to overwhelm your spirit
wifh a pleasing awfulness. The cascades are mere
playful, and fhe fountains gush and sparkle with fhe
very Ufe fhat belongs fo the living waters of heaven.
The sun sinks in a purer flood ef glory, and fhe western
cloud ef evening throws back a richer and moi'e chas
tened hue than earthly scenes have eyer exhibited. The
landscape presents a more delightful carpet of green,
interspersed with flowers of unfading beauty. The
forests also breathe a richer fragrance, and resound
¦with a heavenlier melody. You cast your eyes also
upon its ¦wide expanse of purifying wafers, compared

180 LECTURES ON UNIVERSALISM.
with which our oceans dwindle into insignificance.
The canopy ever your head is fike a splendid roof of
silver. The stars have such a magnitude and such a
lustre, that fheir clusters seem like immense chandaliers
hung from the ceifing above, and that world assumes
the appearance of a magnificent temple of God, deco
rated and lighted up for devotion.
You look upon its inhabitants, and there you find
fhe same superiority. Its institutions are more happy
and permanent Its laws possess more majesty, in the
eyes ofthe people, and virtue seems fo possess greater
charms with fhem, than wifh any community on earth.
You examine its government, and you find that if is ad
ministered wifh the most consummate skill. Yet you
find transgression there, and you are fold fhat fhe gov
ernment will in a few years call every offender to ac
count, and fhat a part will be pardoned, and a part will
suffer capital punishment tor their offences. Your in
terest is awakened to fhe most intense degree, and you
are resolved fo inquire fo your satisfaction, whether
such a good and happy government can punish any of
its subjects wifh death. You resort to fhe statute book,
and you find a large class of passages interspersed
through it, which promise fo certain defined characters,
fhat fheir crimes shall be pardoned, and fhat fhey shall
nof suffer capital punishment By this information,
you are brought, af ence, fe thfe conclusion, thaf fhe
government will, in some instances, at least, inflict cap-

LECTURES ON UNIVERSALISM. 181
ital punishment. But you proceed wifh your investiga
tions. You next find a numerous class of passages, in
which a distinct contrast is exhibited, between the fu
ture condition of that class, who shall nof be punished
capitally, and others. You find these, also, scattered
through the statute book, in a promiscuous manner.
Now, this last class ¦will not only bring to your mind a
striking evidence of fhe existence of a law, which in
flicts such punishment, but you will also discover fhe
most convincing of all evidence, in fhe concurrence of
the fwe classes ef passages When fhey are both feund
incidentally scattered through the book of laws. You
pursue your reading, and your attention is next arrested
with a class of allusions to fhe dangers in which cer
tain persons are, of falling under fhe stroke of death
from fhe arm of public justice. You then find still other
declarations setting forth fhe condition of some as utter
ly hopeless — as about to suffer fhe punishment of death
without mercy, and as precluded forever frem the hope
of forgiveness. Would not fhe incidental co-existence
of these facts make a chain of evidence which no ration
al mind could resist ?
Suppose now you leave the statute book, and travel
through thaf immense and wonderful empire. You disr
cover no actual executions, but you find strong build-
inffs, in which miserable 'wretches are confined. You
see them through their prison grates — their character
is nof improved — they bite their chains, and rav
16

182 LECTURES ON UNIVEESALISRJ
around their place ef confinemenf, and curse fhe govern
ment fhat placed fhem there. Hope has fled frem
their countenances, and their eyes bespeak an expecta
tion of a more dreadful punishment You never see
any punished capitally ; but you see punishment inffict
ed without any reference to reclaiming the offender —
you see the most terrible exhibitions of public justice,
evidently inflicted with fhe simple design ef inspiring
others with fhe fear of offending, and for the purpose of
maintaining the majesty of fhe laws. YoU see some
hurried away in fhe most vengeftil manner inte a dark
prisen, which no spectator may enter and return in
peace. Wifh these, facts in your mind you resort again
f o the statute book, and find if declared there, that these
incomplete judgments were intended fo give premoni
tions of fhe great day of trial, and that fhose who have
been torn away from society and incarcerated in an
inaccessible dungeon, are set forth forth for an example
thaf others might be warned. You again turn fe an
actual inspection of the state of society, and you find a
division in fhe community wifh regard fo the very
question which you are discussing. Some affirm thaf
the government will punish capitally, when fhe great
day ef trial shall arrive ; while others deny it. But
you observe this ohe peculiarity wifh regard fo the two
parties, that when the virtuous become vicious, and es
pecially when their moral defection becomes great, then
such often embrace fhe notion that capital punishment

