THE LIBRARY
OF
THE UNI\'ERSITY
OF CALIFORNIA
LOS ANGELES
LIFE AND WRITINGS
REV. ENOCH M. PIN GREE,
WHO DIED IN LOUISVILLE, KENTUCKY, JANUART 6, 1849.
AGED 32 YEARS.
BY REV. HENRY JEWELL,
PASTOR OF THE FIR8T UNIVERSALI8T CHURCH, C NCINNATI.
" Univcrsalism now, and Universalism forever." E. M. P.
CINCINNATI :
LONGLEY & BROTHER,
1860.
Eutcred according to Act of Congress, in the year 1850.
BY HENRY JEWELL,
In the Clerlv's office of the District Court of Ohio.
PREFACE.
At the solicitation of friends, and in obedience to my
own individual emotions, I have prepared the following
00 pages. I have done it as well as I could under the cir-
e/> cumstances. Though a considerable tax upon my time
^ and strength, yet the thoughts inspired by my examina-
g tions and labors in arranging the matter for the book,
-J have been pleasant and I hope profitable. Our brother
was an associate of my youth. I was most deeply inter-
^ ested in his success in the ministry. I can but believe
>,that he felt a like interest in my prosperity. I knew he
^ loved the gospel, not for what he could make of it, but
for Khat it is.
O It would seem extravagant to some, perhaps, who were
^ not familiarly acquainted with our brother, were I to as-
cfl sert that he was one of the most remarkable and success-
ful young men that ever was raised in our order. But
how stand the facts in the case? And yet it is to be
regretted that he fell a martyr to his great zeal in the
advancement of a cause that he loved more than all things
else beneath the sim. In reply to all the friendly entreat-
ies that he should spare himself in his labors, he uniformly
replied, that he must preach as he did, or not preach at
^& 7931
I
all. It may be emphatically said that he gave his child-
hood, his youtli and manhood to the great cause of God
and heavenly truth.
But I am to greet him no more in the flesh. In our
Father's house, there are many mansions. He has been
called away a few days before me.
"We a little longer wait,
Hut how little none can know."
We need not know. Let us be prepared to say, in the
words of one who had seen many of the changes of life,
" All my appointed days will I wait till wy change come."
Such as it is, I send forth the volume, not for the critic
and the fault-finder, but for the friends of our brother —
hoping that they Avill accept of it in the same fraternal
spirit in which it has been prepared, by their brother, and
the world's humble servant, Henry Jewell.
Cincinnati, May 1, 1850.
CONTENTS.
PAGE
Biographical,
9
SERMONS.
Christian Graces,
. 201
The Proper Motive, ....
. 213
Light,
. 225
The Christian Soldier's Armor,
. 236
Mosaic Account of the Creation, .
. 248
SUBSTANCE OF SERMONS.
The Lord's Prayer, ....
. 261
False Charges Against UniversaUsm,
. 279
The Gospel for the Poor,
. 293
Observance of the Lord's Supper,
. 296
Sons of God, .....
. 300
The Greatness of Christ,
. 302
The New Jerusalem, ....
. 308
EXPOSITIONS OF SCRIPTURE.
The Sin not to be Forgiven, .
The Final Destiny of Judas,
You Shall Die in Your Sins,
Sodom and Gomorrah, .
Death as a Divine Punishment,
1
315
326
334
338
344
CONTENTS.
MISCELLANEOUS ARTICLES.
Cause of Rejoicing,
What they do, and do not Beheve,
Fleeting Joys,
The Temptation, .
Some Men's Religion, .
Some Facts to be Remembered,
Our Consolation,
Worthy of Remembrance,
One Fold — one Shepherd,
Christ's Image,
Pulhng the Mote out of a Brother's Eye
Man only a Pilgrim Here,
Virtue and Vice, .
The Light of the World,
A Question for ourselves,
Jesus Christ and King Abgarus,
The Wicked Man's Conscience,
Wearing Mourning apparel, .
Fruits of Good and Bad Trees,
The Broad Way and the Narrow Way,
362
354
356
358
360
362
364
365
366
367
368
369
370
372
373
374
377
378
382
383
BIOGRAPHICAL.
Enoch Merrill Pingree, the subject of this memoir,
was the eldest child of Joseph and Polly Pingree. He
was born in Littleton, N. H., May 9th, 1817. At the
moment he was presented to his mother, an impression
was deeply fixed upon her mind that he would be a min-
ister of the Gospel. "At that moment," says she, in a
letter to the writer, " I dedicated him to the Lord, and
set him apart, in my own mind, to the work of the
ministry." Whatever mysterious or prophetic influence
prompted such impressions, at such a time, she, like the
mother of the youthful Jesus, kept them "hid in her
heart." She was unwilling to communicate them to any;
much less to the son himself, lest his mind might be in-
fluenced thereby: but if it Avere the intention of Provi-
dence that he should be a preacher of the Gospel, her
earnest prayer was that the will of the Lord might
be done.
It is proper to remark here, that his parents at this time
were not believers in God's impartial and universal grace.
And although the fond mother had felt constrained to
consecrate her son to the work of the ministry, she was
ignorant whether it was to be the ministry of endless
condemnation or of universal reconciliation.
2
10 BIOGRAPHICAL.
In childhood and youth, our friend was remarkable for
his honesty and uprightness of conduct. Regarding
equivocation and misrepresentaiion no better than false-
hood, his own word was always confided in; and in cases
of disagreement among his youthful companions, appeals
were often made to him, and his decisions were respected
and observed by both parties in contention.
From extreme youth even to the day of his death,
BOOKS seem to have been his chief delight. All his
leisure moments, when employed with his father at home,
were carefully spent in reading. No opportunity was al-
lowed to escape of improving his mind, and stoiing it
with useful knowledge. He loved every school he at-
tended; and every teacher who formed his acquaintance
loved him. He seemed to be, from childhood, deeply
impressed with the importance of an education, and to
secure it were all his energies enlisted. The means of
knowledge were not so plentiful at that period, and in the
section of country where he resided, as they now are.
His father having charge of the Post Office in Littleton,
gave him access to much valuable reading, which not only
served to increase his desire for knowledge, but also to
keep him well informed on all the great questions of
the day.
At the age of thirteen, we find him attending school in
Waterford, Vermont. In 1831, when fourteen, he ac-
companied his grandfather Pingree on a visit to Methucn,
in Massachusetts. And here commenced his acquaint-
ance with the doctrine of universal salvation. Stopping
over night at a public house on his way, in searching
for books to read, as was his usual custom, he found a
work advocating the final destruction of satan, and of all
sin; and the ultimate holiness and happiness of all man-
kind. He was delighted and astonished. Having an
impressible and penetrating mind, he appreciated the ar-
BIOGRAPHICAL. 1 1
guments of the writer at once; and received the impres-
sion that, even if the doctrine advocated in the book was
not true, it was at least worthy of a candid and impartial
examination, on account of its novelty and plausibility.
At this time he had not given that attention to the
scriptures, which he afterwards was convinced they de-
manded. But this circumstance sent him directly to the
Word of God. The question presented itself to his young-
heart "Is it so.^" Can it be that our Father in HeaA'en
intends to save and bless the whole world of intelligences?
The thought had never been agitated in his presence; yet
he felt it to be .one of immense importance in its bearings
upon the popular religious teachings of his day. In
Methuen, a copy of the " Trumpet and XJniversalist Mag-
azine" by some means found its way into his hands. An
article in that excellent journal, tended greatly to increase
his anxiety to make the examination of the Bible, which
he proposed to do immediately on reaching bis quiet
country home. He found, Avhat thousands have found,
that the reading of Univcrsalist books and papers sends
people directly to the Scriptures, and gives a iuiv relish
for the Word of Life.
Immediately on arriving at home, our young friend pro-
cured all the commentaries, and other books which he
supposed would afford him aid, with a full purpose of as-
certaining THK TRUTH, as it regards man's final destiny, so
far as made known in the Scriptures, and sat down to the
desired investigation. He read, he says in his journal,
and compared text with text, word with word, sentence
with sentence, the Old Testament with the New, the
law with the promises, until he became fully and joy-
ously convinced that it was the expressed purpose and
will of God to "have all men to be saved, and to come
to the knowledge of the truth." 1 Tim. ii. 4.
And now, fully liberated and deeply convinced of the
1 2 BIOGRAPHICAL.
importance of the faith of his heart, he was anxious for
its spread, and faithful in its defence. His father had
been educated in the Calvinistic rehgion, and his mother
in the Methodistic. But like thousands of others who
have been carefully reared in those churches, and taught
those doctrines, they saw neither reason nor consistency
in the theory of total depra%-ity, the trinity, and endless
misery — and yet they knew not what to believe, having
no knowledge of a more consistent or rational faith, until
after the conversion of their son.
''He taught us," says the mother, in a letter, " ly pre-
cept and example, that the dodiine of universal and imvar-
tial grace is not licentioi'S in its tendency; lut on the con-
trary, that it leads to 2>^tr'ty of Vfe and reconciliation of
spirit."
Many efforts were miide by his uncle, the Rev. Mr.
Savage, a Methodist clergyman, to convince him that he
was in error. Their interviews were frequent and pro-
tracted. Our young spiritual hero, however, seemed to
be armed for every conflict, and fully prepared for the
strongest opponents of the faith that now so fully met his
wants.
Having attended school about two years, his health
began to decline, and he was sohcited to visit Methuen
again, and remain for a season with his cousin, Washing-
ton Merrill. This was in 1833. He was then sixteen
years of age.
The writer having taken up his residence in that town
the year before, it was here that we formed that intimate
acquaintance which increased year by year. His rela-
tions in Methuen were members of the orthodox Congre-
gational church. He attended worship with them, and be-
came a scholar in the Bible class connected with the Sab-
bath school. Well do I remember the many complaints
made by the teachers of that school on account of his
BIOGKAPHICAL. 13
questions and answers. He was kind, obliging, and re-
spectful to all, but exceedingly troublesome in an ortho-
dox Sunday school. If he were not satistled with the
exposition given of the lesson, he took the liberty to say
so, and propose his objections, and give his views.
Not unfrequently the superintendent and the clergyman
of the parish would lend their aid in the attempt to put
him down. His relatives were appealed to, and assured
that it was an important duty that they owed to the cause
of truth, to make uni-emitting efforts for his conversion.
It was urg-ed that if converted to orthodox religion, he
would make a very eflScient teacher. But all attempts
failed. He was found to be, even then, "mighty in the
Scriptures" — and though young in years, and of feeble
constitution, he was a strong man in argument. While a
resident here, he wrote for the columns of the " Trumpet;"
which paper, from many considerations, not only on ac-
count of its ability, but from the associations of his youth,
he valued highly during his entire ministry. In this pe-
riod, many things transpired to develop his spiritual ten-
dencies, and to impart to him deeper love for theological
subjects. Rev. John A. Gurley had removed to the vil-
lage, with a view of establishing a Universahst Society.
The writer of this Biography was preparing for the min-
istry of universal reconciliation, and debates on religious
tl^mes became the order of the day. What influence, if
any, these matters had in directing his mind to the minis-
try of reconciliation, I can not say.
At the expiration of two years, he returned home with
a fond hope that his parents would give their consent that
he should proceed to qualify himself for the pulpit. He
did not solicit pecuniary aid — he knew his parents could
not grant it — but that they should give him his time. He
submitted his desire to them — saying that if they object-
ed, he would serve them faithfully until free, and then he
14 BIOGRAPHICAL.
would proceed immediately to seek the preparation be
desired.
His father at first objected, wishing him to seek some
more lucrative profession. His mother was pleased — she
interceded with her husband, and obtained his consent
that Merrill should proceed to qualif}^ himself to fulfil his
mission. And now she was more than con finned that
her son was to be a preacher of the everlasting Gospel.
Her expectation and desire were about to be consum-
mated.
In pursuance of his purpose, we find our warm-hearted
young theologian, in September, 1 835, a devoted student
at the Methodist Seminary in Newbury, Vt., where he
remained two years, with the exception of a few months,
during which time he was teaching.
His first school was in the town of Bradford, Vermont.
Here he met with the most unrighteous and bitter opposi-
tion, from some of the partialist church members and
bigots of the place. All went on well enough, until it
was rumored in the district that he was a Universahst.
Then he discovered unmistakable signs of a determina-
tion to remove him. The school had a bad reputation
for discipline, the causes of which our young teacher
plainly perceived at the commencement. But he had a
fixed purpose, if it were possible, to succeed in his new
vocation; and hence he allowed no circumstance, however
severe, to turn him from what he thought the line of duty.
He soon gained the affections of the scholars; and al-
though boys were sent by their sectarian parents for the
express purpose of annoying him, he persevered to the
end, leaving a fine impression upon the people generally,
that though he was a decided believer in God's impartial
and saving grace, yet he possessed all those noble and
sympathetic qualities that should ever adorn and beautify
the Christian.
S?i,
BIOGRAPHICAL. IS
The trials he experienced during this his first term of
teaching, had a lasting impression on his pliant mind.
They prepared him, no doubt, for greater trials and con-
flicts in after life. He was surprised, mortified, and
grieved, to think that the professed followers of the Prince
of Peace would or could allow themselves to descend to
such sectarian meanness. But a few years more of con-
flict with the sectarian religious world demonstrated more
fully to him the need of a great and mighty revolution in
the spiritual aft'airs of men. He spent his brief career on
earth in promoting this desirable work.
The two years that he was a student at Newbury Semi-
nary, he pursued with vigor and energy his scientific
studies, but read and wrote much on the subject of theol-
ogy; and contribut to the columns of several Universa-
list papers. His productions at that youthful period, at-
tracted the attention of many, whose fond hopes were
raised that he would some day proclaim the unsearchable
riches of Christ, and be a brilliant light in the church.
As we should expect, he was called to meet much op-
position, on account of his belief, while a student at this
Seminary. Of Rev. Mr. Adams, the Principal, he always
spoke with tenderness and respect. He regarded him as
a gentleman and Christian; and thought he had more es-
teem for the man than for -the mere sectarian or bigot.
Mr. Pingree was often di-awn into debates on the sub-
ject of man's final condition, by reason of qviestions that
came up in the Lyceum connected with the Institution.
Great and vigorous efforts were made to confound him in
argument, and to induce him to renounce his faith. But
though young and inexperienced, and having a strong,
talented, and well-disciphned opposition, he not only
maintained his cause, but commanded the respect and
sympathy of the Professors and of his fellow students.
The following, from the pen of Br. John G. Adams,
16 BIOGRAPHICAL.
then editor of a Universalist paper — " Star in the East" —
will show in what estimation the subject of this memoir
was held at the period of which I am now speaking.
A PASSING TRIBUTE TO E. M. P. OF THE " CMVERSALIST
WATCHMAN."
I love thy spirit, friend of truth, and move my willing hand
To tell thee so, in this my way, so thou wilt understand
That not in heartless compliment, or empty praise I deal;
I write to one whose heart I love — I know that heart can feel.
It gives me joy to see thee stand so vigilant and true.
When foes arise and vainly strive to break thy armor through —
To see thee wield in Gospel strength that sin-destroying sword.
Which yet must conquer all in love — God's everlasting Word.
But thou art young, like he who pens these humble lines to thee!
And trials may be made to shake thy young integrity;
The serpent's whisper may surmise thy faith will yet be found
■ A thing of air — unpopular — heretical — unsound.
But heed not these — for thou hast seen the weight of man's light
word.
Forever let thy confidence be cast upon the Lord;
He shall sustain thy morning steps, and keep thy spirit free;
And as thy days are coming on, so shall thy vigor be.
And then, if sure success attend thy conflict with the foe,
Consider not that in thy strength the vanquished were laid low;
Give to the God of battle praise — -and learn how sweet to be
A servant at the feet of Christ in deep humility.
Onward! and may the hand of him, that went with Israel's youth
To meet the Philistine and give a victoiy to truth.
Sustain thy life, and fill thy soul with love and peace divine.
Till death be passed, and heaven's own light eternally be thine.
In June, 1836, Br. P. commenced keeping a Journal of
daily occurrences, making such reflections and criticisms
as the occasion and circumstances seemed to suggest.
To this exceedingly valuable and deeply interesting vol-
ume, and to his letters and unpublished writings, I shall
BIOGRAPHICAL. 17
now appeal, to aid me in bringing up the history to the
time of his decease.
A private journal reveals much better what the man
really is, than any public act or communication. Men
and women do not always appear as they are, nor for what
they are. I must say that my esteem for the deceased
brother has been greatly increased, since I have had the
melancholy pleasure of perusing his interesting journal.
Here, we see just what the man Avas, and that his course
of life was but the legitimate exhibition of a S2)irit dis-
ciplined and warmed, quickened and baptised, by the love
of God.
He was little more than nineteen years of age when he
opened his daily journal; and after recording his birth,
some of the scenes of his past life, and purposes in sketch-
ing the transactions of the day, he raises his thovights to
his heavenly Benefactor, and thus writes: " Before pro-
ceeding farther, it is proper that I return sincere thanks to
the Father of all mercies, for the preservation of life and
health, and for all other blessings which cannot be num-
bered. May the Lord still continue to bless, watch over
and protect me, and keep me from danger and temptation,
and enable me to perform all my duties and to have res-
pect unto all his commandments. may he direct me in
the way to glorify himself and benefit the world, and
finally take me to himself in heaven, to praise him with a
saved world. Amen."
Such was the pure, heartfelt petition of our young friend,
at that early period. He desired to realize his entire de-
pendence upon God, and to make it the chief labor of life
to meet the approving smiles of heaven, and of his con-
science in all his words and acts — that he might live for
truth, labor for mankind, and be a blessing to the world.
In copying from his journal, I shall insert such observa-
tions as the subjects seem to require.
BIOGRAPHICAL.
July 31, 1836, living at home, enjoying the company of
his affectionate friends, he says, " Another Sabbath has
arrived Avith its manifold joys. How good and how
pleasant, afcer a week of hard labor, to enjoy the rest and
sweets of the Christian Sabbath. To day Br. Merrit
Sanford preached in Waterford; I attended upon his min-
istration. After a long drought, how sweet and reviving
is a refreshing shower. Even so has it been with my
soul; after a year has pas.sed away, I again have the un-
speakable privilege of hearing a true teacher of the Gos-
pel of the blessed God. Lord, raise up still more labor-
ers to go forth in thy name. After meeting, Br. Sanford
came home with us, and tarried the night: — thus Ave walk-
ed in company to the house of God and took sweet coun-
sel too-ether." He had the opportunity of listening to
several sermons by Rev. Mr. S., much to his edification
and satisfaction. Br. Sanford was an excellent man, and
an able defender of the faith; but he too has gone home.
At the Seminary Br. Pingree Avas compelled to listen to
a kind of preaching which seldom filled his anxious heart,
and met the wants of his spiritual being. Thus, when so
situated that he could be present and hear a pure Gospel
sermon, he knew not hoAv to express his gratification and
pleasure.
Under date of Aug. 14th. he alludes to a conA-ersa-
tion had with his father, touching the best course to pur-
sue in preparing himself for future duties.
'■' I have had some conversation with my father on the
best course to take to prepare for the labors of my life. I
haA'e been undecided AA'hether to prepare myself for teach-
ing some school of the higher order, or to prepare imme-
diately for preaching ' the word.' We have almost con-
cluded that it is better to pursue the course that Avill lead
most directly to that which I intend to do through life.
that I might choose the path that Avill most subserve the
BIOGRAPHICAL. 19
kingdom of Clirist, and which will lead to the most use-
fulness! 'Who is sufficient for these things?' If the
Lord will, I must attend the Association and Dedication at
Bath, and ask advice of those preachers who may attend
there. One thing is settled; that is, I must become better
acquainted with the Hebrew and Greek. But stop! Have
I examined myself enough, and become certain that I
should preach the Gospel. I think the way is plain before
me. I will record the following reasons for my course: —
1. I love the Gospel and its Author, and think I am wil-
ling to spend and be spent in his service. 2. I feel that
the ' harvest truly is great, but the laborers are feAV.' 3.
I think I am not wholly deficient in talent. I do not say
this boastingly, but as cause of praise to God, that he has
placed me that I may do some good in the world! 4. I
think I can say, in truth and sincerity, that my motives
are good in engaging in this work. My motive has been,
and I hope always will be, to lead the hearts of men to
their Father in heaven. I pray the Lord that I may never
be influenced by ' filthy lucre.' Yes. God forbid that I
should have any object but to be useful in the world.
my Lord and my God! lead me in the way that I should
go, that I may not err in attempting to serve thy cause on
earth. Amen."
How very appropriate was such an examination of him-
self and"his real motives at that important moment. Look-
ing at himself from everj^ point, and toiling not only to
store the mind with knowledge, but seeking wisdom of
God that he might employ his talent in the best way to
glorify his heavenly Father and be a blessing to human-
ity. What an example have we here for all yoimg men
who are seeking the ministry as a profession. Let them,
first of all, look well to the motives by which they are
actuated, and then to their talents and acquirements.
First of all, because it is more essential than all, settle it
20 BIOGRAPHICAL.
fully whether there is a real love of the Gospel for lohal it
is — and then decide whether the peculiar vocation of a
clergyman will be suited to your prevailing sympathies.
These subjects occupied much of Br. Pingree's time for
several years, while qualifying himself for_ a spiritual
teacher. And I can not permit this occasion to pass with-
out expressing the belief that were these matters more
faithfully and prayerfully considered by such as seek the
ministry among us, our young and growing Israel would
be greatly benefited.
Under date of August 15, Ave find in his journal the
following practical comments: —
'''It is finished!' John xix. 30, This consoling pas-
sage has afforded subject for meditation this day. The
question arises, What is finished? 1. He should establish
judgment on earth. Isa. xlii. 1-4. ' He shall not fail nor
be discouraged, till he have set judgment in the earth' —
not in the future world. Matt. xii. 20. John ix. 39. ' For
judgment I am come into this Avorld.' This was finished.
2. He came to save that which was lost; i. e. all men.
Matt, xviii. 11. 3. He came to bring light and immor-
tality to light through the Gospel. 2 Tim. i. 10. There
will be a time in future ages that it can be said with more
emphasis, * li is finished.' When death shall be swal-
lowed up in victory; when a ransomed universe shall be
gathered from the four corners of the earth, and shall have
united in praising the Lamb of God, who had redeemed
it, and saved it, and presented it holy and without fault
or blemish. Then may it be said, ' It is finished!' What
a consummation that will be! Ah, yes. Well worthv our
God. Glory to God in the highest! Oh that all men
might know how good our Lord is! They would then
serve him with a willing mind. Oh Lord, extend a knowl-
edge of thyself to earth's remotest bounds!"
BIOGRAPHICAL. 21
Again, on the 20th, he writes: —
" It not being a hay day to-day, I have not worked
much, but wrote two numbers of 'Scraps' on the book
of Mormon, Nos. 12 and 13. Yesterday received a letter
from my dear Br. Jewell, Salem, N. H. What a warm
hearted friend he is! Oh that I could see him! He is a
real brother in the ' Abrahamic faith.' May the good
Lord prosper him in all his ways!
" * praise the Lord all ye nations; praise him all ye
people; for his merciful kindness is great towards us, and
the truth of the Lord endureth forever. Praise ye the
Lord.' Ps. cxvii. Such are the lofty strains of the royal
Psalmist. He must 'rejoice with joy unspeakable and
full of glory!' Yea, truly. But why should we praise
the Lord? Because his 'truth endureth forever,' or as
in Ps. c, 'to all generations.' What truth? Is it the
truth that some of his brethren should suffer eternal wo?
No, it cannot be. His heart was too good for that. Did
he call upon us to praise a wrathful God? JVO: it was
because the Lord ' was good and did good.' That was
the reason. And he is not only good and merciful now,
but his 'merey endureth /b refer.' Perhaps the Psalm-
ist had in view the ' end of sin and transgression,' and
the final holiness and happiness of all men. Praise the
Lord! Yes, truly, I 'will sing praises to the Lord as
long as I live.' Praise the Lord, for ' his truth endureth
forever ! ' "
Sunday evening, August 21st, he makes the following
entry: —
"Attended Mr. Huntington's meeting to-day: was much
pleased with the exercises, especially with the afternoon
sermon. Text 1 Cor. i. 13. 'Is Christ divided?' The
discourse was directed against division, contention and in-
tolerance in the Christian church. He handled the sub-
ject quite ably. It included the subjects of forming
22 BIOGRAPHICAL.
churches separate from societies, and excommunication
for religious belief. He disapproved of all tins.
" I have thought much of the true motive to holiness,
and for serving our Heavenly Father. Is it because he
will make us miserable forever if we do not? Is it to pla-
cate his wrath, and reconcile him to men? Xo. What is
it then? Hear Paul: ' I beseech you therefore, brethren,
by the mercies of God, that you present your bodies a liv-
ing sacrifice, holy, and acceptable unto God, which is
your reasonable service.' Rom. xii. 1. Yes, that is it.
He does not threaten them Avith the f errors of hell-fire.
No; but, 'I beseech you by the mercies of God,' etc. But
why should we do it? To placate the wrath of our Heav-
enly Father? No, ' because it is your reasonable ser-
vice.' True; no compulsion, but inviting and beseeching.
But hear Paul ag-ain. ' For the love of Christ constrains
us,' etc., 2 Cor. v. 14. Again, 'Having therefore these
promises, dearly beloved, let us cleanse ourselves from
all filthiness of the flesh and spirit, perfecting hohness in
the fear of God.' 2 Cor. vii. 1. Now hear John: "We
love him because he Jirst. loved us.' 1 John iv. 19. From
all these we learn the true motive for serving the Lord."
And again, on the 28th, he writes: —
" To day attended meeting at Concord, Yt. Heard Br.
M. Sanford. He preached well from the song of the cher-
ubim at Christ's birth: ' Glory to God in the highest, on
earth peace, good Avill toward men!' Luke ii. 14. A
glorious, harmonious song! that all men might sing it,
'with the spirit and with the understanding also!' I
was introduced to Br. Dow, who is studying with Br.
Sanford. A veiy zealous brother. May the Lord pros-
per him! Read the order of services of the ordination of
Br. H. Jewell, Salem, N. H., Aug. 24.
" The parable of the prodigal son has afforded me sub
ject of meditation to day. What a sweet parable it is!
BIOGRAPHICAL. 23
Luke XV. 11-32. Like many other mistaken souls, he
thought pleasure was only to be found ' in riotous living.'
But how mistaken! 'There was a /c//»/^e in the land.'
Now comes the trouble! * He would fain feed upon the
husks the swine did eat.' How pitiable a condition! Like
feeding on the modern husks of partialism! What then?
After the punishment had had its desired effect, he said,,
aye, lohat? ' / will arise. ' Yes, truly. I will no
longer remain among aliens, feeding on sin, — ' and go to
my father.' My father! Yes, he still calls him father,
and rightly. The relationship was not lost. Oh that all
would bethink themselves that they had a kind Father!
that all would say, ' I lolU arise.' The prodigal con-
tinues: ' I will say unto him, I have sinned against heav-
en and before thee, and am uu more ivortby to be called
thy son.' What an humble confession! ' I have sia-
ned!' May we all confess our sins before God, and for-
sake them all! But how did the father treat him? Did
he thrust him away from him, saying, ' You have sinned
and now I will punish j'ou?' ISO. 'When he was a
greal way off' — he did not wait till he had come to him —
' he ran and fell on his neck and kissed him.' How
kind! Kissed the poor sinner! How such a scene would
melt the heart! ' Bless the Lord, my soul!' Thus
may we go to our Father in heaven, who will receive us.
Says Christ, ' Come unto me all ye that are weary and
heavy laden, and I will give you rest,' etc. Let us ' arise.'
Hark! ' And I, if I be lifted up from the earth, will
draio all men unto me.' Glory to God!
"May we 'arise' and go to him
Who 'draws' us by the cords of love;
Who frees us from our every siu.
To bring us 'all' to him above."
August 29. This day he had a conversation with a
lady who was fully convinced of the truth of Universal-
24 BIOGRAPHICAL.
ism; but several respected preachers had assured her that
it was false, and she dare not profess before the world
what she truly believed. He raises a prayer that God
would strengthen all such, and prepare them to be faithful
to truth and duty, and closes with a few comments upon
Psalms i. 3.
" ' And he shall be like a tree planted by the rivers of
water, that bringeth forth his fruit in his season.' How
beautiful! ' Like a tree by the rivers of water,' there it
shall grow and prosper; so the righteous. But more par-
ticularly, 'bringeth forth his yr^^//.' A tree set in a bar-
ren and sandy place would wither and die, and no fruit
appear; so the wicked. But the righteous ' bringeth forth
his fruit.' There is the difference. Fruit or no fruit.
Says Christ, ' Ye shall know them by their fruits.' "
Sept, 2, he says: " Another month has passed away
into eternity, never more to return. How have I spent
it? may I spend this better for myself and others."
Same date, he indulges in some reflections founded on
the thirty-seventh Psalm.
" This Psalm illustrates the different condition of the
righteous and the wicked. Many seem to be very anx-
ious about the punishment of the wicked; they fear that
they shall not be punished enough here, and therefore can
not go to heaven. To such the Psalmist says, 1. 'Fret
not thyself.' 'Be not a7ix ions.' Why? Because 'they
shall be soon cut down like the grass.' 2. ' Fret not
thyself. Why? For 'evil doers shall be cut off.' 3.
* Fret not thyself nor be anxious.' Why? ' Their sword
shall enter into their own heart.* Some seem to be envi-
ous because the wicked are rich. But hear the Psalmist
on the subject: ' A little that a righteous man hath is bet-
ter than the riches of many wicked.' 4. Therefore,
' Fret not thyself;" for the Lord will deal justly. Some
quote the 35th verse and say, ' I have seen the wicked
BIOGRAPHICAL. 25
in great power, and spreading- himself like a green bay
tree.' But what of that? Hear Daniel about such in
the 36th verse: ' Yet he passed away, and lo, he was
not.' ' Fret not thyself' for ' verily he is a God that
judgeth in the earth.' Ps. Iviii. 11."
Saturday Evening, Sept. 3.
"Mr. Huntington has called at our house and remains
over night. We have had quite a pleasant conversation
on the subject of religion. He tends a little to the anni-
hilation of the wicked after having been raised and pun-
ished some, for their sins. He believes in future retri-
bution, which will probably not be endless. On the
whole his ideas seem to be rather vague as to man's
future condition. Lord, wilt thou enlighten us all into
the will which thou hast revealed!
" To morrow is the holy Sabbath. May all be pre-
pared to wait on the Lord in sincerity and truth, get good,
and be made better. Make us, God! grateful for ail
thy mercies; keep us in the path of wisdom, and from all
sin. Lord forgive all our sins for Christ's sake.
"Another week, anotlicr f];iy,
Another month have passed away;
No more can we recall the past,
But make the next surpass the last."
Sunday the 4th, he makes the following entry: —
" To day I expect my grandfather Savage will preach
in the school house. Shall attend, and may I hear the
truth. The last week I have read J. B. Dod's twenty-
four short sermons. They are very good. He advances
a new theory of the resurrection. It is this: He supposes
that the resurrection is going on all the time, and ever
has been. I shall now attempt to give a synopsis of his
views and proofs. John iii 3. 'E.xcept a man be born
aofain he can not see the kino-dom of God.' He refers
to a literal birth or resurrection from the dead; that the
.3
26 BIOGRAPHICAL.
new birth is not enjoyed in this hfe, only by faith; for
says Christ, ' The hfe I now hve, I hve by faith on the
Son of God.' We walk by faith and not by hght. ' Then
Cometh the end.' 1 Cor. 15; he refers to Christ's coming
to destroy Jerusalem, when the proof should be clear
that the words of Christ were true. He thinks the proof
is all brought together by Paul in that chapter; but he
does not mean that all men shall be raised together.
"I will sum up his arguments. Matt. xxii. 31, 32.
' God of living,' etc., is proof that Abraham, Isaac and
Jacob are already raised from the dead. And is the proof
clearl Phil. i. 23, 24. ' I am in a strait betwixt two, hav-
ing a desire to depart and be with Christ, which is far
better.' What can this mean, but that he should be
raised soon after death? 2 Cor. v. 1-4. ' Building of
God.' What does this mean except that he expected to
be 'clothed upon' soon after death? I can bring no
more at present from his book. Suffice it to say that his
system appears quite plausible, although some things
seem to go against it in Scripture. I must devote more
attention to this subject, and ascertain ' what saith the
Scriptures.' O Lord do thou aid me! I earnestly desire
to know the truth; and wilt thou not enlighten me,
Lord? *-***% *" *
" Attended meeting and heard my grandfather preach
in forenoon, from 1 Tim. iv. 10. ' Savior of all men, es-
pecially of those that believe.' He showed us that he is
the Savior of all by redeeming all from the curse of Ad-
am's sin. This does not suit me. He is the Savior of all
men, or he is not. If he is, I don't see why all will not
be saved. Afternoon text, James i. 27: 'Pure religion
and undefiled.' In the course of his discourse, he told
his e.rperienc, nearly as follows: ' In his youth he fol-
lowed' * the course of the world' — profane, etc. He had
embraced the doctrine of universal salvation; which he
A
BIOGRAPHICAL. 27
thought made him happy. But while on his bed one day
he felt suddenly struck as if by a hand on his breast; he
rose up, went into the orchard, suddenly a ' light shone
round about him above the brightness of noonday,' (like
Paul.) He saw Christ suspended on the cross in the air.
Afterwards he saw him sitting on a 'great white throne,'
and the books were opened; he saw his own sins and felt
as if God would be just to damn him forever. Soon after
he was made perfectly happy. Now he knew that Uni-
versalism is false. But what meaneth this experience?
Some one must tell me, as I do not fully understand it.
Nevertheless, I shall yet take the word of God as I un-
derstand it."
He had now been at home between six and seven weeks.
On the eve of his departure for the Seminary, he makes
this record, which plainly shows the tendency of his
sympathies.
"But have I grown better? more holy? more devout?
I fear not much. I have enjoyed much consolation from
meditating upon the glorious Gospel of Christ. I have
felt in a frame of mind almost all the time to sing praises
unto God. Yet I am sinfvil. Would to God I might be
purified from all uncleanness. Lord, ' create within
me a clean heart and renew a right spirit within me.'
Blessed God! do save me from all my sins, and make me
conformed to thy righteous character and will. Amen."
Sunday evening, Sept. 11, being again at the Newbury
Seminary, he writes: —
" This day have attended three services in the chapel.
Elder E'.isha Scott preached his first sermon here as an
itinerant, placed here by the ruling power — the confer-
ence. His forenoon text was Acts x. 29. ' Therefore I
come unto you,' etc. He attempted to explain the object
of the Gospel ministry: 1. To save the world. For it is
a fact attested by Mr. Scott, that man had fallen according
28 BIOGRAPHICAL.
to Milton. 'Nature, sighing through all her works, gave
signs of wo that all was lost.' ' On man or his substitute
must fall the penalty of the law.' But he did not tell
what was the penalty. 2d. The means for accomplishing
the work. 1st, by preaching the truth. He says that a
preacher is not at liberty to select the subject matter of
his preaching; he must not only preach love, but the
threatnings of- God. For there are more threatnings from
Zion than from Sinai! Is it indeed so? God forbid! I
say. He said he never was moved by the preaching of
liell to love God; but it is necessary sometimes. ' I must
preach both love and fear.'
"In the evening, heard Mr. John H. Piper, a student
who has been at this institution some time. He is now
about to depart to proclaim the gospel of Methodism.
Text, Prov. viii. 6. ' Hear; I will speak of excellent
things.' 1. Creation, by an excellent being, for an ex-
cellent purpose. 2. Promise of a Savior. 3. A Savior.
4. Whole system of religion. 5. To embrace this relig-
ion. ' Unless a soul be born again, it's lost forever.' 6.
Missionary cause. 7. To improve our time. 8. Pray for
revival, etc. 9. Prepare for usefulness. 10. To live
near to God. 11. To meet above. Amen.
•'As I have not the true preaching to attend upon, I
think, while here, I shall take down the heads of the dis-
courses. I may find something to profit me hereafter."
September 17, Saturday night, expresses a hope to be
able on the morrow to attend the Universalist meeting in
Bath, N. H., and hear his favorite minister, Br. Sanford,
preach the word; but before retiring he thus writes on the
blessings of worship: —
" Reading the 84th Psalm has led me to comtemplate
the beauties and pleasures of the worship of God. The
Psalmist cries, ' How amiable are thy tabernacles,
Lord of hosts!' What an advantage they have over me
BIOGRAPHICAL. 29
who have the unspeakable privilege of waiting upon God
in his tabernacles, where his true Gospel is preached.
that I had the pleasure of hearing the ' glorious Gospel of
the blessed God!' Although I rejoice much in contempla-
tion of our Father's character and purposes, yet I should
be more happy still to hear his word. As often as I med-
itate upon his promises and designs to men, I can not but
rejoice with 'joy unspeakable and full of glory!' ' How
amiable are thy tabernacles, Lord of hosts!' O Father,
may I enter into the fulness of thy salvation! Blessed
be thy name, Lord, that thou hast designed us for im-
mortal blessedness at thy right hand where are pleasures
forevermore! Thank God! I have faith in bis promises.
I want words to express my joy in his name and attri-
butes'. ' He is good and doeth good.' ' His mercy en-
dureth forever.' ' He is good unto all, and his tender
mercies are over all the works of his hands.' ' Glory to
God in the highest.' Father, wilt thou serve thyself
with me here, and then receive me to thyself with a saved
world! Do grant it, O God of Love!
"A SHORT PRAYER FOR SATURDAY EVENING.
Lord our heavenly Father! Thou art that good be-
ing Avho only hath immortality, dwelling in light unap-
proachable. Before Thee angelic hosts do bow them-
selves, and adore thy matchless name. As we appioach
Thee this evening may we come in meekness and sinceri-
ty, with humility and fear. We thank Thee, Lord, that
Thou ever didst instruct us by Thy Son Jesus, to address
Thee as our ' Father in Heaven.' wilt Thou give us a
more clear view of Thy glorious name and attributes, that
we may worship Thee who art a Spirit in spirit and in
truth! Father of mercies, we pray Thee in Jesus' name
that thou wilt forgive our many sins and transgressions.
' create in us a clean heart and renew a right spirit
within us.' Father wilt thou prepare us for the coming
30 BIOGRAPHICAL.
Sabbath; may we spend it in Thy service, and all our
days: and then wilt Thou save us with a ransomed world,
for Christ's sake. Amen."
On the same day he makes the following- report of a
sermon preached b)'' Rev. Mr. Adams, the Principal of the
Newbury Seminary: —
" I have just returned from hearing Mr. Adams, our
teacher, preach from Job xiv. 14. 'If a man die, shall
he live again?' He preached very well. He proved
that 'if a man die, he shall live again'; 1. From the
powers of the mind. 2. From its capacity for enjoyment.
3. From its power to glorify God. 4. From its desire for
immortality. 5. From the analogy of nature; as leaves,
seeds, etc., die and live again, so shall man. 6. From the
'scriptures.' It would haA'e been a most glorious ser-
mon, if he had not clouded it up at last by endless tor-
ment. Said he, 'by scripture we learn that the dead
shall be raised in incorruption, immortality, and glory,'
and then added, what he had almost forgotten, ' if they
are prepared.^ He next inquired where we should 'live
again.' This Avas mere speculation and useless en-
quiry. Next question, ' In Avhat condition shall I live?'