LECTURES ON UNIVERSALISM. 183
is unjust, and that it 'will never fake place. On the
other hand, when any are reclaimed from a Ufe of trans
gression, fhey uniformly hold fo fhe opinion fhat such
punishment is just, and fhey themselves expect to es
cape in no ofher way than by means of a pardon. You
find, in short, that those who believe in capital punish
ment often fall into a disbelief ofthe docfrine ait the last
end of a long series of moral defections : but you never
find ene who believes in an universal exemption from
death, falling into fhe befief of capital punishment at
fhe last end of a long series ef crimes. You find in
short, that fhe docfrine of universal exemption from
death is most agreeable to fhose who have nof repented
and sought the pardon of their offences. Under such
circumstances, you can scarcely keep from your mind
the old adage —
" None ever felt the halter draw
With good opinion of the law."
Now, viewing fhe connection ef these facts wifh the
passages before found in fhe statute book, could if any
longer be a doubt in your mind, whether that govern
ment weuld punish spme ef its subjects wifh death or
nof ? Would nof fhe incidental agreement of all these
truths furnish an argument of more weight, if possible,
than fhe whole body of direct testimony ? The prom
ises of deliverance from death to some, would prove
the fact that others must be punished capitally. The

184 LECTURES ON UNIVERSALISM,
contiasf between the condition of those who are deliv
ered and others, would prove it The warnings of
danger would prove if. The threatenings ef death
without deUverance ; of wrath vrithout mercy, would
prove it. The actual existence of vindictive punish-
ment,'wou]d confirm it And fhe moral influence of a
belief in capital punishment, contiasf ed with fhe moral
influence of denying fhe doctiine, would show beyond
all doubt, thaf if fhat goyernment were wise and disin
terested ; if if sought the best good of its subjects, it
must maintain, by a practical execution, the doctrine of
capital punishment. Yef, I say, this whole body of evi
dence does not possess more weight than fhe connec
tion — the incidental agreement — of these facts pos
sesses. Now, we have these very facts, and this incidental
agreement of truths in the case before us. We live in
a province of Jehovah's empire. We find in fhe stat
ute book which he has given us, these promises ef eter
nal happiness to a defined character : we find this con
trast between the condition of fhose who shall be eter
nally happy, and ofhers ; we find these warnings of the
danger of losing fhe soul, and positive threatenings of
remedUess punishment We look abroad upon the
beginnings of his government here, and we see abund
ant evidence that God is now acting upon the very
principle of setting mercy and justice over against each
other, and we are confirmed in the belief, thaf he wiU

LECTURES ON UNIVERSALISM. 185
act on that principle forever. We look at fhe moral
influence of fhe system which holds fo eternal punish
ment ; we contrast it with fhe moral influence of fhe
opposite system, and find fhem as opposite as light and
darkness. Take one more brief illustration of -the argument.
Suppose it should be matter of dispute, whether I have
intended to maintain, in these Lectures, fhe doctrine of
endless punishment. You might first quote numerous
declarations and classes ef expressions, fo show fhat
such was my design ; and then you might raise a still
stionger argument by displaying fhe incidental agree
ment ofthe several parts of the course, and fhe leading
principles which were aimed fo be supported through
out When these passages were quoted, and the facts
that Universalism exists, and that many such a,re in
this community, were sustained, and the agTcement be
tween these passages and these facts, and the connec
tion in fhe course of Lectures were fully displayed,
scarcely any one could doubt thaf these Lectures were
designed fo sustain the docfrine ef eternal punishment.
And yef I fancy that no candid and rational mind can
look af fhe connection and agreement of the truths thaf
appear in fhe Bible, and in providence, and feel any
more doubt that God has intended by these truths fo
teach the doctrine of eternal punishment, than fhat I
have intended by these Lectures fo maintain the same
sentiment. 16*

186 LECTURES ON UNIVEKSALISM.
In application of this subject, permit me to remark
I. — That the instructions of the Scriptures, on the
SUBJECT of future punishment, ought to be REGARDED
'WITH DEEP AND SOLEMN INTEREST.
This momentous' doctrine is set forth wifh great
clearness in the sacred volume. It is mingled with all
fhe proffers of mercy, and breathes through all fhe
promises of fhe Gospel. If is one of those great car
dinal truths, of which it seems as if fhe whole sacred
volume was written te defend it And yet there is
scarcely any docfrine which so disobliges a large class
of bearers, as this very truth. If the minister of Christ
sets if forth plainly, he is often heard with impatience.
Yet why should if be so ? Would he appear like a
more disinterested friend if be told you that you should
have peace though you walked after the imagination ef
your own heart ? Weuld he have a better claim upon
your kind feelings if he seldom approached the subject,
and then presented if in a slight and easy manner ? On
fhe contrary, does he not really deserve best at your
hands who regards your interest more than your gppd
graces, and who never keeps hack the most unwelcome
truths fer the sake of your favor ? 0 if is cruel as the
grave, it is requiting evil for good, when men complain
of the severity of a faithful and affectionate preacher of
the gospel, as if he indulged himself in a malignant