This he decided as all Methodists do, ' in happiness or
misery.' Proof Matt. xxv. 46. He had so much en-
lightened my mind before, that it was not easily clouded
by what he said afterwards. The scripture testimony
with me is, that ' in the resurrection they are as the an-
gels of God in heaven,' 'children of God,' etc. Glory
to God for this faith! I xoill rejoice, and who shall hinder
me? Bless the Lord ! We shall be 'raised in incorrup-
tion, immortality, and ^Zor//.' Praise ye the Lord! His
next question was, ' How long shall we live, when we
live again?' He exhibited several illustrations to show
the length of eternity, or rather to show that we could
show nothing about it. Then said he, 'This eternity is
BIOGRAPHICAL. 31
ours, with all its consequences, and \vc cannot get rid of
it.' my God! I thought, hast thou indeed made one
soul to be wretched this length of time? I could not but
answer, No. Finally, I received much encouragement
and peace from his discourse; but would to God he had
told the whole truth !"
On Monday evening, Sept. 19, he thus speaks of his
good meeting on the previous day, at Bath, and closes
with a devout prayer:
"Br. Sanford preached well from 2 Cor. vi. 1. 'We,
then, as workers together with him, beseech you that ye
receive not the grace of God in vain.' He preached a
good moral discourse, such as I like. I am not so much
in favor of opposition orthodox sermons, as I am to hear
' Jesus and the resurrection.' I want doctrine enough
for a foundation on which to build a superstructure. Let
me hear of the good Savior, and let us be beseeched ' not
to receive the grace of God in vain.' What good com-
pany I had on my way to Bath, — even Universalism — the
time seemed short in which I was on the road. My med-
itation was SAveet of God, of Christ, and of salvation. I
could not but make melody to God in my heart for his
exceeding great and precious promises. I could say
' Bless the Lord, my soul, and all that is within me
bless his holy name.'
A PRAYER FOR MONDAY EVENING.
"Immortal source of life and peace ! Creator of the
Avorld and all things therein! thou high and holy one
that inhabiteth eternity. We would this evening come
before thee with thanksgiving and praise that thou hast
preserved us and enabled us to commence the labors of
another week. We bless thee for what we received at
thine ever bountiful hand on thy holy day. W^e thank
thee for so much of the word of life which was dispensed
to us. may we receive it into good and honest hearts,
32 BIOGRAPHICAL.
that Tve may bring forth fruit abundantly. With sincerity
we ^yovlld render to th'^'e our thanks that "we were ever ap-
pointed our place in a land where Gospel light and liber-
ty is enjoyed, where we can hear thy word dispensed in
its purity. Lord, wilt thou make us humble and grate-
ful for these great mercies towards us, thy unworthy ser-
vants. purify us, for Jesus' sake ! We mourn on ac-
count of our sins before thee, but O wilt thou have mercy
upon us and pardon us. We are great sinners, but thou
Lord, art able to make us white as snow. Father of
mercies! bless us with thy favor, which is life, and thy
loving kindness, which is better than life.
"We would praise and adore thy matchless name, that
thou ever didst give us the promise and hope of a resur-
rection, 'when we shall be as the angels of God in heaven,
children of God, being children of the resurrection.' Glo-
ry to thy name, Father! Great and precious are thy
promises to us. increase our faith we pray thee. In-
crease our love to thee and to our fellow men. Grant us,
Lord, all the mind and spirit that was in our Master,
the holy child Jesus. may thy love be spread abroad
in our hearts, and cause us to rejoice in thee with joy im-
speakable and full of glory. save us and bless us. —
Lead us in the way we should go, and when thou hast
done serving thyself with us here, wilt thou take us to
thyself to praise thee with a saved world, through Jesus
Christ our Lord. Amen."
Sunday, Oct. 9, he makes this record, and expresses a
fear that he had not rightly improved his time.
"Another of the days of the Son of Man has passed
away, but we are yet alive. Glory to God ! But how
have I improved it? This is a solemn question, but must
be answered. I must confe.^s that the time has not
brought the desired result, viz., wisdom. I have been
rather unwell, therefore I have not progressed as I should
BIOGRAPHICAL. 33
in studv: however, I think I am on the gain. Lord,
wilt thou pardon our faults — our sins ! and may we im-
prove the time better in future. Amen.
" Last Sabbath afternoon heard Mr. Adams, the Princi-
pal, preach from Prov. xxvi. 23, ' Son, give me thy heart.'
First, he showed what was giving the heart to God, as
follows: 1. Giving him our affection and love, for he is
all lovely and good. 2. Yielding up our hopes of happi-
ness in this world. Either we must give up the world, or
it. will give us up. It is hard to die before the Avorld is
given up. 3. Giving ourselves to obey all his command-
ments. 4. Submit ourselves to his cross. 6. Giving him
our cares and sorrows. Next the effects. 1. Peace to
our souls here. 'Come unto me,' etc., 'no language
can express the rest in the present time.' Thank God,
then, religion does not cause sorrow. 'The wicked are
like the troubled sea,' etc. 'Great peace have they who
love thy law,' he quoted. 2. Increase of intellectual vig-
or, because free from care, etc. 3. Be a blessing to
the world. 4. A joyful waiting after death. For he that
has faith in God can die happy and desire death, for by it
we enter heaven, etc. He preached well, but marred it
by saying near the close, 'If ye die in your sins, where
Christ is ye cannot go.'
"O may we give our hearts to God
Aud serve him all our days ;
Let us obey his precepts good,
And walk in all his ways."
" Last evening heard the preceptor preach from Job vii.
16. 'I M'ould not live always.' He preached a beauti-
ful sermon, describing the sorrows of earth, and the joys
of heaven. I was led to feel that I 'would not live al-
way.' Blessed be the name of the Lord that we are to
die! Through death we go to heaven. Although the
way is dark, yet light ineffable and joy unalloyed is be-
34 BIOGRAPHICAL.
yond. when shall I depart? I have a desire to depart,
yet I would wish to give some little good to my fellow
men. "Whether I shall, the Lord only knows, * Not my
will, but thine, God, be done.' ,,
The exercises of the Methodist Bible Class afforded
him opportunity for critical inquiries concerning disputed
points in theology; and he was not slow to profit thereby,
as the following will show: —
"In the Bible class, last . Sabbath, in examining the
verses in Acts ii., concerning the ' soul' of Christ * not
being left in hell,' I asked Prof. Baker whether there
was any more propriety in saying that haeds referred to a
place of punishment in another world, in other parts of
the Scripture, than in this. He answered that the fact of
future punishment did not rest upon the use of words
alone, but by the connection; that hades did only mean
the place of departed spirits. So we see that the doctrine
of hell torment does not stand upon the words translated
hell, and so much used to frighten men into partialism.
" On Sunday I wrote some inquiries in relation to the
trump of God, in Matt. xxiv. 1 Cor. xv. 1 Thess. iv, and
called it ' scraps,' No. 20. I hope that it will be an-
swered to my satisfaction. Also an inquiry concerning
Acts iii. 21. 'The restitution of all things.' This I
have thought was wrongly applied to the salvation of all
mankind, but seems to refer to his cominof to reg'ulate the
Jewish state."
Here we see the tendency of his mind at that early pe-
riod. Constantly striving to find out the reason of things,
and to draw instruction from all sources.
Under date of Oct. 16th, he speaks of the satisfaction
it gave him to be present at the annual session of the
Sullivan (llniversalist) Association, held at Bath, N. H.,
— the Universalist church in that place was solemnly dedi-
cated to the worship of God at that time. He was privi-
BIOGRAPHICAL. 35
leged with hearing many good sermons, and minghng
with those whose advice he faithfully sought as to the best
course to pursue in preparing himself for the ministry of
the reconciliation.
He had heard but few sermons in defense and illustra-
tion of the great doctrine of a Avorld's redemption; and
hence, the word dispensed on that joyful occasion was
like good news from a far country, and he felt to exclaim
with the affectionate disciples, "Lord, evermore give us
this bread."
But this gathering, instead of satisfying his soul, and
making him more contented to remain at the Seminary,
and prosecute his studies, seemed to reveal to him more
than ever the loneliness of his situation, among strange
systems of theology, with strangers in a strange land! —
With these emotions he speaks of the blessings of friend-
ship, and alludes to some persons with Avhom he was then
corresponding:
" How sweet is friendship! But alas ! I know not that
it is here. Would that I could enjoy the society of such
as I could name. What a mournful place is this! I am
sometimes almost overcome, as I was this day, by my
feehngs. No one to whom I can pour out my soul in
love, except to my Friend in heaven. When, when
shall I be permitted to unite with my friends and part
no more. I feel to-day like a bird that has lost its mate,
forsaken and forlorn. that I could see Brs. Jewell,
or Gleason, or some real friend in Methuen. How
would I embrace them. How Ions:, how lono- shall I
be kept from those I hold most dear? But shall I repine?
Shall I call this a friendless world? No. For I know
that I have some true friends; but they are not here. I
had one here but he is gone! This was Br. Stone. B\it
now I am despised, and my name is cast out as evil.
Why? Because I am a Universalist."
36 BIOGRAPHICAL.
The term of his school had nearly expired; and prepa-
rations were being made for an exhibition. He was cho-
sen to deliver the opening address on the occasion; but
this honor his diffidence compelled him to decline. It was
during this session that he felt called upon to support
and defend the sentiments he believed, before many vio-
lent opposers, in the Wesleyan Lyceum, connected with
the Seminary. With a view of converting or of confound-
ing him in argument, the students and Faculty introduced
such theological questions as they knew would oblige
him to speak. The results of those debates were far from
what his associates anticipated. They aflForded him just
the opportunity he needed to bring out his own powers
and to lay the evidence of his doctrine before the commu-
nity. He labored faithfully and not in vain.
On the evening of Sunday, Nov. 6th, after attending
religious worship in the chapel of the Seminary, and hear-
ing Professors Baker and Granger preach, he makes the
following minutes of their discourses: —
"Prof. Baker preached from Lam. iii. 33: 'For he
doth not afflict willingly, nor grieve the children of men.'
His object was to vindicate the ways of God to man. In
the course of his remarks he said that ' All punishment
was not for a salutary influence in this world, although in
general it was, as in case of the ante-diluvians.' I have
thought of this before, and some doubts have arisen in my
mind on this point. Although Universalists contend that
punishment is for a salutary influence, yet I cannot fully
see it so. He said, ' If we see no proportion between
punishment and the sin, does it thence follow that there
is no such proportion? No.' So say I. This will ap-
pear more fully hereafter in his discourse. He asked one
question which he did not fully answer to my satisfac-
tion. It is easy to reconcile temporal evils with the good-
ness of God; yet when we come to consider an endless evil
BIOGRAPHICAL. 37
the same will not hold good. He asks, ' If God saw that
some would be miserable forever, Avhy did he make man
so exposed? Because there would be more happiness
than misery in the world, if some were damned forever."
This I cannot agree to. Again he says, ' Why are the
blessings of life so unequally distributed? But happiness
does not consist in outward circumstances. Therefore
this is no sign that Providence is partial.' Again:
' Why so unequal distribution of rewards and punishments
in this world? Because it is a state of probation.' This
he took for granted. His main arefument next was to
show that men were dealt with according to their charac-
ters; yet he must say a Avord or two to spoil the whole.
The sermon in general was a good one.
" A word on Mr. Granger's sermon. Text: Prov. xv. 6.
He was showing that the righteous are happy both here
and hereafter. He said truly that ' Sinners are always
unhappy and the righteous happy.' But when we come
to talk with them about the punishment of the Avioked
here, they tell another stoiy.
Wrote an address to-day to Universalist young men."
On the 12th of November, we find the following
PRAYER FOR SATURDAY EVENING.
"Almighty and ever gracious Parent! Thou in whom
we live, and move, and have our being; on whom we de-
pend for all that we have or are, or hope to have, in life
or eternity; who art good unto all, and whose tender mer-
cies are over all the works of thine hands. We would
approach thee with reverence and godly fear, with humil-
ity and meekness, and render up our evening sacrifice.
Wilt thou, Father, be pleased to draw nigh by thy
spirit, and hear our cries unto thee the Father of lights,
from whom cometh down every good and every perfect
gift? We acknowledge our sins and transgressions before
thee. We mourn that we are so far removed from thee;
447931
38 BIOGRAPHICAL.
but 0! wilt thou not, for Christ's sake, pardon us? Oh
may thy goodness lead us to repentance, that needeth not
to be repented of.
" We bless thee for life, and health, and all the blessings
which thou art ever bestowing upon us; and we ask thee
to continue to bless us, with every spiritual and temporal
blessing. Most of all, we bless and praise thee for the
gift of thy dear Son Jesus Christ, whom thou didst send
into the world that he might reconcile the world unto thy-
self. Glory to God! We have a Savior, and a Savior of
the Korld! O Father, we pray thee to give us grateful
hearts, to praise thee for this unspeakable gift. We be-
seech thee to give us correct views of his character and of
our relation to him. May we see the extent of 'bis mis-
sion, and have full faith in his ability to perform all that
he has undertaken, and may we ever acknowledge him
as our guide and pattern.
"And now, Father, we implore thy blessing upon us.
Wilt thou be our ouardian through the darkness of anoth-
o o
er night, and then raise us to behold another sun, another
holy sabbath day. May we be prepared for it, and may
the truth of God be made known unto us. May we hear
of Jesus and the resurrection! May our minds be staid
on thee and taken from the world. guide us all our
days on earth, and make us useful in our day and gener-
ation. May we serve thee and do all thy will, and at last
be saved, through Jesus Christ our Savior. Amen."
During the winter of 1836 and '37, he taught school
in Lisbon, N. H. At the opening of the spring term, we
find him again at Newbury, in readiness to continue his
studies. April 2, 1837, he says:
"Another week has gone, another month has closed;
and what have I done? How much have I increased in
knowledge? how much in goodness? Alas! I fear I have
not accomplished all I should. May the Lord forgive and
BIOGRAPHICAL. 39
incite me on to greater exertion in all laudable undertak-
ings, and aid me by his kind powers.
" To-day I attended meeting in the chapel, where Mr.
Granger officiated in the forenoon, and Mr. Adams in the
afternoon. Both said some things which are worth pre-
serving. Granger's text was in Matt. vi. 13. 'Broad is
the way, etc' He said that on a preceding day he had
shown that this ' destruction' was not annihilation, but
endless woe. To-day he was to show the causes why so
few would be saved. 1st. Influence of false doctrines.
The third false doctinne was this; * that all men will fi-
nally be saved. This is false because abnost all renounce
it in death.' Then came a story of a young man who
was a Universalist and lost his partner in life, and pro-
cured a Universalist to preach the funeral sermon. But
when he approached death himself, he saw that Univer-
salism would not save him; called for ministers to come
and pi'ay with him, etc. Therefore Universalism is a
false doctrine, and it keeps souls in the way to hell, ac-
cording to his reasoning. The fourth reason I did not
hear, but supposed it to be election and reprobation from
what followed. He quoted Romans v. 19: 'As by one
man's disobedience many were made sinners, so by the
obedience of one shall many be made righteous.' He
distinctly said that the 'many' in each member of the
sentence meant ' all meji,' and repeated it in strong terms.
I know not what he meant, for that is pure Universalism.
It is possible that all are made righteous in infancy, was
his view from the remarks which followed. ' By Adam's
sin man was condemned to death temporal and eternal, but
Christ took away this curse.' That is curious, surely.
Did he not take away also the curse of temporal death as
well as eternal death? Do Christians not die?
" He intimated that infants will suffer, if they are not
brought into covenant relation, by their parent's neglect.
idfr.
40 BIOGRAPHICAL.
If SO, how cruel! Suffer eternally by our neglect? How
foolish the idea! Of heathens he said: ' Thousands per-
ish who might be saved, for the ' grace of God hath ap-
peared to all men,' of course then to the heathen, and if
they do not obey its dictates they must go down to hell!
Wholly by our neglect! Hear this calculation: 600,000,-
000 die in thirty years or about thirty-eight in a minute,
many of whom must be lost! because we do not send the
Gospel to them.' Again: ' The unfaithfulness of Chris-
tians is a great cause why so many will be lost in our
own land. Many have gone down to woe, gnawing their
tono-ues on account of the imfaith fulness of Christians.'
Who, then, are most deserving of punishment, the saved
or the lost? Enough on that. It was a curious sermon."
Sunday evening: —
" I have just returned from hearing an address before
the Dorcas Society, by Mr. Baker, one of whose remarks
1 must preserve. ' It is as much a duty of the church to
send the gospel to the heathen, as holiness of heart is.'
Then if they fail of performing their duty, they sin. And
as they believe that no man can be saved unless he have
holiness here, how can the church be saved if she neglects
to perform her duty to the heathen? Surely I cannot
tell, on Methodist principles. In a prayer, Mr. Granger
repeated the sentiment of to-day in plain terms, to wit:
'Many have gone down to hell by our unfaithfulness.'
Surely the souls of men are placed in the hands of poor
keepers."
April 9. Reports a discourse by Rev. Mr. Scott, from
the question, "Are there few that be saved?" — Avrites a
letter to Rev. Mr. Granger, touching an assertion that al-
most all Universalists give up their faith when they die;
and gives expression to his yoxmg and glowing heart in
these nrords: —
"How I love to meditate on that pure gospel of our
BIOGRAPHICAL. 41
Savior, called in later days Universalism! Oh that our
faith in it might be proportioned to its beauty. For who
can hold in anticipation the fact that all God's intelligen-
ces are to be gathered home, when there shall be ' one
fold and one shepherd,' and not ' rejoice Avith joy un-
speakable and full of glory.' It is enough to cause an-
gels and men to shout aloud for joy; to clap their hands
and cry, Glory to God! Sublime thought ! grand consum-
mation! A world saved and a universe praising God!
The heart leaps for joy in contemplating so joyous a re-
sult. Hear St. Paul, 1 Cor. xv. 25. 'And when all
things shall be subdued unto him, then shall the Son him-
self be subject unto him that did put all things under him,
that God maybe all in all." ' death where is thy sting?
grave where is thy victory? Thanks be to God!'
my soul! The subject is so vast and glorious that I can
not realize it, I cannot see even a thousandth part of its
glory. my God! wilt thou grant that I may feel more
on this subject, so that I may be able to praise thee more
for thy exceeding great mercy. Hallelvijah! Amen!"
May 9th, the commencement of his twentieth year, he
makes the following suitable reflections: —
" To-day commences another year of my life. I have
now passed twenty years of my sojourn here; yet I seem
only a hoy. I have arrived neither to the stature nor the
mind of a man, although I used to think, when a boy,
that when I became 20 years of age I should be a man
indeed! How foolish the anticipations of youth! The
past year has brought me many happy hours; some un-
happy, of course. Last season I was made joyful from
frequent meditation on the blessed doctrines of Universa-
lism; this enjoyment, from some cause, has declined,
probably in part from the influence of my companions last
winter, who were not of such a caste as I like. I have
also taken much pleasure in the pursuit of knowledge. I
42 BIOGRAPHICAL.
feel tolerably well satisfied with my year's labor in this
respect, although I have not been so diligent as I should.
Perhaps not many students at this institution have ac-
complished more. I would not boast, however."
Durino- this month he commenced translating the New
Testament from the Greek, intending to make such criti-
cisms and remarks as the subjects might seem to suggest.
Some difficulties also presented themselves in his way as
it reo-ards the coming of Christ — wherein he is the Savior
of the toorld — and the meaning of the 'phrase ^'kingdom of
heaven." Careful reading and more reflection, however,
.settled his mind on these subjects.
June 10, at the commencement of the summer term he
writes: —
"Last Wednesday; June 7, the summer term of this in-
stitution commenced with about 60 scholars. The school
appears to be of rather a high character, being almost all
old students. For my studies I have commenced French,
chemistry, and astronomy; also taken algebra, geometry,
and Greek exercises; the last three I have studied some
before. My object in taking French is for the purpose of
teaching, as it is desired in the South, and as it also be-
longs to a polite education. I think I shall be able to pro-
gress some in it during this terra, as it comes quite easy
after having studied Greek and Latin."
June 11, Sunday afternoon, we find the following
entry: —
" Attended church at the chapel this forenoon, where a
Mr. Tenney, from Penn., preached from the text, 'How
shall we escape if we neglect so great salvation?' In the
course of his sermon he made many remarks about Uni-
versalism, some of which were as follows: ' Not a parti-
cle of salvation, grace, mercy, or truth, in universal salva-
tion.' Indeed ! ' Believers in that doctrine think that
because all men are punished for sin here, therefore
BIOGRAPHICAL. 43
they shall be saved hereafter.' False. ' It is good for
nothincr and will lead you down to everlastino- ruin.'
' Adam was exposed to immediate death by his sin ; but
by God's promising a Savior he had a day of probation,
and thus escaped it. The benefit of Christ's death was
to save men from immediate death, and give them a pos-
sibility of salvation; in this respect it is universal and un-
conditional, and in no other. This is the first degree of
salvation. The second is a deliverance from sin; the third
is a deliverance from Satan and misery. It is holiness,
or sanctification, and this salvation will land us in immor-
tal glory.' This shows that the word salvation in Scrip-
ture is not immortal glory, bvit the means by which it is
gained. Quite a concession. He asks, ' if all men are
punished here, from what does Christ save men?' Ans.
Many things evident."
As a specimen of the mode of warfare carried on against
us in those days, especially in and around Newbury, I in-
sert the following, which is written under date of June 13:
"I have just returned from hearing a temperance ad-
dress from Mr. Caleb Dow. In the course of his remarks,
he went out of his way verj^ much to aim a blow at Uni-
versalism, something as follows: He was in a satirical
manner descanting on the benefits of intemperance. One
was, ' it makes infidels.' ' Alcohol has done more than
all the divines who have toiled and toiled in the same
course, in showing that there is no hell. The drunkard,
after taking enough to make him eloquent, will prove
there is no hell, for when the earth revolves it brings
hell, which is said to be below, right over our heads, and
as heaven is above we shall go right up through hell into
heaven. Christians go to heaven in a ship provided by
God; but Infidels make a ship of their own, which will
carry all — all — liars — sorcerers — all that have a face and
two legs, right to heaven.' ' Alcohol makes men wiser,
44 BIOGRAPHICAL.
it causes tliem to know better than all great men how to
prove there is no hell — no future punishment.' In anoth-
er place, he represents the state of society, if all were
drunkards, as follows: 'The retailer would be administer-
ing out from the pulpit, death — death temporal — death
eternal!!' ' Intemperance is the ghost of millions now in
hell!!' ' Traffic in hell-fire.' "
These unchristian attacks were then common, every
day occurrences, in that section of country, and our ar-
dent young friend had to bear them as well as he could.
They seemed, doubtless, to strengthen and refine him, as
the gold is purified by the fire. They served to convince
him more and more of the importance of a great theologi-
cal change. A short time before he left the institution,
he completed a careful examination of the learned Bishop
Newton's critical work on the prophecies. The subjoined
extract will show with what faithfulness he had studied it.
" To-day I finished reading ' Bishop Newton's disser-
tations on the prophecies.' It is an able work and has
strengthened ray faith much, especially in relation to the
older prophecies, as Nineveh, Babylon, Tyre, Egypt, etc.,
and the four kingdoms, Babylonian, Persian, Macedonian,
and Roman. As to papal Rome, I am not so well satis-
fied, especially on some parts of it. I shall now proceed
to give a skeleton of his exposition of St. John's Revela-
tion, briefly as possible; also Matt, xxiv., and some other
expressions of his.
"Dan. viii. 9, 12. 'Host of heaven,' and 'stars'; Jew-
ish state, and priests and Levites in Scripture. ' Take
away daily sacrifice'; at destruction of Jerusalem. Matt.
xxiv.; Luke xxiii. 28-30, 'Rocks fall on us'; at destruc-
tion of Jerusalem, figurative. Matt. xxiv. 27. 'As lioht-
ning, so the Son of Man cometh'; i. e., Roman army, his
instruments. Matt. xxiv. 29. ' Sun be darkened, stars
fall.' Great revolutions in states. Proof; examples in
BIOGRAPHICAL. 45
Isa. xiii. 9, 10, Ez. xxxii. 7, 8, Dan. viii. 10, Joel ii. 30,
31, — verse 30: 'All the tribes of earth mourn,' i.e., Jew-
ish tribes. ' Come in clouds' signifies a manifestation of
power merely, as in ancient prophets. Verse 31. * Send
his angels'; ministers. Luke xiii. 28. ' Come from the
east and the west to the kingdom of God,' i. e.. Gospel
kingdom. ' Stag's, sun and moon' , are hieroglyphics for
empires, therefore properly used in prophecy, xxiv. 35:
' Heaven and earth pass away,' i. e., it is easier; a strong
positive expression with a comparative meaning. ' IiJ)id of
icoj'hl;' end of age. Thus all of Matt. xxiv. is referred
primarily to the destruction of Jerusalem, but may have
a distant reference to day of a judgment.
"Rev. i. 7: 'Cometh Avith clouds'; to prove that Rev.
was written before the destruction of Jerusalem. * Come
quickly' also. vi. 8: 'Hell'; grave, vi. 12-14. 'Sun
black, moon blood, stars fall, heavens depart as a scroll';
at the time of Constantine, establishment of Christianity,
great changes on earth. Proof; examples in Isa. xiii. 10,
xxxiv. 4, Jer. iv. 23, 24, Ez. xxxii. 7, Joel ii. 10, 31,
Matt. xxiv. 29. ' Rocks fall on tcs'; expressive of terror
and consternation. See Isa. ii. 19, Hos. x. 8, Luke xxiii.
30. viii. 1 : ' Silence in heaven'; peace on earth in church,
times of Constantine. viii. 7: 'First angel'; Huns and
Goths invade Rome. Verse 8: ' Second angel'; Attila
and Huns. Verse 10: ' Third angel'; Vandals. Verse 12
'Fourth angel'; Heruli destroy Rome. Rev. viii. 12
'Sun, moon, and stars'; government of Rome. ix. 1
* Star fell'; Mohammed. 'Locusts'; Arabs and Saracens.
X. 6: ' Time shall be no longer'; i. e., the time shall not
be yet, i. e., of the seventh wo. xi. i. 'Measure city';
church of Christ at reformation. Verse 7: ' Beast from
the pit'; power of Rome: 'witnesses'; preachers of truth:
' ascend to heaven'; brought back to pristine glory. Verse
15, refers to day of judgment, etc., close of the prophe-
k
46 BIOGRjiPHIC.VL.
cies to resurrection day. Chapter xii. commences the
same again. 'Woman'; church: 'in travail'; until Con-
stantine became a convert, after 280 years. Verse 3:
'Red dragon'; symbol of devil, they are Roman kings,
as kings of Egypt. Ps. Ixxiv. 13, Is. li. 9, Ez. xxix. 3.
Verse 4: 'Third of stars'; one third of the kingdoms of
the earth. Verse 5: 'Man child'; Constantine: 'caught
vip to heaven'; ascended the throne. Verse 7: ' War in
heaven'; on earth between heathens and Christians.
' Michael'; defenders of Christianity. 'Devils'; heathen,
xiii. 1: 'Beast'; papal Rome. ' Out of sea'; pit, abyss.
xiv. 2. ' In heaven'; in church. Verse 6: ' Angel' ; Chris-
tian writers in eighth and ninth century. Verse 8: ' Se-
cond angel'; Valds. Verse 9: 'Third angel'; Luther.
'Fire and brimstone'; in eternity, xvii. 8: 'Perdition';
destroyed so as not to rise again, xix. 3: ' Smoke rise
up forever'; like Sodom, not in eternity, as Isa. xxxiv. 9,
10. Verse 20: ' Lake of fire'; total destruction of popery,
its overthrow, xx. 2: ' Satan bound'; restrained. 'Dead
raised'; literally. 'Second death'; in world to come.
Verse 14: ' Lake of fire'; in world to come. ' Hell'; grave.
'Second death'; is changing temporal to eternal death,
xxi. 1: 'New heaven'; literal, at resurrection. I am able
to make no remarks of consequence on this. He seems
in some places, however, to refer Christ's coming to the
destruction of Jerusalem, and then to the judgment.
Sometimes also ' the lake of fire' is a figure, and then lit-
eral; so with ' pit.' Taking his book as a whole I have
gained much light."
About the middle of August, the term of the Seminary
closed, and he left Newbury, never more to return as a
student. In his record of this period, he names the stud-
ies he had pursued, the progress he had made, and his
hopes for the future.
It is proper to observe here that he had, previously to
BIOGRAPHICAL. 47
leaving the Seminary, made arrangments to visit the
South, with a view of teaching for a season, while further
prosecuting his studies preparatory for the ministry of
reconciliation.
He had been engaged for some months in writing ser-
mons, although up to the time he left the Institution he
had never attempted to preach, or 'improve,' in public,
as he called it. On Sabbath evening, Aug. 20, at the re-
quest of Br. Sanford, the pastor, he delivered his first
discourse in the Universalist church in Bath, New Hamp-
shire. He spoke from Rom. xii. 1. "I beeeech you,
therefore, brethren, by the mercies of God, that ye pre-
sent your bodies a living sacrifice, holy, acceptable unto
God, which is your reasonable service."
The few remaining days he was permitted to tarry at
home with his friends, before starting on his contemplated
journey, Avere occupied partly in reading an interesting
and valuable work on the " coming of Christ," by the
Rev. Warren Skinner, of Vermont; and the learned works
of Rev. Walter Balfour. He gives the substance of many
valuable criticisms, but I have not room to insert them
here. These records serve to show us with what peculiar
attention and thoroughness he read the productions of
learned men.
Having learned that he had preached in a neighboring
church, his associates and friends urged him to appoint a
meeting in his native town before he left. This request
was very trying to his feelings. He had never conducted
an entire service alone; and to speak in the presence of
his old acquaintances, was a great cross. And yet he
felt that it was a duty to raise his voice publicly in de-
fence of what he sincerely believed to be the gospel of a
risen Redeemer, before his departure. Influenced by this
consideration, he permitted notice to be given that he
would speak to the people on the next Sunday. His
48 BIOGRAPHICAL.
mother objected, although she had early given him up to
the work of the ministry; fearing that he would not suc-
ceed in his attempt. He replied that he must make a be-
ginning — he must pass the ordeal, and if the first attempt
proved a failure it would be nothing unusual.
The quiet Sabbath morning arrived; the anxious mother
repaired to the old church that had long been occupied
for the dissemination of " another Gospel." She watched,
as only an anxious mother can, the progress of the ser-
vice, which, to her surprise and deep gratitude, was con-
ducted decently and in order. This was the second Uni-
versalist preacher that the parents had been permitted
to hear.
The morning of his departure had now come. His
mother felt solicitous to ask him one question. She said,
" Merrill, have you no doubts, no fears, as to the truth of
the doctrine you promulgate?" His earnest and emphatic
reply was: " not the least, mother — I have not the shadow
of a doubt but that it is the truth of the Bible, and" con-
tinued he, "it is my greatest anxiety, and my highest am-
bition to do all in my power to assist in the removal of the
thick veil of ignorance resting on the minds of the people."
Sept. 1 1, 1837, he makes his last record in beloved New
England. " Farewell ! home of my childhood, I may nev-
er see thee again, yet that is my desire. May our kind
Father in heaven, in his good providence, conduct me safe
to my place of destination, prosper me in all my undertak-
ings, and return me safely to my home and friends, laden
with the riches of wisdom and experience, and qualified
to instruct in the things of the kingdom of God."
His parents freely gave their consent that he should go
West, hoping that it would be better for him and them.
In a letter to the writer, his mother says, " I had no fears
as to his future course of conduct — his moral character
was so well established, and virtuous principles reigned
J
BIOGRAPHICAL.
49
triumphant." An account of his journey and affairs for
a season, may be learned by the following quotation.
SprIxXGfield, Clark Co. Ohio, Aug. 2, 1838.
" It is now almost a year since I have made any entry
in this book. This is owing, mostly, to want of opportu-
nity and disposition to do it. But I shall now resume the
keeping of a journal of passing events and thoughts. And
first, then, a brief account of my journey to this place. It
will be seen that I started from Littleton, Sept. 12, 1837,
for Mississippi. Thither I designed to go. But the fol-
lowing narrative will show the reasons why I was diverted
from that course, and to this State, (Ohio.)
"At Methuen, Mass,, I expected to find a companion
in Br. H. JeAvell, who would accompany me to Miss. But
when the time came he could not go. I was strongly
urged to remain in Mass., but no; my mind was bent for
the South, and to the South I must go. I also expected
to meet Mr. A. Nelson in Philadelphia, who was also go-
ing South; but in this also I was disappointed. He took
another course. * ''■ *
"Sept. 26. Arrived in Pittsburgh, and called on Br.
S. A. Davis. In view of not having my expected compa-
ny, with the representation of slavery and society in the
South, with the climate, I was induced to turn into this
State. It has since appeared to me that it was a spe-
cial act of Providence that I Avas not suffered to go to
Mississippi.
" I went with Br. Davis to the Association at Akron and
Middlebury, and the Convention at Fredericktown; but
found no place to locate myself to advantage as a teacher.
By the way, Br. Davis rather turned my intention in re-
gard to preaching; as I had not intended to preach any
for two or three years. I was induced by him, however,
to commence preaching immediately, as I had opportuni-
ty, which might benefit others some, and myself considera-
50 BIOGRAPHICAL.
bly, by preparing my mind for the regular labors of a
preacher, by ' exercising my gift' in that way.
"As it is hkely enough that i may not live long, owing
to the feebleness of my condition, I feel disposed to do
what I can towards promulgating the 'glorious Gospel,'
before I pass ' hence to be here no more.' Hence, I have
preached, (that is, in my own poor way,) about thirty
times since I came into the State, to wit: in Ohio City,
Middlebury, Fredericktown, Springfield, Clarksburg, Lis-
bon, Harmony, and Dayton.
" I intend to pursue this course hereafter, as I have op-
portunity, and can prepare myself, besides my other la-
bors as teacher. * * *
"Oct. 20, 1837. Arrived in Springfield. This is quite
a large, handsome, well-built, well laid out, thriving town
of about 4,000 inhabitants, being shire town of Clark Co.,
containing Court-House, Academy, and five or six church-
es. I think 1 enjoy good health here, except it be in the
winter, when 1 had a cough, owing to the sudden chan-
ges and dampness of the atmosphere. The summer agrees
well with me as yet.
" Dec. 4. I commenced teaching a district school for
six months at $40 dollars per month. That engagement
closed May 28th, 1838. 1 had a good, pleasant school.
This Summer I am teaching a private school, having
about 30 scholars, at three and four dollars per term of
12 weeks. 1 expect a permanent situation here this fall.
Feb. 18, 1838. I joined the Universalist church in this
town. God grant that I may at all times feel and realize
the responsibility which rests upon me, not only as a pro-
fessor of the Christian religion; but as a public defender
of it, to walk in all things, and at all times, according to
the Gospel I profess. May I never yield to temptation,
and ever refrain from ' all appearance of evil,' even, and
keep myself in the fear and love of God. Amen."
A
BIOGKAPHICAL. 61
Sunday Aug. 26, preached in Springfield. Of his
health and the subject of his discourse he says: —
" To-day I have attempted to preach once in the church
in this place. As I have a bad cold it is with difficulty
that I speak. My subject was the ' glorious Gospel of
the blessed God.' It was the fourth in the series of dis-
courses on this subject. The principal point to Avhich I
directed attention was the grace of God as bringing salva-
tion to all men. It was a glorious subject, and it was out
of my power to do it justice. Oh! for the wisdom from
above!"
The Central Association, which held its annual meeting
in Worthington, Sept. 1st and 2nd, 1838, gave him a
letter of fellowship. Of that occasion he says: —
" Last Sunday I was at Worthington, Avhere the Central
Association held its session. I there received from that
body a letter of fellowship as a ' preacher of the Gospel
of God our Savior.' Although I am in reality no more
a preacher than before, yet I am so in the eyes of the
world. Hence it becomes me more especially to walk as
a Christian minister should walk; because if I should
stumble and fall now, it would affect the cause more than
when I had not received a formal fellowship. Oh! may a
proper sense of this responsibility at all times rest upon
me, that I may not wound the cause or religion of Christ.
May the grace of God enable me to perform all my duties
faithfully.
"At the Association were the following preachers: —
Brs. L. L. Sadler, W. Y. Emmet, S. W. H. Jolly, A. A.
Davis, T. Strong, D. R. Biddlecom, C. Rogers, and Geo.
Rogers. We had a good time; large congregations, and
strict attention, with a devotional appearance on the part
of the hearers."
FIRST VISIT TO CINCINNATI.
Having been confined in the school room for a long
52 BIOGRAPHICAL.
time, he felt a desire to visit the Southern section of the
State, and form a more extended acquaintance Avith the
brotherhood. Accordingly, after having sent on his ap-
pointments, he started Oct 17. He was absent almost
four weeks. This journey improved his declining health
and invigorated his mind. Of his labors and the pleasure
he enjoyed while on this tour, he says: —
"On Friday, Oct, 17, I started on a short tour to the
S. E. part of the State. I returned on Tuesday Nov. 13,
with my health improved. During my absence I preach-
ed 20 discourses, in the following places: Palmyra, (Ma-
son,) Mt. Pleasant, Springboro', Franklin, Miamisburg,
Centreville, Ridgeville, Goshen, Cincinnati, Montgomery,
and Waynesville. In Cincinnati I had the largest con-
gregations I ever addressed. In the evening there were
probably not far from 600 present.
" Another thing to be noted is, during this tour I com-
menced extempore speaking. Finding it difficult to use
notes in many places where I was obliged to speak, and
some prejudice existing against the use of notes, I took
the opportunity to accustom myself somewhat to dispense
with them. I succeeded better than I anticipated; how-
ever, I took subjects with which I was familiar, or had
written upon.
"I am now once more settled down in Springfield, for
three months at least. Last Monday I commenced school
again. Few scholars. All the influence of the pious
(self styled) is against me; and the report was that I
was not to return. I hope by spring, if I live, to be able
to quit teaching and to devote myself wholly to the min-
istiy. O! that I were free from all pecuniary obligations
at home; that then I might devote my whole time to the
study of the Scripture, and the proclamation of the truths
of the ' glorious Gospel.' May the Lord keep me, so that
I may yet do some good in my Master's vineyard. May
BIOGRAPHICAL. 63
I take such a course as to maintain strengtli of body, and
may He impart that wisdom which is profitable to direct."
Thus, it will be seen that nothing but imperative duty,
and filial obligations to aid his parents, who had kindly
consented that he should deA'ote his life to the work of
the ministry, retained him in the school room. He was
by no means at home here, — and he could only be recon-
ciled to it on condition that it was to last but for a few
months. He felt that he could do more, and ought to do
more, for the cause of his Master and the world. -By the
strictest economy he was enabled, during the year he
taught in Springfield, to send $200 to his parents to aid
in the education and support of his younger brothers and
sisters.