LECTURES ON UNIVERSALISM. 187
pleasure in setting forth their danger. But all this
were nothing, if it were not at the same time requiting
the blessed Savior evil for his good, and hatred for his
love. He taughf fhe doctrine of eternal punishment
wifh frequency, and with amazing earnestness. He
came down from heaven, and abased himself to fhe
condition of a servant, thaf he might show men their
danger, and provide for fhem a remedy. He bore testi
mony to his earnestness by dying upon fhe cross, and
proposing eternal deliverance through his blood. Is it
nof then fhe highest ingratitude fo complain of fhe very
revelation which we never should have known, till fold
by fhe undying torments of hell, unless fhat Savior had
revealed it to give efficacy f o his purposes of grace ?
But who of you, my friends, would be 'willing thaf your
selves and ofhers should be free from fhe influence of
fhe truth defended in these Lectures? Would you
Uke to see fhe whole community freed from' fhe fear of
God, and of eternal punishment ? Would you Uke to
be freed from fhe influence of this truth upon your
selves ? Its motives fo fear, and its disclosures of fhe
nature of sin, are indeed overwhelming, but do net
therefore cast it from you; rather ponder upon the
solemn import pf eternal punishment — ask yourselves
what if is to be destroyed without remedy, and to suf
fer the destruction of both soul and body in hell ? In
quire if it be not a real fact, thaf you have set at
naught the favor of your Maker ? Ask yourselves if

188 LECTURES ON UNIVERSALISM.
you do not deserve to lose that favor, and if you
ought not to be sensible of your exposure to eternal
pumshment, fhat you may seek a timely deUverance ?
II.  In VIEW OF THE TRUTH MAINTAINED IN THESE LEC
TURES, WE SEE THAT MANY OF YOU ARE IN ACTUAL DANGER
OF ETERNAL PUNISHMENT.
¦ If is one ofthe first principles of fhe gospel, thaf sin
ners are condemned already, and fhe wrath of Ged
abideth on them. It is for this very reason fhat Christ
has died for fhem; it is fer this very reason that he now
offers them forgiveness. If you are yet unreconciled to
your Maker, you ought fo regard yourselves as on fhe
way fo execution. Think not fhat all fhe kindnesses
which you are receiving af fhe hands of God, are any
pledge for your deliverance. He gives you these that
he may urge upon you, with more tenderness and effect,
the offers of a free pardon of all your offences. But
he 'will nof relax in the least fhe rigor of his law. He
will nof diminish in the least its eternal and , tremen
dous penalty. For you there are but two possible con
ditions. You must return fo fhe bosom of your God, on
fhe ground of a gracious pardon, or you must sink un
der fhe unmitigated curse of thaf law, which says noth
ing except " the soul that sinneth if shall die." The
language of fhe Savior fo you is, agree with fhine ad
versary quickly, whilst thou art in the way with him,.

LECTURES ON UNIVERSALISM. 189
lest he deliver thee fe the officer, and thou be cast into
prison." I know that there is a Savior provided :
that his grace is offered freely, and fhe door of heaven
is set open before you as wide as fhe gates of fhe
morning — ^buf still, I proclaim if, you are in danger of
eternal damnation.
The mere possibility of reconciliation does not pre
vent this danger from being real and great. Suppose
it were a fact, tested by sufficient observation, fhat of
that unhappy portion of fhe community who make an
excessive use ef ardent spirits, nof one in five is ever
reclaimed ; four of them die through intemperance,
while ene is saved from it Do you not see that in
such a case every intemperate man is in extreme
danger ? There is, as we should say, but one chance in
five fhat he ¦will ever be reclaimed. Yef there are no
physical hindrances in the way ef any ; any one may
turn from his evil habit. But danger is proportioned fo
fhe strength of fhe habit, and to its delusive influence.
And this danger is fairly estimated by fhe proportion of
such persons as die unreclaimed. Just such is fhe
danger that arises from the power of sin. The possi
bility, fhe perfect practicability of becoming reconciled
to God, does not preyent if, so long as in a great ma
jority of instances men do nof turn from their sins, and
become fhe heirs of eternal life. Of all the impenitent
thaf are here this evening, it would be strange if one

190 LECTURES ON UNIVERSALISM.
in five- should die a Chrssfian. There is no impossi
bility — no physical hindrance, to prevent any ene of you
from turning fo God immediately — but, I say, it would
be singular as a matter of fact in this community, and
in this age, if- one in five of the impenitent, in such an
assembly, should depart this life in .the faifh ef fhe gos
pel. Then I say your danger is extreme. Sin pos
sesses a delusive, a destructive influence. The greater
part of those under its power go unreclaimed to fheir
graves, and tb fhe judgment bar. Think of the impeni
tent men that have died in this place within the last
year, how few ofthem left any more evidence of being
Christians, than you would if called away this moment.
Yef are you not pursuing fhe same course ? Many of
them heard, reflected, and were half resolved, af differ
ent times, to become Christians. I have sometimes
.wished, my friends, that I could present fo your ¦riew fhe
images of wo that are found " where hell and horror
reigns." 0 if you could see the look of undying
agony ; fhe despairing, wretched aspect ; fhe impatient
blaspheming spirit ; if you could dwell upon his com
pany and his employment ; if you could see fhe
quenchless fires, and fhe deathless worm, — if you could
comprehend the amount of accumulating and unending
misery, and see all the eternal horrors that hang around
the second death, if might produce the most salutary
effect. But no, I am mistaken, for I remember thaf

LECTURES ON UNIVERSALISM. 191
there was one, who rose up from the bed of fire, in
which he was weltering, and seeing Abraham afar off,
begged, that a poor beggar thaf was, might be sent
vrith ene drop of water to cool his burning tongue ; if
was denied — he had had his good things in this life. —
Then he begged again that Lazarus might be sent fo
his father's house to warn five thoughtless brethren.
Abraham declared (o him that fhey had Moses and fhe
prophets ; and, said he, let fhem hear them. Nay,
Father Abraham, said the sufferer, but if one went
from the dead, they will repent ; but Abraham repUed,
if they hear nof Moses and fhe prophets, neither -will
they be persuaded, though one rose from the dead. It
is So ; we need not wish fhe motives to repentance fo
be increased. It is idle, if is presumptuous fo indulge
such a wish. God feels an infinitely deeper compas
sion for impenitent sinners than we do. He has done
all he can, in providing motives. Here is the pure and
perfect law. There Ues its sentence of eternal punish
ment. Here stands fhe bleeding sacrifice, fhe Son of
God, showing the hands fhat were nailed fo the wood,
and his wounded side. Here is fhe offer of a gratuitous
pardon. Yonder is fhe Ne.w-Jerusalem, with its gates
of pearl thrown open before you. Below it is the pit
of hell, sending up the smoke of fhe torment of its in
habitants. With all these scenes revealed, ppor sinner,
you are yef unconverted! And what can God do

192 LECTURES ON UNIVERSALISM,
more? Justice has raised his sword ; I heard him cry,
" Cut if down — why cumbereth it the ground ?" Sin
ner, your insulted Savior rushes between you and the
stroke, and pleads, spare it a little longer — spare it
this year, also : if if bear fruit, well — if nof, after that,
thou shalf cut it down. Will you turn fe that merciful
Savior ? He that believeth, shall he saved ; but he that
believeth not, shall be damned ?

ADVERTISEMENT.

NEW YORK,
SUNDAY SCHOOL AND JUVENILE BOOK DEPOSITORY,
Brick Church Chapel, 145 Nassau Street,
Opposite the American Tract Society's House.
JOHN S. TAYLOR, Agemt.

John S. Taylor & Co. Theological, Sunday School and Juvenile
Publishers and Booksellers, Brick Church Chapel, No. 145 Nassau
Street, (opposite the American Tract Society's House) have on
hand a choice selection of Miscellaneous 'W^orks, suitable for Sunday
School Libraries ; together with Theological, Classical, Moral and
Religious Books, Stationery, &c. all of which they will sell at the
lowest prices.
Publications of the American Tract Society, the Massachusetts Sab-
hath School Society, and the American and Episcopal Sunday School
Unions, supplied at the same prices as sold at their respective Deposito
ries.

VALUABLE RELIGIOUS BOOKS
PUBLISHED BY J. S. T. & Co.
Christian Experience, by the author of Christian Retirement, 1 vol.
12mo. cloth.
Lectures on Universalism, by Rev. Joel Parker, D. D., President of
the New York Theological Seminary, 12rao. cloth.
Jacob Wrestling with the Angel, and Solomon the Shulamite, by
Krummacher; author of Elijah the TIshbite, 1 vol. 12mo. cloth.
Cornelius the Centurion, by Krummacher, 1 vol, 12mo. cloth.
The Backslider, by Andrew Fuller, with an introduction by John
Angell Jaraes, ISmo.
Christian Love, or the Duty of Personal Effort for the Conversion
ofthe Impenitent, 32mo.
Glimpses ofthe Past, by Charlotte Elizabeth, 18mo.
Alice Benden, a true narrative, by Charlot'e Elizabeth, 1 vol. 18mo.
Flower Faded, by Rev. John Angell James, 18mo.
The Flower oi^Innocence, by Charlotte Elizabeth, ISmo.
Sermons by the late Daniel A. Chirk, 2 vols. 12mo. cloth. '
The Ministry We Need, by Dr. Cox.
-17

194
Rocky Island and other Parables, by Wilberforce, author of Agathos,
1 vol. ]8mo.
The Cause and Cure of InfideUty, by Dr. Nelson, ISmo.
JUVENILES.
The Star, by Charlotte Elizabeth, 18mo".
Good and Bad Luck, by Charlotte Ehzabeth.
Little Oaths, by Charlotte Elizabeth.
The Visit; a Narrative of Facts, by Charlotte Elizabeth.
James Orwell, the Mountain Cottager, by Charlotte Elizabeth.
The Golden Image, by Charlotte Elizabeth.
N. B. — J. S. T. & Co. have in press a complete series of Juvenile
Books, by Charlotte Elizabeth, to be completed in fifly-twt) numbers
— ^price six cents each.
Any useful books to be had in New York furnished at their store
at the lowest cash price.