To his unspeakable joy, the period so long anticipated
and so much desired, soon arrived. In the spring of
1839, the way seemed to be opened that he might devote
himself wholly to the ministry. Rev. Mr. West, the pas-
tor of the first Universalist church in Cincinnati, desiring
to visit England, Br. Pingree was engaged to supply the
desk during his absence.
At this time his services Avere also secured as a regular
contributor to the columns of the "Star in the West," with
whose readers he kept up an uninterrupted intercourse
until the time of his death. Of his numerous and inde-
fatigable efforts to instruct, improve and gratif)^ the read-
ers of that popular and widely extended journal, I need
not speak; his efforts speak for themselves.
His labors as a preacher were well received by the So-
ciety in Cincinnati, and the more observing brethren and
friends thought they saw in him the evidences of great
usefulness. When he came to the city to reside, his
health was delicate; but by a strict course of regimen, he
soon improved in body and mind, and felt greatly encour-
aged to hope that he might still be spared for many years
64 . BIOGRAPHICAL.
to sound the Gospel trumpet. But Avliatever might be
the will of Providence in regard to this matter, he hoped
to be prepared always to abide cheerfully its wise de-
cisions.
We here approach an important, and to him, an inter-
esting period in his brief but brilliant career. To a con-
scientious and sensitive young man, who feels it to be his
duty to devote "his hfe, his power and his all," to the
Christian ministry, the rite of consecration and solemn or-
dinatiori is one of peculiar interest; — it leaves impressions
that time and change have no power to efface. Our
brother realized the important step he was taking, and the
arduous and very difficult duties of the preacher of the
Gospel. The services of his ordination took place in the
first church in this city, Tuesday evening, October 9th,
1839. Br. George Messinger delivered the sermon; Brs.
Gurley, Rogers, West and M'Cune assisted in the exer-
cises, which were largely attended, appropriate and in-
spiring.
The note our brother made referring to this event,
breathes the same prayerful and confiding spirit that char-
acterized his writings when speaking of himself. He
earnestly beseeches God to aid him, and especially to save
him from bringing a reproach on the ministry of Christ.
How appropriate was such a prayer on the occasion. It
is to be feared that young men do not always reflect suf-
ficiently upon what they are doing, when they are seeking
Christian fellowship and the rite of ordination. God help
us all who profess to be the heralds of glad tidings, to
show by our words and deeds that we are not only born
of the spirit, but that we have been with the Master and
learned of him. The husbandman should first be a par-
taker of the fruits.
Thus Ave find, that the subject of this memoir preach-
ed his first sermon in 1837 — received letters of fellowship
BIOGRAPHICAL, SS
in 1838 — and the rite of ordination in 1839, when twen-
ty-two years of age.
Having accepted an invitation to take the pastoral charge
of the Universalist Society in Montgomery, Ohio, he re-
moved to that place in March, 1840. His health being
unusually good at the time, he was encouraged to hope
that his removal might be attended with happy results to
the infant cause in that place. He speaks in his journal
encouragingly of the friends of the cause and of the gen-
eral signs of prosperity.
In the summer of 1840 he made a visit to his relatives
in New Hampshire. This was his first visit after he came
West, to the scenes and endearments of his youth. But
the joy of mieeting was greatly lessened by the pain of
parting. Blessed be God, there is a good time coming
when the parting sigh shall never be heard, and where the
tear of anguish shall never be shed.
" Then parents and children there will meet —
"Will meet to part no more —
O that will be joyful."
MARRIAGE.
On the 12th of October, 1840, he was united in mar-
riage with Miss Mary Ann, eldest daughter of Mr. Sam-
uel Halley, of Cincinnati, with every prospect of a long
and happy matrimonial life. But, alas, providence had
otherwise ordered it. On the 11th of December, two
months from the day of his marriage, the cup of earthly
bliss Avas dashed to the ground, and our brother left deso-
late, to mourn the loss of one whom he had so recently
chosen to share with him the joys and sorrows of life.
He now realized more than ever the fluctuating nature of
all earthly things, and the unspeakable importance of con-
fidence in the mercy of Him who sanctifies our sorrows
and pities us in our weaknesses. But in this, the most
trying moment of his life, he drew consolation from the
56 BIOGRAPHICAL.
assurances of Holy Writ, that we have a home in heaven
where parting is unknown.
With a higher sense of his dependence, he flies to his
Master, and with renewed purposes and a more hvely
trust, asks God to aid him in the discharge of his duties
as a humble minister of the word of life. O, reader, how
dreary, how inconsolable would have been our departed
brother's condition at that dark period, had he been des-
titute of the light wiiich Christianity is calculated to shed
on the tomb. In reference to her sudden and painful
death, he could say in the confiding words of God's an-
cient servant: "The Lord gave, and he hath taken away;
and blessed be the name of the Lord."
Triend after friend departs ;
^Vho has not lost a friend?
We find no union here of heart,
Tliat finds not here an end.
Were this frail world our only rest,
Living or dying, none were blest.
There is a world above,
Where parting is unknown, —
A whole eterniiy of love
And blessedness alone;
And faith beholds the dying here
Transplanted to that happier sphere.
Thus, star by star declines.
Till all are passed away;
As morning high and higher shines,
To pure and perfect day.
Nor sink those stars in empty night —
They hide themselves in heaven's own light."
In the Spring of 1843, we find him located in Louisville,
Kentucky, as pastor of the Universalist Society in that
city. And under date of April 7, 1843, he gives an ac-
BIOGRAPHICAL. 57
count of his labors and travels for two or three years
precedmg: —
"In July, of 1841, my father died, leaving my mother
a widoAV, with seven children. His disease Avas consump-
tion, which is a hereditary complaint in his family — most
of them having died with it — two sisters, and four nephews
and neices.
" During the last two years, I have traveled a great
deal, and preached almost incessantly; having visited, in
that time, St. Louis, Mo., Louisville two or three times,
preached considerably in the toAvns on the river, below
Cincinnati, as Rising Sun, Patriot, and Madison, la., and
Warsaw, Ky.; and made two or three trips to the central
and northern parts of Ohio. In October, November, and
December of last j'^ear, 1842, I passed through nearly half
the counties in Ohio, rode about 1100 miles, and preached
sixty-four times.
" Besides this, I supplied the desk in Montgomery one
half the time, while I continued to reside there, and all
the time for the second Society in Cincinnati, worshipping
in Murray Hall; — for a large portion of the time, in person.
"In Sept. 1841, I removed to Cincinnati again. In
Feb. 1842, the Second Universalist Society was formed in
Cincinnati, and a hall rented on Vine st., for a place of
worship — called Murray Hall. On account of the erec-
tion of a new Church, on Walnut st., by the First Society,
and on account of the continued reverses in money mat-
ters, it was found impossible to sustain the new Society,
and, at the close of the year, Feb. 1843, services were
suspended, until a more favorable period.
"During this period, I have had several public oral dis-
cussions with different individuals, on the subject of Uni-
versalism and Partialism. One in Montgomery, Ohio, of
five days, with Rev. J. B. Walker, Presbyterian; one in
Bethel, 0., of four days, with Mr. David Fisher, Metho-
6
68 BIOGRAPHICAL.
dist; one in Rising Sun, la., of live days, -with. Rev. B.
U. Watkins, Canipbellite or 'Disciple'; one in Warsaw,
Ky., of two days, witli Rev, N. Short, Canipbellite; one
in Madison, la., of seven days and a half, with Rev.
John O'Kane, Campbellite; making in all, about 24 days
of discussion.
" Of the merits of them, it becomes not me, of course, to
speak; — I may say, however, that I was perfectly satisfied
with the results of them all; and so were the friends gen-
erally, I think.
"In March, 1843, having received an invitation to set-
tle with the Universalist Society in Louisville, Kentucky,
I concluded to accept — at a salary of 8500 for the first
year. I therefore removed to this city, and commenced
my labors on the 4th Sunday in March.
" The Society here is not large, or wealthy — numbering
only about one hundred members. We own and now oc-
cupy a small Meeting-House, on Chapel st., below 10th,
which will accommodate only about 200 or 250 people.
We are at present making strenuous efl'orts to purchase
or build a house of worship. This will probably be ac-
complished. If not, I am under no obligations to remain
here; for without a larger house but little can be done, —
with one, we confidently expect that .much will be done;
for this is a good field of labor, as many seem to be ready
to learn our sentiments and receive them.
" I did not like to leave Ohio; for I esteem it a glorious
State, not only in natural resources and the enterprise of
the people, but for the progress of Univcrsalism. And,
Providence permitting, life continuing, I still intend to re-
turn to that State, in a year or two — for I desire to spend
my days in Cincinnati, the ' Queen City' of the West; but,
for the present, I think I can do more for Universalism
here, than any v/here else. May the Lord prosper ray
efibrts.
BIOGRAPHICAL. 69
" On looking over my memorandum of sermons, etc., I
find that to the close of the year 1842, I have preached in
one hundred and forty-six different places, one hundred
and sixteen of them in the State of Ohio alone, and to
the amount of seven hundred and forty-three sermons.
About seven hundred of these were preached in the course
of three years and nine months — averaging more than
two sermons in three days, during that time. So far, the
greatest portion of my labor has been performed in Cin-
cinnati, Montgomery, Mason, and EdAvardsville, — the rest
in traveling.
" At the present time, my health is better than ever be-
fore, and has been better for the last year. I am now ap-
parently free from all remains of Dyspepsia and Bronchitis,
with both of which I was afflicted for two or three years.
Soon after my return from my trip to Northern Ohio, that
is, in Jan. 1843, I weighed nearly one hundred and forty
pounds, being seven or eight pounds more than I ever
weighed before. I am now free, and have been for a year,
from all pains in my throat, side, stomach, etc.
" In the Spring of '42, I threw off rny neck stock, and
have kept the upper part of my neck bare, ever since. I
think this has been one means of improving the condi-
tion of my throat and vocal organs; for I now have a very
strong and loud voice; whereas it was formerly weak and
feeble; nor have I had any cold or cough, during that
time."
Our brother was accustomed to notice in an appropriate
manner, and especially by Avriting to his family connec-
tions, the anniversary of his birth. In a letter to his
mother, bearing date May, 1840, commemorating this
event, he alludes to the dangerous illness of his father,
and in a most affectionate manner refers to the pecuniary
condition of the family in case his father should be taken
away. Being the first born — as a dutiful son he regarded
60 BIOGRAPHICAL.
it not only a pleasure but his duty, to see to it that the
home of his youth was cared for. He felt how much he
was indebted to his honored parents, who had struggled
hard to raise him to manhood, and who had kindly per-
mitted him to devote that time to study which properly
belonged to them.
He was unAvilling that his mother should have the op-
pressive sense of want, in addition to the loss of her hus-
band. His first suggestion was that in the event of his
father's death, she had better come West, assuring her
that so long as he was able to labor, she should be made
comfortable.
But the second thought suggested to his reflective
mind, was his own frailty of constitution, and if he should
be suddenly stricken down — an event which was at no
time unlooked for by him — then she would be in a far dis-
tant land — unprotected, among strangers. His final con-
clusion, therefore, was for her to remain with her friends
and acquaintances, in New England, and he would con-
tinue to render her all the aid in his power.
I mention this fact to show his filial attachments; and
also for the purpose of presenting his conduct, in this re-
spect, to all young men, as affording an example worthy
of imitation. No interest or pleasure of life was permit-
ted to interfere with the duty he owed to those who had
watched over him in the morning of life. Care for, and
obedience to parents, were once regarded among the most
important virtues of life. But it is to be feared that the
present method, or want of method, in the education of
children, is better fitted to produce almost anything else
than filial respect and tenderness.
Let all who are parents and guardians ascertain what
is to be done in season, if they wish for the sympathy of
the young in the decline and changes of life. And let all
young men remember, that neither the fashions nor the
BIOGRAPHICAL. 61
atiractions of life can exempt them from a faithful per-
formance of their duties to their parents, brothers, sisters
and relatives. Those only can prosper substantially in
the world who heed the injunction of Holy Writ, touching
this subject: " Honor t/iy/wher, mid thy mother." If our
departed brother had been distinguished by no other vir-
tue, his unceasing care for his parental home would enti-
tle him to the love and respect of all.
HIS father's death.
This took place in 1841. In a letter to his bereaved
mother, in reply to the one that conveyed to him the in-
telligence of his father's decease, he thus wrote: —
" He is now out of all his troubles, and we ought not
to mourn that he is at rest. To you and the little chil-
dren his loss will be fell most keenly. On my own ac-
count and on his, I would not wish him back again unless
in better circumstances. Suffering may come to you on
account of his loss, and Avill, but I trust not from poverty
or want. Now I pray you, dear mother, try to be resigned
as far as possible, to the great loss you have sustained.
Excessive grief will do no good, but much harm. To bet-
ter enable yourself to do this you should keep in mind hoAV
much suffering of mind he endured, while living, and that
he is now delivered from it all. This life is a journey, Ave
are all travelers, as our fathers Avere. Our home is in
eternity, whither Ave are all hastening. We Avill all dwell
together there, and forcA'er! Glorious hope! Should you
need aid at any time, let me knoAv it, and freely I will
assist you all I can, even if I suffer for it myself. Never
forget your poAver to command my assistance.
Affectionately your son, e. m. p."
DEATH OF A SISTER.
Sentiments of a similar character are found in a letter
referring to the death of a sister: —
My Dear Mother, — Your letter containing the very
62 BIOGKAnilCAL.
painful tidings of the unexpected death of my sister, was
received a few days ago. I can hardly realize that she is
no more. Being away from home, and having been away
so much continually for ten or twelve years, I cannot appre-
ciate the loss of one from the family at home, as those do
who live there, and see each other every day.
I do not wonder that you, especially, feel yourself pe-
culiarly afflicted; and yet you know yourself that it is
useless to murmur. Whether it is right, or not, it is all
beyond our control. Whether a good God rules, and will
overrule all things for our ultimate good — as I most firmly
believe; or whether there is no God, and chance rules,
ihaih will come upon us, and it will always come Avhen we
don't want to see it. We are iiever pleased to see our
fi-iends die; and they mast die. We may think they
suffer death under peculiarly painful circimistances. Per-
haps they do; yet Ave know not. We can not say that
each one's death comes not just at the best and most fit-
ting time. What can we do, then, but seek to be resign-
ed to the Divine will — and trust in God's wisdom, power,
and benevolence to bring about the greatest good of all
his children, even out of their gi-eatest sufferings? Your
affectionate son. Merrill.
Christian reader, nothing but a lively and deeply seat-
ed faith in God and in his promises, can impart such re-
signation and composure to the mind. What a dark,
dreary world this would be Avithout the blessed and ever
restraining light of Christianity. It is the invaluable priv-
ilege to sing glory to God! " Thou art worthy, 0! Lord,
to receive glory and honor, for thou hast created all
things."
AXNIVERSARY LETTERS.
I have already remarked that our brother had made it a
rule for several years to make a note in his diary and to
write to his mother on his birth dav. The substance of
BIOGRAPHICAL. 63
some of these letters it is thought best to insert here. On
the day he was twenty-five he wrote to his mother: —
St. Louis, May 9, 1842.
My Mother, — You see by the date of this, that I am
still farther away from the paternal roof; and also, that
this is the anniversary of the day on which your first
born was brought into this breathing, moving world of
joys and sufferings. How short does the time seem! and
yet 25 years have passed away since that eventful day.
Twenty-five years! and how many changes have passed
over you and me — all of us! My father has become the
food of corruption and worms, and you a widow, while I
am some 2000 or 3000 miles away from the place where I
first saw the light, — and a widower! Surely, none of
these things could have been imagined, ten years ago.
But so it is; and all for the fulfilment of the destiny
marked out for us, — in t,he divine purpose.
Last Monday evening I left Cincinnati, and after a
pleasant trip of four days, arrived in this western city, safe
and sound; and found Br. Gay lord, and other friends
ready to greet me, and that most cordially and joyfully.
Br. Gaylord, a young man of 18 years of age, was with
me at Montgomery for several months; but has been
preaching here some six months, with great success. He
is one of the brightest geniuses in our ministry. The
Universalists here, making a large congregation of re-
spectable, intelligent people — many of them from the
East — occupy a large, splendid hall, at present; but in a
year or two will probably build a church. They have as
good a congregation, probably, as is in the city, except
the Catholics.
St. Louis is to be a great city, — the largest in the West,
— is to be the center of Universalism in the West — West
of Cincinnati; and perhaps in a few years the capitol of
the nation. It already numbers about 30,000 people, and
64 EIOURAi'HICAL.
probably does more business than Cincinnati and Louis-
ville together; is a healthy city, and Universalism has an
uncommon good beginning here; and I think now that I
shall jjrobabli/ remove here. But of this, more hereafter.
I preached here yesterday, to good congregations, and
as near as I can learn, to very good acceptance.
I have found here two of my old Newbury school
mates; neither of whom did I expect to see here. The
rencontre Avas very pleasant on all hands. By the way,
there are more Yankees h'^re, probably, than in Cincin-
nati; and on that account, I think the society more ac-
cording to my taste; although it is well enough in Ohio.
%***** Yours, as ever. e. m. p.
Again, on the twenty-ninth anniversary, he says, in a
letter dated
Louisville, May Och, 1£46.
Ml/ Dear Mother, — As you see by the date of this, I
am 29 years old to-day; and have been in the West some
eight years and six months. How swiftly time flies past
us! — and how we speed onward, leaving scenes behind us
never more to be witnessed! How short a period ago
does it seem, since I was at Springfield, Ohio — at New-
bury Seminary — at Methuen — at Littleton, a boy, in my
father's saw mill — in his store — climbing over the uncov-
ered chamber floor joists in the old house, adjoining
grandfather's house in Littleton, some 25 or 26 years
ago! Every thing passes through my mind, as if all was
embraced Avithin a year. And how soon shall we leave
all earthly scenes to enter upon the untried scenes of
eternity! How soon past, when past!
And what changes in our family, Avithin that period! —
how sad some of them! — and yet not all stid. I need
not speak of them in detail. Yov, my mother, have en-
dured the most sufi"ering; while perhaps my circumstances
have been the best. The usual amount of earthly happi-
BIOGRAPHICAL. 65
ness has been allotted to me — perhaps more. With a
profession I love, the unlooked for success in it, Avith hap-
py domestic associations, and good health, I have had little
occasion to complain of this life, on my own account.
Most of my unhappiness has arisen from sympathy in the
sufferings of others, bound to me by ties of blood and af-
fection; — I mean my mother and sisters. I refer not to
the dead; — for they are better off than we; — but to the
livino- bereaved and mournino-.
But the FUTURE — what shall the future in this life bring
to us? — what of enjoyment, or of misery? God only
knows! We may both fear and hope; but it is always
best to HOPE as much as possible. At least, we should not
borrow trouble from the future — suffer it before it comes,
and ichen it comes too, even if it dues come; — but it may
hot come. "Sufficient for the day is the evil thereof;"
without enduring, by anticipation, the evil that belongs to
another day; or by memory, the evil of days jxisi.
Of one thing we may feel confident — that the future,
belonging to another life, is a matter of hope, and bright-
est anticipations. No evil shall afflict us t/iere. No sick-
ness, no death, no bereavement there/ How calmly and
firmly, then, should we endure the evils of this life, in
prospect of the immortal and unmixed blessedness of the
life to come!! Your son, Merrjll.
When thirty years of age, being in Memphis, Tenn., to
hold a discussion on the subject of Universalism, he would
not allow the opportunity to pass without writing to his
affectionate parent.
Memphis, Tenn., May 9, 1847.
My Dear Mother, — It is now ten o'clock Sunday night,
and I have just come in from preaching; but as it is the
anniversary of my birth day, 1 can not let the occasion
pass without writing you at least a short letter, according
to my usual custom.