NOTICES.
From ihe Christian Intelligencerof March Zlth, 1841.
Christian Experience, as displayed in Hie Life and Writings of
St. Paul. By the author of "Christian Retirement." First Ameri
can, from the seventh London edition. New York : John S. Taylor,
145 Nassau street, 1841, pp. 418, 12mo.
The author's former work, " Christian Retirement," consisting of
a series of reflections on different topics, is highly esteemed, and
has gained a large circulation, both among British and American
Christians. The present work gives a detailed view of Christian
experience, as exhibited in the life and writings of Paul. We have
read it with interest and deUght, and we think it will prove a favorite
with those who have " tasted that the Lord is gracious," and to
whom Christ is precious. It clearly unfolds, and applies the distin
guishing doctrines of grace, and lays open the workings of a heart
disciplined in the divine life. We feel obliged to Mr. Taylor for
selecting for publication a volume of such pecuUar excellence, as to
prove to the Christian full of marrow and fatness.
From the New York Evangelist, March 20th, 1841.
Christian Experience, as Displayed in the Life and Writings of Saint
Paul. By the . Author qf " Christian MetiremeM." New York :
John S. Taylor.
To those who have perused the excellent work of this author —
" Christian Retirement," and retain any thing of the pleasing and
salutary impression which it could scarcely fail of producing, it will
be no common recommendation of this volume, that it does not fall
behind its predecessor. There is the same spirit of gentle piety,

195
the same grace and eloquence of manner, and the inculcation in a
practical form, of great theological truths. It consists of a statement
of the principal features of the character of the Apostle, and of the
events of his history, and those practical and devotional reflections
which they so naturally suggest, and so forcibly impress.
The style in which it is published is certainly elegant, and reflects
not a little honor upon the taste and enterprise of its publisher. It
is refreshing to see a good hook in a good dress, and in our view,
greatly enhances its value.
From the New York American, March 20th, 1841.
Christian Experience, as displayed in the Life and Writings
of St. Paul. By the author of " Christian Retirement." First
American, from the seventh London edition. New York : John
S. Taylor, 145 Nassau street, 12mo. This is emphatically a. good
book. Next to the Savior of mankind himself, there is perhaps, no
character in the New Testament, on which the Christian can dwell
more pleasantly or more profitably, than on that ofthe devoted, self-
denying Apostle ofthe Gentiles. The author ofthe work before us,
follows St. Paul from his conversion on the road to Damascus,
through the whole of his chequered and interesting course, often
interweaving with his narrative the Apostle's own energetic lan
guage, and presenting on every page a rich banquet for the Christian
heart. The style of the work is easy, chaste, and not unfrequently
elegant. "The volume is embellished by a beautiful and appropriate
engraved tifle page, and as a specimen of typography, reflects credit
on a publisher who is always neat and tasteful.
From the Times and Evening Star, March 2ith, 1841.
Christian Experience, as displayed in the Life and Writings of
Saint Paul. By the author of " Christian Retirement." First
American from the seventh London edition. NewYork: John
S. Taylor.
" Be ye followers of me, even as I also am of Christ." It is not
every man that can thus hold himself up as an example to others —
as amodel of Christian character. Christians too often follow Christ
afar oflT, and so are unfitted to teach others by their own conduct.
Not so, however, with Paul. If ever there was a whole hearted,
thorough-going, consistent follower ofthe humble and holy Jesus, it
was the converted Saul of Tarsus. No merely human character,
therefore, is so worthy of the diligent study of the people of God as
that displayed in the person of the first foreign missionary of the
church. This character the author of " Christian Experience " has attempt
ed to exhibit in its various details. He has given us the characteristics
of the Apostle in a number of striking lights fitted to interest and
attract the reader's heart. His design appears to have been " to
exhibit the beauty of Evangelical Religion," as it shone in the person

196
of one so distinguished for every grace ; " by bringing into one
^iew, the varied excellencies of his character,'.' he labors to bring
the reader to imbibe those "principles of faith and lovejvhicb,
through the spirit, made him so great a blessing to mankind."
The book occupies a kind of middle ground between biography
and those charming pictures of real life that are so admirably
sketched by the inimitable Krummachers. The devout Christian
cannot fail to be interested in its descriptions and illustrations of
religious experience while the undevout, if they will read it attentive
ly, must be greatly assisted in forming correct views of the nature
and duties of a religious hfe.
The appearance ofthe work does credit to the pubUsher.
From the Weekly Messenger, March 25th, 1841.
Christian Experience, as displayed in the Life and Writings of
St. Paul. Bythe author of "ChristianRetirement." First Ameri
can, from the seventh London edition. New York : John S.
Taylor, 145 Nassau street, 1841, pp. 418.
To that portion ofthe Christian Church who have had the pleasure
of perusing a former work by this author, entitled " Christian Re
tirement," the present volume will prove highly acceptable. We
consider this volume as a valuable addition to the stores of Religious
Literature. The author has chosenaprolificsubjectfortheexercise
of his thoughts ; one that has engaged the attention and taxed tbe
powers of many of the ablest writers, whose productions are num
bered among the standards in the Rehgious Library, euid well and
ably has he executed his design. The first chapter is devoted to an
examination into the value of the Holy Scriptures. In it we find a
fountain of those refreshing truths, whose taste imparts strength to
the weary and comfort to the afilicted, — the solace of the believer
under trials, and his hopes for an immortality of happiness beyond
the grave. The balance of the volume relates to the experience
aud character of St. Paul, in which the power of God is illustrated
in all the phases of his wonderful life. In perusing the chapter on
the conversion of Saul of Tarsus, the mind is led to dwell on the
sovereignty and power, the richness and freeness of that Grace
which could change the fierce and bloody persecutor, into the
zealous and self-denying supporter of Christianity. The author
dwells with much interest on Paul's subsequent labors in the forma
tion of churches, and his tender regard for their prosperity, and
laments (as in truth he may) over the want of feeling manifested by
pastors of the present day for the welfare of their flocks. This is
throughout a practical work, calculated to inform the understanding
and improve the heart, and if professors of religion would lay aside
publications which serve to please the fancy, while the soul is left
without its proper nutriment, and take up works hke the one before
us, they would find their thoughts and aspirations soaring heaven
ward, and themselves more ready to leave this changing and trouble
some world when God shall summon them hence.

197
The Christian public are under obligation to Mr, Taylor for the
publication of this excellent treatise, and we trust will amply in
demnify him for his great outlay of money in getting it up in a style
ahke worthy ofthe work and honorable to his taste.
Thi Backslider, by Andrew Fuller : with an introduction by
the Rev. John Angell James. New York : John S. Taylor. 1841,
pp. 122, 12mo.
To write well on such a theme requires much experience and
knowledge of one's own heart. A man must himself have been a
backslider, in order to say with Paul, in reference to the great seducer
of the people of God, " we are not ignorant of his devices." The
Christian minister is a man of like passions with others, and there
fore subject to the same temptations. Let him study well and be
able thoroughly to probe his own heart, and he will speak to the
experience of his brethern. Andrew Fuller was " a strong man
armed ;" fully able to cope (made so by grace) with every spiritual
foe, and to master any subject pertaining to Christian experience.
In the language of James, he " handles his patient with a kind of
gentleness, yet probes the disease to the bottom ; and with vigilant
assiduity labors to restore him to sound health ; carefully warning
him, at the same time, against all deceptive indications of real cure."
We ask for this little treatise a wide circulation, assured that it must
be " for the healing efthe " backslider.

Memoir OF
MRS. SARAH LOUISA TAYLOR,
PUBLISHED BY JOHN S. TAYLOR & Co.
Brich Church Chapel, 145 Nassau Street,
AND
JONATHAN LEAVITT, 14 JOHN STREET, NEW YORK.
BOSTON, CROCKER & BREWSTER,
PHILADELPHIA, JOSEPH WHETHAM & SON.

NOTICES.
From the Christian Mirror.

Memoir of Mrs. Sarab Looisa Taylor : or an Illustration of the
work of the Holy Spirit, in awakening, renewing, and sanctifying
the lieart. By Lot Jones, A. M., New York : John S. Taylor.
1838, pp. 324.
Memoirs of individuals have become so common, that not a few
may be ready to ask, Why publish another ? We have no fears that
the above question will be asked by any one after reading this volume.
If he does not feel ' reproved, corrected, or instructed in righteous
ness,' it will be because he has made pre-eminent attainments in
scriptural knowledge, and holy, useful living ; or else because his
conscience has lost its susceptihility. In Mrs. Taylor religion ap
pears with dignity as well as grace, in power as well as beauty.
Hers was the faith which "works by love, purifies the heart, and
overcomes the world." Its fruits were choice and abundant. Nor
were her virtues cancelled, or their influence more than destroyed
by gross defects and blemishes. She had uncommon symmetry and
harmony of character. With a uniform and controUing desire to do
good, she never lacked the means and opportunity ;. and did much,
in the best and highest sense ofthe expression. She won not a few
to righteousness. Her religion was a religion of diligence and
energy, rendering her " steadfast, unmoveable, always abounding in
the work ofthe Lord ;" and her labor was " not in vain."
We see in Mrs. T. the same religion, in its essential elements,
and in its more important developments, which glowed in and
beamed forth from the " great cloud of witnesses;" — the same faith,
the same humility, the same dependence on atoning blood, the same
susceptibility to the constraining influence of Christ's love : " We
thus judge, that, if Christ died for all, then all were dead; and that
he died for all, that they who live should not henceforth live unto
themselves, but unto him who died for them." We see deep reli.
gious experience, butno extravagance — strongfeelings,butnofanati-