66 BIOGRAPHICAL.
May 9, 1847 — that ceases the 30th year of my life, and
begins the 31st. At this point, more than at any former
period, I realize something of the passing away of years.
Thirty years gone. And yet, I don't fed older than I did
ten years ao-o. Bat what chant>-es have occurred in those
ten brief years! Ten years. In that time a wife, father,
and sister, and aunt, and cousins and imcle gone to the
other world; and now in possession of another wife, and
a child — all in those swiftly passing ten years!
Ten years ago, I was a student at Newbury Seminary.
Since then, how many A'icissitudes in my life — what labors
performed — my sphere of action, how far distant from
my native home! In that time, I have preached very ex-
tensively — have been in nearly all the States in the Union
— have contributed largely to a religious periodical — have
held a dozen or more public discussions with some of the
principal ministers of the orthodox churches in the West.
My good mother will forgive this apparent egotism.
You will see from the date of this, and also from the
" Star", probably, that I am away from home, for the
purpose of holding another debate. I heard my opponent,
Rev. Mr. Blackwell, preach this morning. I judge him
to be a far inferior man to several that I have met before;
and have no doubt of the favorable result of the debate,
which commences to-morrow, and lasts four or five days.
You have no doubt seen by the " Star", that my health
was not good this last winter. By previous Homoeopathic
treatment, and since my trip to New Orleans, I seem to
have entirely recovered. I have had no cough for several
weeks; and feel entirely well. I hope by a free and con-
tinual use of cold water, and more out-door exercise, to
keep clear of any cough hereafter — for some time at
least. Adieu for the present. Merrill.
HIS SICKNESS AND DEATH.
Br. Pingree had been afflicted with a cough and a strong
BIOGRAPHICAL. b /
consumptive tendency for several years. He was fully
aware of these symptoms, and often spoke of the proba-
bility that he should be called away early in life. He
seemed, by his active and zealous labors in the cause of
his master, like one who had a "great work" to do in a
short space. With him, time was money — more, it was
wisdom, knowledge. He fully appreciated the sacred in-
junction, "Whatsoever thy hand findeth to do, that do
with all thy might." He wrote, preached, defended the
faith, and studied with a fervor and intrepidity that knew
no abatement, and that could be overcome by no discour-
agement He was accustomed to Avrite much and to
preach with great animation and energy.
His friends often expressed to him their fears that he
could not endure many years, if he persevered in such a
course. His usual reply was, that he must preach with
earnestness and fervor or not attempt to speak in public;
saying that he was not too good to wear out in the ad-
vancement of a truth for which his risen Master laid down
his life. He had no sympathy for indifference in matters
of religion.
In the winter of 1847 he suffered much with a distress-
ing cough. In March, by the advice of friends, and the
indulgence of his Society, he made a visit to New Or-
leans, and returned considerably invigorated and im-
proved in health. During the summer and fall of this
year, he traveled and preached considerably in Kentucky
and Ohio. The winter months he spent in preaching to
his own people in Louisville. At the approach of spring,
he felt anxious to be out again that he might invigorate
and improve his already exhausted system. Having re-
ceived several pressing invitations to visit Fayetteville,
Tenn., he embraced this opportunity to do so.
The following is a letter written, as will be seen, on the
7>
68 BIOUKAPHICAL.
journey to that place, and addressed to the editor of the
"Star m the West."
Steamboat " Gen. Lafayette," Ohio River,
Thursday, March 30, 1848.
Br. Editor, — Having been shut up in the city during
winter, and without much exercise, except the very dull
and almost useless one of Avalking the streets, I judged
it advisable to accept a reiterated invitation from the Odd
Fellows' Lodge in Fayetteville, Tenn., to make an address
at an anniversary celeb^'ation and procession there on the
6th of April. I am now on my way thither; and hope to
find the trip a pleasant one, and beneficial to my health,
now not in the best state.
Instead of taking the regular packet to Nashville, I em-
braced the opportunity of going to Smithland, mouth of
Cumberland river, on a Louisville and New Orleans
packet. As you see by the date of this, I am on the
beautiful new boat. Gen. Lafuyelte, commanded by Capt.
Montgomery, avIio, with his brother who commands the
Pike, one of the Cincinnati and Louisville morning mail
boats, is said to be one of the most careful and skilful
steamboat Captains on the river. The Lafayette is one
of the finest class boats on the Ohio or Mississippi river;
and, what makes one feel safer in traveling on her, she is
owned in part or wholly by the Captain. It is a curious
fact that the officers of steamboats are generally much
less careful when only human life is in danger, whether
their own or others', than when they own the property!
Consequenty, I always prefer, if possible, to travel on a
boat owned by the engineer or captain. The head-clerk
is my friend J. M. Martin; and a more attentive and ac-
commodating clerk can not be found on the river. Some
of my female friends, with the wife of the clerk, took a
trip to New Orleans, this winter, on the " Gen. Lafayette",
•
BIOGRAPHICAL. 69
and returned full of praises of the boat and of the watch-
ful care and attentions of the officers.
Traveling by steamboat, as otherwise, illustrates the
importance and necessity of faith. Indeed, it is essential
to living at all. Certain self-styled "philosophers" are in
the habit of ridiculing faith, and most foolishly assure us
they will believe nothing except what they perceive by
their senses. Then, if consistent or sincere, they will
never travel on a steamboat, nor in any other way. For
do we not have faith in every body that built the boat,
and in every body on board of her? Must we not have
faith in the man who put the planks of the hull togeth-
er, in the man who caulked the bottom, in the workmen
who made the engines and all the machinery, from the
boilers to the paddles of the wheels, in the captain, pilot,
engineers, and firemen, and even in the cooks and cabin-
boys? Who Avould ever trust himself aboard a steamboat
if he had not full faith in all these? Never one?
It is useless for "philosophers" to talk about experience
here; for, the first time a man travels on a boat, he has
no experience; and he probably never travels on a boat,
the same or another, where, the second and every subse-
quent time, there are not some new persons or circum-
stances concerning which he has had no experience No,
— we believe a thousand things that we do not and can
not see or know.
True, our confidence is often misplaced, we often be-
lieve lies, and are as often deceived. Sometimes the boat
sinks, from some defect in the hull; sometimes an unskil-
ful or careless pilot wrecks the boat on shoals, rocks, or
snags; sometimes, from the fool-hardiness or vanity of the
captain, from the unskillfulness or recklessness of the engi-
neer, from the bad quality of the iron the boilers or other
machinery, or from some other of many causes, there is
an explosion; sometimes poisonous or deleterious ingredi-
70 BIOGRAPHICAL.
ents in the food are taken by the passengers:— and so in
these and in many other ways, hves are lost and property
destroyed. Still, we must and do have faith in steam
boats and steamboat men,— indeed we can do nothing;
without faith, either abroad or at home.
If the "philosophers" say we trust to other men's ex-
perience, and thus seek to avoid the necessity of believ-
ing, we answer. What do we know of the experience of
others? If we trust to that, it is because we believe their
word, because we have faith in their testimony; and faith
in /esiiwowy is just what these silly "philosophers" most
ridicule. Alas! for the world, if there were no faith!
While, therefore, we have faith in man, how much
more proper for us to have faith in man's creator and
ruler! If we can not comfortably and with a feeling of
safety travel on a steamboat or even in a stage coach or
ox cart, without faith in those who manage it, how much
less comfortably can we live in this world that God made
and governs, without faith and confidence jn his power,
wisdom and goodness! It is not believers that are ridicu-
lous, but the would be " philosphers" who se'ek to ridicule
them, and who must have unbounded faith in the gullibility
and credulity of their fellow men, if they imagine their
crude speculations will be received as truth. It turns out,
however, that their faith in this respect is not without
foundation. There are many who accept just such non-
sense as highest philosophy. " The fools are not all
dead;" there are enough to swallow their folly as wisdom!
The working of a steamboat is also an apt illustration
of the operations of Divine Providence; especially in its
more mysterious and incomprehensible aspects. We go
below and see the working of the machinery: — some
parts moving this way and some that way: some ropes
pulled hither and some thither; some wheels revolving
upwards, and some downwards; sometimes a piston or
I3I0GRAPIIICAL. 71
shaft moving in one direction, and then in the opposite di-
rection. We can make nothing of it. To the uninitiated
in the mysteries of the machinery, all is confusion; every
thing is unintelligible or incomprehensible. Yet the boat
moves steadily, regularly, almost in-esisiih] j, whithersoever
ike heimaman wills.
Who can comprehend the operations of Divine Provi-
dence! To human eyes, unenlightened by revelation, the
affairs of this world seem to be in disorder and direct con-
fusion. Its mysteries we can not fathom; its dark prob-
lems we can not solve. As yet, we do not see the end,
the result, the ultimate design. We can only believe, be-
lieve that, as " our Father is at the helm," all will end
well, and the consummation be most glorious; that as the
pilot of the fire -emboweled steamboat directs it whither-
soever he will, and brings it to the desired port, so the Su-
preme Governor of the universe will so direct and control
the affairs of the world, according to his wisdom and pow-
er, as that he will accomplish his benevolent purpose of
bringing all mankind, vo3^agers on the vast ocean of life,
to the haven of eternal rest. No matter what storms rage
around, or what rocks and shoals and quicksands lie be-
neath the roarinff waves or the calm sea; no matter though
there be temporary hindrances in the way of voyaging
rightly; though we are sometimes tossed on towering,
foaming surges, or thrown into the deep places of the sea,
or vexatiously becalmed; no matter for all this, or for all
imaginable obstacles or evils, the Supreme Rviler will
bring us safely to the desired haven. We shall finally
outride all the storms; and at our journey's end, behold
and admire the skill, and might, and benevolence of the
Ruler of all, and the wisdom of all the now mysterious, or
dark, or obscure operations of God's Providence. In
HIM, then, let us believe, with the most perfect confidence
and trust. Our confidence will not be misplaced; our trust
72 BIOGRAPHICAL.
will not be betrayed; for, is not the Ruler our Father!
With resignation and hope let us endure the evils of the
present short voyage, looking with the undimmed eye of
faith to the glorious haven whither all things tend, and to
the final unfolding of all that is at present mysterious and
inscrutible in the ways of Divine Providence!
" God moves iu a mysterious waj'.
His wonders to perform:
He plants his footsteps in the sea,
And rides uj.on the storm.
Deep in unfathomable mines
Of never-ending slcill,
He treasures up his bright designs
And works his sovi-eign will.
Ye fearful souls, fresh courage take;
The clouds ye so much dread.
Are big with mercy, and will break
In blessings on your head.
Judge not the Lord by feeble sense,
But trust him for his grace;
Behind a frowning providence
He hides a smiling face.
His purposes will ripen fast,
Unfolding every hour:
The bud may have a bitter taste.
But sweet will be the flower.
Blind unbelief is sure to err,
And scan his work iu vain;
God is his own interpreter.
And he will make it plain."
You see, Br. Editor, what a long letter traveling on a
steamboat has led me to write; and I will dose at once,
by subscribing myself, in hope of a safe termination of
this voyage, as ever, fraternally thine. e. m. p.
BIOGRAPHICAL. 73
Of his trip, and the state of his health, he thus writes
on his return home: —
S. B. " Cincinnati," Ohio River,
Wednesday, April 12, 1848.
Br. Editor, — Having accomplished my mission in Fay-
etteville, whence I last wrote you, I took leave of my
friends there, and turned my face homeward; having been
treated with great kindness and liberality by the members
of the O. F. Fraternity and the one or two Universalists
in the place, and having enjoyed a comfortable and pleas-
ant abode, while there, with the family of Mr. Russell.
Among other favors, I was presented with a very large
and fine daguerrean likeness of my own face, by Mr.
ZivLEV, an excellent artist of that kind, now operating in
Fayetteville; which (that is, both likeness and face) I hold
in hioh regard.
— But really, the boat shakes so, I shall be obliged
to give over writing, until it stops, or until I arrive at
home; for I am afraid the printer, even with the aid of a
Philadelphia lawyer, could not decipher the miserable
scrawl, none too legible at best.
At Home, April 25.
As I imagined, I could not resume and finish this epis-
tle until I arrived at home; and have even then left it un-
touched for nearly two Aveeks.
Leaving Fayetteville I had the pleasure of retracing my
steps over the road I attempted to describe in my last,
with the additional pleasure of doing it b}^ night. Yet I
passed over the wretched road with less trepidation than
before, — so greatly does familiarity with danger tend to
cause us to disregard it. Witness the utter carelessness
and thoughtlessness of officers and hands on steamboats
and rail road locomotives, generally occupying, as they do,
the most dangerous positions on them. I am a timid
traveler, and never feel entirely safe, either in steamboats.
74 CIOCKAPHXCAI..
rail road car, stage coach, or even canal packet. My
friends sometimes rally me on my fear of being blown up,
or scalded to death, or burned, or sunk; and ask why I
should be afraid to die, seeing that I fear no evil beyond
death. I can only answer that, besides the violation of
the instinctive love of life, and anxiety for those depend-
ent upon me for protection and subsistence, / douH ivant
to go to heaven in ihat xvmj.
At Murfeesborough, we received into the stage coach a
convict for the penitentia'-y at Nashville. He was a young
man, only 20 or 21 years of age; and the crime for which
he was now sentenced to prison was stealing some $30.
What wages to be thus labored for by a young man ca-
pable of better things! I understand he was connected
with a good family in Tennessee; but he looked malignant,
reckless, sullen, and capable of almost any crime. He
will doubtless end his days in the penitentiary or on the
scaffold. As I looked at him, hand-cuifed, with a cable
tow around his body, and thus led towards the solid and
barred cells of the gloomy looking prison-house, I could
not but cxclahn to myself, with what entire truth does the
word of God say, " The way of the transgressor is hard!"
And yet it is perhaps no harder to those who suffer the
penalty of the civil law, than to those who escape that,
but can not escape the penalty of the divine law. God
uses various means to make it true that "though hand
join in hand, the wicked shall not be unpunished."
One of the annoyances of stage coach traveling is the
company of noisy, profane, vulgar, ribaldrous persons,
who have no self respect and no respect for others. It is
not so bad on a steamboat, for you can generally avoid
them there. Not so in a stage coach: you have to endure
the offensive profanity and ribaldry as you best can.
Such an annoyance we had from Murfeesborough to Nash-
ville — a young man, drunk, probably vicious in other re-
moGRAPiircAL. 75
spects, offensively noisy and vulgar, -vviLhout self respect,
and consequently Avithout regard for the feelings of his
fellow passengers. Unless he reforms, he will without
doubt end his days in the poor house or in the ditch; for
he did not appear like one who would be likely ever to
commit such a crime as would consign him to the peniten-
tiary or scaffold.
The next morning after arriving at Nashville, I took
passage on the steamboat Cojnmrrce, and arrived at
Smithland before daylight the following morning. The
" Commerce" is a small packet running regularly between
Nashville and Smithland, making two trips a week. Al-
thouo-h when the water is hia^h and business brisk, there
are larger and finer boats on the Cumberland river, yet
the " Commerce" has the patronage of the citizens and of
those up and down the river, because she runs in low
water as well as high, and when there is little or no busi-
ness as when there is much; whereas at such times the
other boats leave for more profitable trades. It is a safe,
fast boat, and controlled by most careful and accommodat-
ing officers.
Did you ever wait at a small town on the river for a
boat to take you homewards? No doubt you have had
the pleasure, and that too after being some time away from
home. That pleasure I had at Smithland, from daylight
in the morning until 1 or 2 o'clock in the afternoon. The
day before a dozen boats had pa.ssed; but this day not one
was seen coming from either direction, until after noon,
when the Ciucinnati appeared, on which I took passage
for the City of the Falls, where 1 arrived in due time
and found all well. So unpropitious had the weather
been, that my own health was not so much improved by
the trip as I hoped it would be; and since my return the
dry, bleak, raw, chilly winds of spring afllect me injurious-
ly. I think I will take another trip down the river next
76 BIOGRAPHICAL.
week, and remain until more wholesome winds blow in
this region, and a balmier atmosphere overspreads it.
You will probably hear from me, epistolically, during
my absence; but if not, I shall still remain, as ever and
forever, fraternally thine. £. m. p.
In May he visited Memphis, Tenn. The following let-
ter was written on his way, and as it speaks of important
matters, it is thought proper to insert it: —
S. B. " Gen. Lafayette," May 9, '48.
£r. Editor, — You mf.y see by the date of this that I
am again traveling, and on my favorite boat, the ' Gen.
Lafayette.'
My principal object in traveling now, as you know, is
the recovery of my health, which has been considerably
impaired since the beginning of Feb. I go to Memphis;
where we expect to be to-night, or in the morning. We
are now on the broad Mississippi, a short distance below
Mills' Point, Ky. Should I feel able to preach a few times
in Memphis, I shall do so; if not, then not.
We have a most quiet time on the boat, this trip. But
few persons are now going South: more go North at this
season of the year. We are not annoyed with the sense-
less gabble and profanity of gamblers, the noisy ribaldry
of rowdies, nor the drunken follies of the dissipated.
I have often thought of the remark of some wise man,
that " profane swearers served the .devil for less wages
than any other class of sinners." Their services seem to
be entirely gratuitous. I mean those who swear from
habit, and continually, either in the form of curses, or
oaths, or invocations of holy names. Now the drunkard
drinks because impelled to it by a craving appetite, that
seems almost irresistible. The debauchee is led by de-
sire and expects pleasure as the reward of vice. The liar
generally expects to gain something by his falsehoods.
The thief does not steal for nothing: he wants the gold for
BIOGRAPHICAL. 77
the use he can make of it, or he may even want food.
Even the murderer has an object in view; either to gratify
hate or revenge, or to gain property. But what reward
does the profane man promise himself for his idle profani-
ty? No strong desire impels him to it, — except he be in a
rage, when curses and imprecations may serve to " scape"
his madness, the same as a fist-fight serves some, and the
pistol or bowie-knife others. I mean those who interlard
every sentence with curses, oaths, or sacred names,
thoughtlessly, senselessly, foolishly. Does it afford them
any gratification? If so, what? Does it bring them mo-
ney or pleasure? Certainly not. Does it bring them
honor or applause? Never. Does it gain them the es-
teem and good will of any body? No. Then why do
they indulge in the miserable practice? Why serve the
devil for nothing? Can you tell why?
Besides, to say nothing of the impiety of profanity, it is
exceedingly impolite for any man to use such language in
the presence of those who respect or revere the name of
the Highest. It is as much a breach of the laws of polite-
ness and good breeding to "take the name of God in
vain" in the hearing of one who at all respects the divine
character, as to use his earthly father's name with levity
and disrespect, without cause. I say as much, it is more;
as much more as the heavenly Father's name is to be
reverenced above all other names. No gentleman, there-
fore, will swear in the presence of those to whom it is of-
fensive, any sooner than he would do any other offensive,
uncourteous thing. He will restrict himself to the use of
that kind of language only when among those who are
fond of it.
While in the Ohio river, we stopped to take in a lot of
whiskey from a distillery. I embraced the opportunity of
looking through the place of the manufacture of the so
much loved but hateful article. The first thing that
78 BIOGRAPHICAL.
Struck the attention was the odor emitted from the place,
by the process of changing corn into whiskey. And then
externally and internally filth prevailed every where, as
we might expect where such work was done. You go
first into the room where the corn is ground — corn, made
for man's food and substance, but here transformed into
poison. Then you go into another apartment, Avith dark,
smoked, gloomy looking bare rafters overhead, and trap-
doors underneath, Avhere you see the cornmeal made
into mush and thrown around a large vat with tre-
mendous force. Thence it passes into a larger vat be-
neath, Avhere more water is added to it, and where per-
haps it undergoes fermentation. Then it is pumped into
other smaller vats, and so on, through the various pro-
cesses of torture, until finally it drops from the "worm of
the still,,' raw whiskey — the highest object of some men's
living, and the curse of myriads of the human race. The
refuse of all passes off into another reservoir, whence it is
fed out to the filthy looking swine that root and grunt
around the pestilential place.
How a distiller can esteem himself a moral Christian,
or even commonly just and benevolent man, I can not im-
agine; for he willingly and knowingly makes what he is
perfectly well assured will lead some men to the ditch,
others to abuse their families, others to violate the law,
human and divine, and many to deprave themselves and
curse all with whom they associate. Strange to think of!
And yet how impudently and boldly will the distiller stand
up before heaven, and look honest and good men in the
face, as if conscious of perfect uprightness!
I see by the New Orleans and other papers, that Dr
Clapp's sermon on Hell attracts a great deal of attention,
and is the subject of a vast amount of animadversion, as
well as of some merriment among those who believe the
horrible dogma of endless hell torments. Brownslow, the
J
BIOGKAPIIICAI.. 79
editor of the " Jonesboro' Whig," and Avell known as the
"fighting parson," says that New Orleans is the wickedest
place he was ever. in; and that if any people need to haA'e
it proved that there is no hell, it is the people ef New Or-
leans. And yet I Avill venture to say that nine-tenths, or
even ninety-nine hundredths of the inmates and patrons
of all the gambling hells, groggeries, brothels, and other
abominable places in that great city, were brought up un-
der the influence of the doctrine of future torments. If
not, then it must be different from any other wicked
place on the face of the globe; for elsewhere, if not there,
we find the deepest depravity, worst vices, and the great-
est wickedness to prevail where the doctrine of future tor-
ments is most universally and undoubtingly believed.
Another thinks if he should run for President he would
receive the votes of all the rascals in Texas and Mississip-
pi! Another writes of the throng of " anxious sinners"
croAvding to a certain Literary Depot, in order to procure
the precious news. These are the people — those who
profess to believe the doctrine, and defend it, who talk of
it with a spirit of levity that shocks all sober minded men.
But they can mock, and laugh, and make sport, on the
brink of their terrible hell, — and why? Why not Aveep,
and wail, and with tears and groans warn their fellow sin-
ners of the awful danger, instead of making themselves
merry over it? Evidently because they expect to escape
this hell; as all do who even believe in it. Hence it is no
object of fear, it exercises no restraint, and is utterly
poAverless as a motive to goodness. Hence the jokes and
pims, and other witty sayings continually perpetrated on
the subject of hell and its torments, by its friends and ad-
vocates.
One J. H. Martin makes himself ridiculous by studious-
ly withholding the common title ' Rev.' from Mr. Clapp,
while writing a review of his discourse, and at the same
80 BIOGRAPHICAL.
time applying it to himself. This was in the New Or-
leans " Delta." Aftenvards he rendered himself still more
conspicuous and still more ridiculous by publishing a
"card," giving his reasons for withholding the usual title
from a venerable and distinguished clergyman. Here is
the reason: Mr. Clapp is not connected with any ecclesi-
astical body, but is simply the Pastor of an Independent
Church in New Orleans; and is therefore not to be styled
"Rev"! folly! narrow minded, narrow souled
bigotry !
But my sheet is full; and I must close by subscribing
myself, As ever, fraternally thine, e. m. p.
At Memphis he writes, under date of May 17: —
Mr. Editor, — I ai-rived here a week ago, and was im-
mediately domicilated in the family of a venerable couple
■ — Joseph and Mary Keiser; most kind-hearted people,
who give me every attention, and would nurse me if oc-
casion required, as they would their own son. Other
friends provide me with horses to ride wherever I choose;
so that, by traveling and the variety of objects claiming
my attention around town, I find myself greatly improv-
ing in health.
1 have preached here twice, once Sunday morning, and
again last evening, without any great inconvenience, and
I trust without injury. We occupied the new Universal-
ist Church, Avhich was temporarily seated, and filled with
attentive hearers on both occasions.
The Universalists are at present without a pastor here.
The Meeting House is completed, all except the pulpit
and pews; which cannot be made until suitable stuff is
sawn and seasoned. This will doubtless be done and the
house be finished by Autumn. Until then they will prob-
ably not attempt to sustain regular preaching.
I know of no place in the West where Universalism can
be as easily and permanently established as in Memphis.
BIOGRAPHICAL. 81
Social influences are not so strong liere as in the older ci-
ties; there is more independence of thought and expres-
sion; and our system of Faith has already favorably im-
pressed the community generally, except bigoted religion-
ists, Avho are less numerous here than in most towns.
Altogether I think the prospects of our church in Mem-
phis most flattering. The Meeting House once completed,
and a suitable minister employed, and I shall look for
something more than common to be done by and for Uni-
versalism in this city. Both the preachers who have oc-
cupied this place heretofore, have been men of superior
abilities — Brs. Gaylord and Williamson: and of course,
such a man will be required, and obtained, if possible,
hereafter.
Memphis is one of the most growing and prosperous
cities on the Mississippi or Ohio river. It now numbers
some 8000 or 10,000 inhabitants. The city looks newer
than any town I saw; and has been mostly built up with-
in the last eight or ten years. It is the only good landing
for shipping cotton and receiving goods, for one or two
hundred miles up and down the river; and has a vast pro-
ductive region back to sustain it. Besides, it is likely, not
long hence, to become a manufacturing place. A cotton
factory is already talked of. A large navy-yard is here;
which will add much to the wealth and business of the
place. Yet, like all cities dependent on the cotton trade,
it is greatly liable to troublesome fluctuations in business.
Money is either very abundant, or else exceedingly scarce.
The present agitations in European aftairs has knocked
down the prices of cotton; so that just now business is very
dull here. Still, Memphis must inevitably grow, and be-
come a great city.
The General Assembly of the Cumberland Presbyteri-
ans is in session here, this week; but my curiosity has not
been sufficient to draAv me to witness their deliberations,
82 BIOGRAPHICAL.
or to hear tlieir preaching. I am told that one hundred
and fifty or two hundred of their ministers are present.
In practice, the Cumberhmd Presbyterians are a good
deal like the Methodists, in holding Camp-meetings, etc.;
but in doctrine and government, they are like the Kew
School Presbyterians. Efforts have been made to unite or
amalgamate these two Presbyterian bodies — the Cumber-
land and New School; but I understand the project fails
principally on the ground that the Cumberland ministry is
not well enough educated to suit the ISTew School men.
The Cumberland Presbyterians are hardly known out of
Tennessee and Kentucky.
It was very cold for several days after I came here; so
that cloaks and overcoats were in great demand. Since
then it has become warm and comfortable, with an occa-
sional May shower, and one tremendous hail-storm.
Just one year ago, when I was here, we had the most
terrible hail-storm I ever witnessed.
This is gossip enough for the present; and I will close by
subscribing myself,
As ever, fraternally thine, e. m. p.
He returned home to greet wife and dear ones, but not
much better in health than when he left them. From this
time onward, he continued to decline, .so that he was
obliged to suspend his pidpit labors altogether, at home.
His kind and sympathetic Church and Society, which had
enjoyed his efficient and zealous labors for several years,
generously gave him permission to travel during the sea-
son, assuring him that it should make no difference with
his salary. This proposition was accepted and gratefully
appreciated by our brother.
Accordingly he arranged his affairs with the intention
of journeying. He came to Cincinnati, the second week
in June, for the purpose of attending the Ohio State Con-
vention, which body that season held its annual session
BIOGRAPHICAL. 83
in Marietta. But a wise and inscrutable Providence had
otherwise ordered. This was a great triaL He loved the
brotherhood. He loved to preach Christ to the famishing-
souls who come up to our annual convocation. But in
this respect he had " finished his course" — and was get-
ting ready to lay his " armor by." In all things his fer-
vent prayer was that the will of the Lord might be done.
A serious and alarming hemorrhage of the lungs took
place soon after his arrival in Cincinnati, which brought
him to the confines of the grave.
In the " Star," of June 17, 1848, the following note ap-
peared from his pen, which sufficiently explains itself:
"A Word or Two to My Friends. — I finally find my-
self compelled, by the low state of my health, to cease
preaching altogether, for the present, and all serious men-
tal occupation. My Society has kindly granted me leave
of absence for three or four months, which I shall devote
to the recovery of my health, by recreation, travelling, on
horseback as much as possible, etc.
I intend to run about in some portions of Ohio and else-
where, and visit some of the people to whom I preached
in days of auld Jang si/ne. And now I desire to make the
request beforehand that none of the brethren anywhere
will ask me to preach. It always pains me to say, No,
when asked to preach — the highest delight of my life; but
under the circumstances I should be obliged positively to
decline all such invitations. I would also like to add,
Avhat may seem a small matter, that I hope my friends
will not talk much to me about my health, nor prescribe
remedies, etc.; for it is not useful for an invalid to have
his attention always directed to any affection under which
he may labor, and the course I intend to pursue is pretty
fully determined upon, which I shall probably pursue with-
out much deviation. My bad health grows out of the
care, anxiety and labor connected with the effort to build
84 BIOGRAPHICAL.
up a church that has always had many difficulties to en-
counter, with a neglect of the out-door exercise essential
to health, and too great a disregard for the dietetic regi-
men that ought to be observed by all sedentary persons.
The cause of course suggests the proper remedy. My
friends will show me the most kindness by seeking to pro-
mote in me cheerfulness and elevation of spirits, which
better serves to improve one's health than all medicine.
Should my contributions to the " Star" b6 fewer and
briefer than usual, this announcement will account for
the fact; although my absence from these columns may
not he f elf, even if observed.
If any body should unkindly deem this article unneces-
sary and egotistical, he is respectfully informed that it is
not written for him, but for my friends who know me,
and Avho feel interested in my welfare."
June 24, the editor of the "Star" says: —
" Inquiries are so frequently made of us by letter and
otherwise, in reference to Br. E. M. Pingree's health, we
deem it proper to say, that he has been troubled with a
cough two or three months. About three weeks ago he
found it necessary to give up preaching; and soon after he
came to this city with a vieAv to attend the Ohio State
Convention and to travel in Ohio several months for his
health. Unfortunately he labored too long. He was ta-
ken with spitting blood on his way to this city; and on
the morninij we left for the Convention he was raisino- it
fast. After we left the hemorrhage of the lungs increased.
It was stopped, but returned twice or three times, and the
last time with such violence as to threaten his immediate
death. By prompt medical aid it was finally checked ;
and at the time we write, no fears are entertained of a re-
turn of it. But the cough continues, and appearances in-
dicate that the lungs are seriously diseased. At present
he is slowly gaining strength. What the result will be,
BIOGRAPHICAL. 85
time must determine. We of course hope for the best —
and all that attention and skill can do Avill be done to save
him. He is at my house, and each Aveek we shall ac-
quaint our readers Avith his condition.
"Many prayers Avill ascend to the Father of all spirits for
the restoration of his health, in all parts of the land; but
should it please the Lord to take him to himself, Ave Avill
say, ' Xot my will, hut ihtne, God, be done.' Life is
short and uncertain at best; and Avhen a feAV years more
are passed, Ave shall all be in the land of spirits. Those
are Avise therefore, Avho live as they Avould Avish to die,
and Avho have their affections placed, not on the earth, but
upon God and heaA'en."
Fearing that his mother and friends in the East Avould
be alarmed, he embraced the earliest moment, after he
was able to hold a pen, to Avrite them. In this letter he
Avrote just as it is natural for consumptiA^e patients to
Avrite, viz.,. that he had strong hopes and expectations of
recoA^ering and of being able to return to his charge.
But, AV'hether he died or lived, he entreated her to lean
upon God. "We may as Avell," said he, "prepare for
the Avorst, as hope for the best. Death has no terrors
FOR ME."
While in this City, our brother Avas in the company of
his sympathizing friends and shared every attention Avhich
atfection could bestow. Jn a few weeks he had so far re-
covered from the weakness induced by the hemorrhage,
that he returned to Louisville. In the folloAving letter,
Avritten on his arrival at home, the reader Avill find the pe-
culiar characteristics of our departed brother, plainly in-
dicated.
Louisville, July 7, '48.
Br. Editor, — As you knoAv, I left your house on Tues-
day morning, for Louisville. I embarked on the beautiful
boat '• Fashion"; but it proved not to be so lucky for me,
i
86 BIOGRAPHICAL.
as beautiful in fippearance. When we came to Lawrence-
burgh, la., we found "the doctor" broken; which put an
end to our further progress. We crept back to Cincinnati,
where we arrived at 8 o'clock in the evening — after an
absence of nine hours, finding ourselves in the place where
Ave were in the morning. We did not land, however; but
were transferred to the "Pike Jso. 9," which had been
prepared for us, and which landed us in Louisville at 1
o'clock the next morning. Of course in my state of health,
this accident and delay were by no means agreeable.
Still, I believe no injurious effects followed.
I find myself gradually and slowly improving; and hope
to be able yet to take my contemplated horseback trips,
this summer. But on account of the peculiar medical
treatment I am undergoing, I am obliged to remain at
home three or four weeks longer. Serious as my case evi-
dently is, I do not despair of recovery. Hope is one of
the last sentiments that leaves the living man.
And yet I often contemplate the other side, and en-
deavor to look the reflection right in the face that my
days are numbered. Death seems to have no terrors for
me, except from retlecting on what may be the condition
of those dependent upon me for protection and subsis-
tence — dependent on one who has pretty faithfully pur-
sued a vocation that has not enabled him to accumulate
a dollar's worth of property, or to lay up a dollar in mo-
ney. Such thoughts make death terrible to the poor man.
The "dread of something after death" never once en-
ters among my thoughts and feelings; although it was cur-
rently reported in Louisville, while I was in Cincinnati,
that as I thought I was lying at the point of death I sent
for a Methodist preacher to come and pray for me ! !
Nor am I afHicted by reflections on the past. I have
endeavored to do my duty towards Universalism, to which
I have devoted the strength of my life, and almost life
BIOGRAPHICAL. 87
itself. Nor do I regret it. Having the same life to live
over again, and even foreseeing all, 1 should be likely to
live in the same manner. I feel that a man can devote
himself to no higher, better cause on earth than preaching
the great Truth on which our denomination is built.
Many of my friends tell me that I must never think of
preaching again — never. But the first, spontaneous
thought is, Let me preach while 1 may, rather than quit
preaching, and live longer. It seems to me that to preach
and die, is preferable to living and not preaching. After
having while a mere youth of fourteen or fifteen, formed
the design of being a preacher of Universalism; after hav-
ing pursued the design in face of many obstacles, the op-
position of many orthodox relations, in a community where
our Faith was little known, and consequently despised,
and the solemn warnings of an aged and pious grandfath-
er, a Methodist preacher, (yet living;) after having labor-
ed through poverty to acquire some of the qualifications
essential to a preacher of the Gospel; (how far shox't of
this I came, need not be told;) after having gained my
subsistence for the first year or two of my ministry, by
teachino- school; and then after havinff devoted the last
ten years of my life wholly and untiringly to the work, to
be told that I must now give it up forever is almost un-
endurable. Every sentiment of my soul says, ISTo! no! —
And yet, if brought right to the test, and assured with
the certainty of Divine knowledge, that I must quit
preaching or die, I presume I should say. Let me live;
for life is sweet, and we instinctivelj' cling to it with great-
er tenacity than all things else earthly.
But why indulge in these serious reflections? I am not
without hope of living and preaching too, for some years
to come. Whatever Divine Providence allots to us, we
should be resigned to; and yet should feel peculiarly
88 BIOGRAPHICAL.
grateful for life, health, and strength to pursue our early
chosen and always loved vocation.
I have written too much already; but can not close with-
out giving expression to my feelings of sincerest gratitude
for all the care and attention shown me by yourself and
family during the several weeks I was confined to your
bed and house.
As ever, and for life, fraternally thine, e. m. p.
Who that loves the doctrine of infinite grace and mercy
can read this letter without feeling a new determination
to do more for the cause? Is there a cold — inactive —
careless — indifferent Universalist in the woi'ld, in the
name of my Master and in the name of our departed broth-
er, I would most earnestly exhort such to be up and do-
ing. Look, look, I beseech you, at the intrinsic value of
our views. How well adapted they are to mankind in all
the trials of life. How can any who have experienced
their real worth, be indifferent to their success? They
demand our life — our all.
"Awake my soul, stretch every nerve,
Aud press with vigor on ;
A heavenly race demands my zeal,
And an immortal crown.
'Tis God's all animating voice
That calls thee from ou high ;
'Tis his own hand presents tlic prize
To thine aspiring eye ; —
That prize with peerless glories bright.
Which shall new lustre boast;
AYhen victors' wreaths and mouarchs' gems
Shall blend in common dust."
In the latter part of the fall, Br. P. so far recovered as
to be able to make a journey on horseback into the inte-
rior of Ohio. The following letters, alluding to his travels.
BIOGRAPHICAL. 89
the places he had visited, and to matters and things con-
cerning himself, will be read Avith interest.
Louisville, Nov. 14, 1848.
Br. Edilor, — I returned home about a week ago, from
a trip of some three weeks in Ohio, during which I rode
mostly on horseback, some 200 miles; but without suffi-
cient apparent benefit to my health to induce me to. go
abroad again for the same object. I gained in strength
and general health; but the symptoms of pulmonary dis-
ease remained undiminished. Yet the exercise is essen-
tial; and, although I intend to remain at home, at least
this fall and winter, I expect to ride on horseback every
day Avhen the weather Avill permit.
I rode first, as a matter of course, to Montgomery, my
first pastoral location, and indeed the only one before I
came to Louisville. In external appearance, the town has
changed but little; while the face of the popidation has
greatly changed. Quite melancholy reflections were in-
duced in my mind by riding up through the main street
without recognizing a person that I kncAV. Many persons
have died, and many families have removed from the
place; and the Universalist Society has suffered more
losses in this Avay than any Society with which I am ac-
quainted, although it retains its former number by acces-
sions. Still it feels the loss of some of the staunchest
pillars of the temple.
I feel an unusual interest in the prosperity of our Church
in Montgomery, because it was the first place where I
was employed as a Pastor, the scene of my first public
theological discussion, and the place where I changed my
manner of preaching, from a quiSt, dull, harmless reading
of sermons, to a far more energetic, positive, and extem-
poraneous manner — so that I was called boisterous by
some of my more quietly disposed friends. This change,
so foreign to my natural disposition, then and now; (for
90 BIOGRAPHICAL.
those Avho know me in private know that I am a quiet,
modest, even bashful man;) was effected by the combined
influence of the venerable Jacob Felter, one of the foun-
ders of the Church in Montgomery, and Rev. J. B. Walk-
er, the Presbyterian Minister v/ith whom I held the de-
bate there. I shall hold them both in hfe-remembrance.
Father Felter! — I never expect to see his like again.
He was one of the most decided characters I ever knew,
and one of my firmest friends. He Avas brought up a
strict Presbyterian, and remained so for many years; and
I know not at what time he became a Universalist. A
man of rough, almost forbidding exterior, yet possessing
the strono-est feelings of benevolence and affection. He
was exceedingly decided, positive, even dogmatical in all
the serious and important opinions that he held; and he
put forth those opinions in a manner that indicated him
to be a bigot. If I ever knew what might be called a big-
oted Universalist, I think he was one. And yet his big-
otry was not the result of his sentiments^ or of improper
feelings; but of the intensity and earnestness of his be-
lief. He was no half-way, sleepy, indifferent, useless
believer, like hundreds of professed Universalists that we
meet with almost everywhere. To his strong mind after
a careful investigation, the doctrine of final universal sal-
vation seemed so positively and indubitably true, and the
dogma of endless woe so absolutely false and monstrous,
that he held the latter doctrine in utter abhorrence, and
expressed himself with a great deal of earnestness when
opposing it, while he advocated Univcrsalism with all his
heart, and freely gave of his time and means to secure its
promulgation among men.