199
teism — absorbing devotion, but no cant — firmness of principle, but no
party bigotry. We have here, not only holiness in its principle, but
the beauty of holiness adorning and perfecting the character.
Mr. Jones was greatly favored in the subject of his narrative ;
and he has wrought up his materials with great skill and judgment.
Nothing has been inserted, which would have been better omitted ;
and nothing appears to be wanting, which was necessary to a just
appreciation ofher character.
We unhesitatingly commend this Memoir to all females, in all
ranks of society. The most refined and best educated will rise from
its perusal, improved in literary taste, intellectual expansion, and
correct thinking ; and the less favored will learn from it what it is in
their power to become by diligence, by prayer, by studying the
Scriptures, by a whole-hearted devotedness to the duties which they
owe to God and their fellow men.
From the Boston Recorder.
Memoir of Mrs. Sarah Louisa Taylor ; or, an Illustration of the
work of the Holy Spirit, in awakening, renevying and sanctifying
tite heart. By Lot Jokes, A. M., pp. 324, 12mo. Boston :
Crocker & Brewster.
It is not possible to do justice to this captivating and instructive
volume within the compass of the few lines to which our notice must
be confined. And perhaps it is best to desist altogether from an
attempt to convey a correct impression of it to our readers ; for it
must be confessed that our own emotions on the perusal of it are
too strong to permit the exercise of the most cool and deliberate
judgment as to its intrinsic merits. To follow a lovely youth through
the scenes of childhood and ripening years ; to mark the various
traits of intellectual and moral character, as they are developed in all
the relations of the child, the sister, the friend, the wife, the mother,
the teacher, and the disciple of Jesus: and then to group the
whole, and contemplate the triumphs of faith over natural affection,
and the heart's corruptions, and the power of death itself; cannot
fail to excite very strong emotion in any bosom not petrified, even
thoughthe execution ofthe work were marked with many imperfec
tions. But Mr. Jones has not failed in the fulfilment of the task he
has assumed. The simplicity and clearness of his delineations ; the
richness and fulness of evangelical sentiment diffused through the
whole, and arising naturally from his subject, the dignified tenderness
of his style, and the accurate discrimination made between spurious
and genuine religion in his incidental remarks, show him to be a
workman that needeth not to be ashamed, and leave an impress on
the volume that will render it very precious to every evangelical
reader. Any Christian who desires above all things to grow in
grace ; to learn the nature of the Christian conflict, and to use
successfully the weapons that shall give him the victory over his
spiritual enemies ; or, in one word, to learn " the mind ofthe Spirit"
on these points, will do well to study this volume.

200
From the Episcopal Sunday School Tisitor.
Spmetimes the usefulness of religious biography is lessened by a
redundancy of ornament in the style ; by too many digressions, which
are continually breaking into the interest which the reader feels in
the narrative, and driving away the profitable reflections which it
suggests to the mind.
It is very seldom that we meet with a book so entirely free from
blemishes of thb kind, as the one before us. It is the simple portrait
of an amiable, enlightened and devotedly pious Christian, drawn by
a most judicious and faithful hand.
The young Christian, who is just commencing his course, aud
whose temptations and trials are sometimes leading him to despon
dency, will read this book with thankfulness ; and those who are yet
strangers to vital religion may be induced, from this lonely instance
of its powerful effects in sustaining the soul, under the heaviest
afflictions of life, and in the hour of sickness and death, to seek, for
themselves, an interest in the Lord Jesus Christ.
Mrs. Taylor evidently possessed a fine and cultivated mind. Of
this the beautiful fragments of poetry, which are given in the course
of the book, and the extracts from her correspondence, are an
evidence. Had those talents been cultivated for the world and its
approbation, she might, perhaps, have attained all that this world
can give, — fame — applause — and celebrity. But what would they
avail her now? She has chosen the letter part, which cannot be
taken from her.
It would be injustice to the publishers not to notice the beautiful
manner in which the work has been executed. The paper and type
are excellent, and the engravings good : but still the matter of the
book is its main recommendation. From the Episcopal Recorder.
This ie a new work just issued from the press, and well worthy
the attention of Christians. It describes, mainly from her own writ
ings, the character of a Christian, whose experience ofthe power of
sin and of the power of grace, was deeper than is usual, and whose
example of usefulness to others gives beautiful evidence of the reality
ofher own principles of character. We have been much interested
in looking over this volume, and rejoice to recommend it to our
readers. They will find it an uncommonly interesting and instructive
biography, worthy of its excellent author, and adapted to be eminent
ly useful to themselves. From the Christian Intelligencer.
This well-written biography of an amiable and devoted Christian,
who pleasantly and beautifully exhibited the Christian character in
the different relations of life and in her early death. The reader will
be pleased with the spirit and sentiments of her correspondence
introduced and scattered throughout the volume. It is calculated to
be useful and edifying, and we freely commend it to our readers.
It is published in a beautiful style.

201
From the Christian Watchtmn.
The interesting subject of this memoir was born at East Haddam,
Conn., January 18, 1809, and died August 3, 1836. Books of this
description are sure to obtain readers, and therefore we sincerely
wish they always combined as mueh soUd instruction with affecting
and interesting narrative, as we find iu this volume. " He that win-
neth souls is wise." Every endeavor, therefore, to secure so im
portant an object, which is not at variance with the principles and
the spirit of revelation, is wise also. As the author fervently prays,
so we sincerely hope that this work " may subserve the interests of
our holy religion, and be the means of leading many to the fountain
of eternal life."
It is a lamentable fact, but one we suppose no one will venture to
deny, that there are'persons who, though they cannot be prevailed
upon to read a few pages of a book of this kind, would need no
persuasion to sit down and peruse any of Bulwer's novels, from the
preface to the finis, without suffering their attention to be interrupt
ed. A person can hardly read this volume without feeling that, for
the time at least, he is a wiser and a better man. The author has
produced a book alike creditable to the powers of his mind and to
the devotional feelings ofhis heart ; and which, in our opinion, justly
entitles him to the thanks of the religious public, among whom we
sincerely hope it will obtain an extensive circulation and an attentive
perusal. From the New York Evangelist.
In the memoir of Mrs. Taylor, the reader will see chiefly " an
illustration ofthe work ofthe Holy Spirit, in awakening, renewing,
and sanctifying the heart." He will see an humble female, born in
Connecticut, and reared under the genial influence of that blessed
atmosphere so prevalent in the land of the pilgrims, becoming
first a teacher of youth in her native state, then in New York
city. With a mind well "cultivated, and of a very respectable
order of talent ; with a heart formed for friendship, and keenly alive
to the purest and tenderest sensibihties ; she was such a one aa
almost any one would wish their daughters to be. Her piety was
ofa high order, even from the first, and no wonder; she had been
¦ an object of the prayers and exhortations of Harlan Page. The
closing scenes exhibit, in no small degree, the triumphs of Christian
faith. The biographer has done his work well, interweaving, page
by page, in an easy, natural manner, delightful lessons from real
life. The book is a beautiful specimen of the printer's art, and shows
also, in the portrait prefixed and the vignette title-page, the engraver's
skill. The book vyill be read, and seldom, we hope, without profit.
From the Christian Advocate and Journal.
This memoir is an illustration of the work of the Holy Spirit, in
awakening, renewing, and sanctifying the heart. Mrs. T. was in
many respects an extraordinary woman ; and her biographer has

203
performed his task in a style of great excellence. The narrative of
her conviction and contrition, which is here given, is deeply affect
ing and instructive, by reason of its protracted character, as well as
the circumstances which kept her so long without the "joy in believ
ing," which she afterwards found to have been her privilege. That
hers was the true " godly sorrow which worketh repentance unto
salvation," no one can doubt ; and yet she was, for many years, the
subject of its anguish and mental agony, before she received the
"spirit of adoption," or had the "witness in herself" of which the
apostle speaks. Subsequently, her enhghtened piety, her growth in
grace, and her experience ofthe fulness ofthe blessing ofthe Gospel
of peace, made her a " burning and shining light." In these days of
degeneracy, her memoir is a most timely publication, showing, as it
does, an eminent example of Christian experience and practice, un
sophisticated by any ofthe dogmas of scholastic divinity.
Mrs. Taylor was an humble, sincere, ferveiit afltWonsistent Chris
tian, in sickness and in health, living and dying, exemplifying the
truth, power, and preciousness of our holy reUgion. Intellectually,
she was a woman of a high order ; and her early and devoted piety,
her patience and resignation in affliction, her victory over death, all
demonstrate that she was a witness ofthe washing and regeneration
and the renewal ofthe Holy Ghost.
Would that our young ladies would read her memoir, imbibe her
spirit, share her enjpyments, and participate iu her blessedness here
and hereafter.

YALE UNIVERSITY LIBRARY

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