In those my young days, I used to state my position,
and lay doAvn my arguments in a quiet way, and leave
the hearer to Judge of their force for himself, without the
earnestness of manner that becomes any public speaker.
BIOGRAPHICAL. 91
Father Felter would say to me, "When you have stated
your doctrine or opinion and proved it, tell the people it is
so, and can't be otherwise than so! — for if you speak and
look as if you did not confidently and certainly believe
Avhat j^ou preach, or if you did, you didn't care whether
any body else believed it, who will be convinced or con-
verted?" I have profited by his advice.
And then I was greatly transformed in my manner of
public speaking, by the debate with Mr. Walker — a de-
bate of four days, in which I am inclined to think I did
better justice to my cause and to myself than in anj- suc-
ceeding one, and produced less effect on the community.
It being a new undertaking, and I pretty much unaccus-
tomed to extemporaneous speaking, I felt distrustful of
my ability to succeed. Not knowing the power of Mr.
Walker, and fearing he might be greatly my superior, (as
he was,) I prepared myself as fully as I was able. And
so intensely was my mind occupied with the debate dur-
ing its progress, so entirely did I give myself up to it, that
the argumentation went on almost as regularly during the
dreams of the night, as in the public speeches of the day.
In all subsequent debates I was more careless and self-
confident, and consequently not so faithful to the work I
was ena'affed in.
As for Mr. Walker, he did not reason on the subject;
he hardly pretended to explain or set aside the Scripture
proofs of universal salvation; but he asserted and de-
claimed and denounced. xVlthough called by many a dis-
agreeable speaker; yet, for producing a certain result —
Jear, I think him the most impressive and effective speak-
er I ever heard. His gesture, tone, and look were such
as to make the hearer afraid to believe any doctrine true
that he pronounced false. I can hardly describe him.
He had a small, thin, dark face, with a broad, rather bald
forehead, and black eyes that looked like balls of fire.
92 BIOGRAPHICAL.
seeming almost to burn into the soul of the hearer. His
countenance Avas terribly serious and solemn; so that the
man sometimes looked as if he expected to step from the
pulpit to the awful judgment-bar that he declaimed so
much about. He would sometimes exclaim, in the most
fearful tone, " Dare you risk your soul's immortal inter-
ests on such an argument as that!-?" This was of course
no argument; and yet it availed more than forty arguments.
After the debate I used to imitate, for the amusement of
my friends, some of Us extravagances of manner; for,
Avith all his solemn impressiveness, he had one or two
motions that were extravao^ant and ridiculous. Amonff
other things, he had the habit of sometimes turning clean
round on his heel, as on a pivot, and bringing his hand
down on the pulpit with tremendous force, combined with
some most emphatic phrase or word, and a look that might
terrify the boldest. Once, in this way, while debating
with you in Cincinnati, (as you remember,) he broke
through the foot-stool and sunk down almost out of sight
of the congregation. By thus imitating his extravagan-
ces, I insensibly and almost necessarily assumed much of
his manner in public. — I lost my quietness, feebleness, and
modesty of public address. I shall never cease to have
feelings of gratitude towards Rev. J. B. Walker.
For a particvilar kind of emphasis, most effective in char-
acter, I think Mr. Walker surpassed any public speaker
I ever heard. I will try to give an illustration or two of
this by examples furnished during the discussion. The
doctrine of the judgment being under examination, Mr.
Walker quoted Rom. ii. 5, which he put forth something
in this Avay; (the reader must imagine the most solemn
look and tone to accompany the words): "After thy hard-
ness, etc., treasurest nj) unto thyself wrath against the day
of wrath, etc. You don't get your judgment and punish-
ment as you go along, as the Universalists teach; but,
BIOGRAPHICAL. 93
thou T-R-E-A-S-U-R-E-S-T U-P wrath against the d-a-y
o-f iv-r-a-t-h," d'c. Now there is no argument here; not
the least attempt to prove "the day of wrath," against
which Avrath was treasured up, to be yet future; — that
was assumed, and is a false assumption; yet such was the
peculiar mode and force of his emphasis, that the hearer
would forget to inquire Avhether that Avas the meaning of ^
the passage or not.
In order to prove a day of judgment yet future, he also
quoted 2 Pet. ii. 9, in the same manner: " To reserve the
unjust unto the day of judgment to be punished. Now,
you ungodly sinner! you don't get your punishment as
you go along in this life, as the wicked Universalists
teach; but you are R-E-S-E-R-V-E-D unto the d-a-^ o-f
j-u-d-g-m-e-n-t to be punished!!" Not the least effort
was made to prove that this " day of judgment" was the
Great Day he believed in; but such Avas his manner of
announcing the passage, that most hearers would forget
or be afraid to inquire whether the "day" could possibly
be any other than the day meant by the speaker. Mr.
Walker's arguments were worthless; but his manner of
speaking demonstrated the tremendous power of emphasis,
even in enforcing the perversion of a passage, and im-
pressing it on the mind of the hearer! I could not come
in conflict with such a man, without being overwhelmed
by him, or else aroused to put forth some force myself, if
I had any.
I would like to indulge in some other reminiscences of
Montgomery; among others some relating to the vocif-
erous and impudent Methodist preacher. Moody, and the
hot-tempered Presbyterian minister, M'Donald; but this
epistle, perhaps uninteresting to many, has been already
spun out to a greater length than was intended, and must
be brought to a close.
Perhaps it may not be improper to add here, for the
94 BIOGRAPHICAL.
satisfaction of those interested in my personal welfare, that
my health remains pretty much unchanged for the last
two months, except an increase of strength and less de-
pression of spirits. I am able to be about, and can talk
as much as I desire, but cannot read or speak in public.
I ride on horseback, and take care of my horse; which is
about as much labor as I feel able to perform. I feel
comfortable, suffer none, and have no sense of debility;
but the symptoms of pulmonary disease remain — a
cough, not severe, but now of nearly nine months stand-
ing; almost daily fever, short breath, under certain cir-
cumstances, and frequent night-sweats. There has been
no return of bleeding at the lungs, nor of spitting blood.
I failed to see Br. Biddlecom, pastor in Montgomery,
as he had gone to attend the meeting of some Association.
I greatly regretted this; for his mirth fulness and sociabil-
ity would have done me good, physically. The invalid,
particularly of the class to which I belong, generally la-
bors under depression of spirits; and to be enlivened and
cheered by lively and cheerful persons, does him good.
One of the worst things for an invalid to do, and one
which he most naturally does, is to brood over his disease,
or to be continually talking of it. And yet, where the
depression arises from nervous derangement, and not
from fear or mere mental action, it is impossible to throw
it off by a mere effort of the will, as some invalids are
very kindly urged to do. I think Br. Biddlecom -would
be an excellent companion for a consumptive, unless he
caused him to laugh so violently as to excite coughing.
Seeking to avoid traveled and dusty roads, I took the
cross-road to Mason, and thence to Hamilton. Here I
spent a day with ray old steadfast friend, N. M. Gaylord,
who, a year or two ago, gave up the pulpit for the bar.
Commencing to preach when he was only 17 years of
age, only a few months after he was converted from Meth-
BIOGRAPHICAL. 95
odisni; possessing a constitutional instability of purpose,
and other mental peculiarities; and having an unnatural
flow of animal spirits, with a frequent reaction to the
most terrible "blues," with a mirthfuUness and careless-
ness of manners often deemed unclerical, and subjecting
him to severe animadversions, it is not to be wondered at
that he failed to persevere in the vocation he had chosen,
and fulfill the large desires and expectations of his friends;
to say nothing of the adverse circumstances that often
fell in his way. That he is a man of intellect and genius,
all will admit; and I consider him one of the best public
speakers I ever heard.
Since he has become a lawyer, and settled down in
life, he has become much more sober and serious than
when a preacher, antl would now better become the pulpit
than the bar; and I know that the work of the ministry is
and always was better suited to his tastes and feelings
than the practice of law. Yet it would not be advisa-
ble for him to return to the ministry for years, at least.
No doubt his change of external character, and the sober-
ing of the internal, has been, in great part, the result of
affliction. What an incalculable change is sometimes ef-
fected in one's whole mental and moral being by some
unlooked-for, deep, overwhelming affliction. Such was
Br. Gaylord's, falling upon him in the death of his son,
an only and noble child. I felt myself unusual sympathy
and grief in the loss that so terribly scathed the hearts of
the parents; for the boy bore apart of my name, Charles
PiNGREE. There are circumstances, under which it re-
requires the greatest human effort to be reconciled to the
death of children. How hard to be resigned to the loss
of the only child, a son, the hope and pride of the house!
Alas! for those who meet this affliction, except so far as it
is overruled by Divine Providence to the good of the
afflicted. Yet that does not come soon enough, ("and often
96 BIOGRAPHICAL.
not perceived,) to solace the bereaved and almost heart-
broken in the first outburst of grief. But I am almost
writing a sermon, and not a letter.
A great traveler — I know not Avho — has pubHshed the
statement, which has been copied into many papers, that
in most barbarous countries he failed in no single instance
to receive kind hospitality at the hand of woman. But in
enlighted, professedly Christian Ohio, 1 met with a woman
who refused me a hospitable reception, even when solicited
on the ground of being an invalid! These cases marked
incidents in my journey worth noting.
I was riding from Mason to Hamilton, 18 miles distant,
too far for me then safely to make at one stage. I was
told I should find a tavern in Puggmunnsee; (a name too
classic for me to knoAv its true orthography;) but when I
arrived there I found no tavern, and asked the privilege of
remaining there dviring the heat of the day, and having
something for myself and horse to eat, — informing the
good woman of the house that I was an invalid, and afraid
to ride further without rest. She hesitated, and said they
had no grain for the horse, (a thing easily remedied,) etc.;
but that there was a house a half a mile ahead where
they entertained travelers. Thus was I virtually sent
away from this house by a woman, and I asking for shelter
on the plea of being in a state of health rendering it un-
safe for me to ride far at a time in the heat of the sun.
I rode on, and after a while came to a house where I
saw a boy whom I asked to bring me a cup of Avater;
when the good man of the house, Avho was in hearing,
came and asked me to alight. Of course I did so most
readily, and made the request denied me by the woman
in Pugmunsie; (perhaps that's the way it's spelled;)
which was freely and gratuitously granted; so that I found
food and rest, and a comfortable shelter until the time
proper for me to ride again.
niOKRAPHICAL. 97
Of course an account of my short trip to Ohio, is of no
interest to you or your readers; yet it was the occasion
of some reflections in my own mind which may not prove
uninteresting or unprofitable to others. Being an invahd,
prohibited from engaging in sei'ioiis mental labors, I shall
be permitted to gossip a little; and perhaps be allowed
greater liberty of speech concerning persons and things
on that account. Sitting at my study, except when the
weather permits me to be abroad, almost wholly unoccu-
pied, except with reading the papers and scribbling a lit-
tle, and having a piilse ranging from 100 to 120 beats a
minute, it could not be expected that my brain would be
in so quiescent a state as is desirable. And in fact, my
mind is incessantly busied with its thoughts, profitable
or useless; and many of these thoughts relate to persons
and things connected Avith our denomination, and fre-
quently to evils existing among us and retarding our
progress and marring our happiness. Hence the charac-
ter of two or three of my last articles in the " Star."
An illness which does not rack one with pain, affords a
good opportunity to reflect on some things that are over-
looked while we are in health, and actively occupied with
the affairs of life. Since I have been unoccupied with
books, preparing sermons, preaching, etc., my mind has
been much more painfully exercised with thoughts of the
large extent to which Universalists fail of accomplishing
their duty and mission, than it ever was before. It is a
matter of wonder that a people to whom so "much is
given," should directly do so little. And how it pains the
soul of him whose highest love under heaven is the love
of his religious faith, to reflect for successive hours, and
even weeks, on the extent to which the mass of professed
believers fail to come up to the plain requirements of that
faith! Months of what may be termed a " comfort^able
sickness," have afl'orded me an opportunity for long-con-
08 Bior;RAr!iir,\L.
tinned and serious contemplation of many things but
transiently tliought of in the busy years of health; and I
must be permitted, when I am able to write, to call the at-
tention of others to the same evils, in order that some
efforts may be made for their removal.
But this is a long digression. I intended to devote this
letter to an allusion to some incidents and reflections
growing out of the trip before mentioned. From Hamil-
ton, where my last letter left me, I went to Oxford and
beyond, and spent two or three days with Br. Wm. C.
Brooks, and his hospitable uncle, Br. J. T. Smith and
family.
Br. Brooks is an example of more determined perse-
verance in spite of great discouragements and difficulties,
than any young man of my acquaintance, whose history I
have observed. Commencing his theological reading,
and commencing also to preach, without the advantages
of education, he was obliged to toil harder than most men
in order to enable himself to write and speak the English
language correctly. And then he possessed an unusually
active and wild imagination or fancy, untamed and undis-
ciplined; so that all his early efforts at preaching were un-
satisfactoiy to all his hearers. All flowers, and no fruit;
always in the clouds, (or fog,) and never on solid ground,
is not the preaching that is at all acceptable. Everybody
prophesied that he never could succeed, that he would
certainly, signally fail. He heard of these prophecies, and
felt that he did not please; and although possessed of an
uncommonly acute sensibility of nature, he disregarded
them all; continued to read, and write, and labor with his
hands in order to support himself, a necessity growing
out of the fact that he received nothing for preaching;
and he received nothing because his preaching was not
hked. All this he knew, and most keenly felt; yet he
persevered, as I judge not one young man in a hundred
BIOGRATHICAL. 99
would have done. With hardly one voice to encourage
him, he toiled on for three or four years, studying, work-
ing at his occupation to gain a subsistence, and preaching
as he had opportunity, under most unfavorable circum-
stances, and encountering some unfortunate vicissitudes,
until finally he has attained to success. He is now preach-
ino- to one of the oldest and most intelligent Societies in
Ohio, and to some neighboring congregations; to good
satisfaction, as 1 was told, and for a reasonable compen-
sation. A will and motive of uncommon power must
have been at the bottom of this perseverance and this
successful surmounting of so many obstacles. I can not
but wish Br. Brooks, after enduring so much to become a
Gospel Minister, a degree of success and prosperity equal
to the fullest extent of his desires: for 1 believe him wor-
thy. I say not these things for his sake, but for the en-
couragement of other young men just commencing the
career of life. Patient and persevering toil Avill accom-
plish great things; and few will do any great things
without such toil.
Leaving Br. Smith's, 1 turned my face towards Dayton,
taking the cross-road to Trenton, distant 21 miles — too
great a distance for me to ride at one time; and on this
road I encountered more examples of inhospitalitv than I
ever before met with in my whole life.
Always before this trip, when traveling, I have care-
fully avoided seeking entertainment at private houses, —
excepting, of course, the houses of Universalists, when
itinerating as a preacher; — and I do not wonder that pri-
vate families are slow to entertain travelers whom they
know not, and often refuse to do so. I would not my-
self, under ordinary circumstances, give any heed to com-
mon applications for entertainment by travelers. Some
persons, from motives of parsimony, never stop at a pub-
lic house, if they can' avoid it; because they usually have
100 BIOGRAPHICAL.
to pay less at a private house than at a tavern, and some-
times nothing. This is palpably an imposition; and where
it is common, private families will come to refuse to receive
any traveler.
1 have been told that in very new regions of our coun-
try, but sparsely settled, and where the neighbors are far
asunder and seldom see each other, they are glad to see
strangers and entertain them with great readiness and
pleasure, for the sake of their company and the ncAVS
they bring from abroad. But when the population and
the amount of travel both inci-ease, then the application
for entertainment by strangers becomes an annoyance;
and travelers are told that the next house, or the house
half a mile distant, will take them in.
But my situation was now such that I must seek shelter
in a private house, if I found no public one. I started
for Trenton on one of the hottest days in September, ex-
pecting to find a tavern about ten miles from Oxford. I
came to a house that looked as if it was or had been a
tavern, where a man was unloading oats at the stable.
I asked him if I could stay there till afternoon, and have
dinner for myself and horse, telling him of the state of
my health, and that I felt it vmsafe to ride so far in the
heat of the sun. He hesitated; but finally said he had no
oats threshed; while the people living about a half a mile
ahead were in the habit of entertaining travelers. Of
course I did not urge my request on a man who could
turn me off with so trivial an excuse, and rode on. Com-
ing to another large house, I made the same request; and
the man said the Avoman of the house was sick, and thei'e
was only a httle girl to do the work. This was a decent
excuse; and I kept on my way. I finally came to the
house which was probably the tavern I was told of, and
again applied for shelter and food, feeling a most urgent
necessity of going no farther till after raid-day. The
DIOGRAPIIICAL. 101
man of the house, who seemed disposed to grant my re-
quest, said he would ask his wife; and what, hospitable
or inhospitable man or woman, do you suppose was her
answer? Why, she was "too busy to provide dinner for
me!" This was enough! I resolved that, for better or
for Avorse, I would apply at no more private houses for
shelter, that day, at least.
I finally arrived safe and sound, at Trenton, and sought
shelter under the hospitable roof of the first inn I came
to. There, after patiently or impatiently (as the case
might be) Avaiting an hour for dinner, while none was
preparing, on account of a foolish mistake of the Dutch
landlord, and another half hour, while it ivas preparing, I
found what I had been refused by two men and one
woman, suck a woman in one res^iect, as a great traveler
said he never found in any savage nation. I afterwards
pursued and finished my journey, witliout being denied
entertainment at any private house, — perhaps because I
asked for 7ione. But this is mere gossip, and I will close
at once. Fraternally thine. e. m. p.
Having become convinced that it must be a long time,
if ever, before he should regain his health, he reviewed
with great faithfulness his past life — his labors in the min-
istry, as an editor — the progress and Avants of the order
of Christians with which he was agreeably identified, and
the power of the faith of the Gospel to sustain and bless
the soul of man under the severest trials of life. In this
calm and happy frame of mind, he Avrote the following: —
THE DIFFERENCE.
" 'All flesh is as grass : .... it passeth away; but the word of the
Lord enlureth forever.' — Bible.
"What a difference is here expressed between things
temporal, and things eternal! The former fleeting and
passing away like chaff: the latter enduring and immova-
ble as the rock of ages. Our days — how soon they are
r02 BIOGRAPHICAL.
passed! Our moments — liow swiftly and quickly fled!
Our greatest strength is but weakness, compared with the
might of the Omnipotent. Our knowledge but ignorance,
when contrasted Avith that of the Omniscient. Yet this
briefly existing, weak, ignorant mortal will sometimes
boast of length of days, of power and wisdom; — such is
the folly of man !
" Man's designs — how easily frustrated! His attempts
to accomplish them — how weak! His thoughts — how
vain! His words — how foolish and trifling! His smiles,
his tears — how false and deceptive! All his godliness —
it passeth away as a flower of the field. As said a poet:
"This world is all a fleeting show,
For man's illusion given:
It's smiles of joy, it's tears of woe,
Deceitful shiue, deceitful flow;
There's notliing true — but Heaven."
" ' A fleeting show' — ah! how fleeting! It seems as if
we were but here, then taken away. Nothing here that
is lasting; — all is perishable, fleeting, passing away. But
is that our end? Is there nothing enduring? Ah! it is
not our end, there is something enduring. ' The word of
our God endureth forever.' And what does that de-
clare? It reveals to us an immortahty of life, bliss, glo-
ry. His Son said to men, ' As I live, ye shall live also;'
and that too, in a state where we shall be as the angels of
God, and can not die nny more. For this reason, it is
said that ' the Avord of the Lord endureth forever;' — be-
cause it reveals to us, an enduring state of happiness
hereafter.
" What a difference, then, between the present and fu-
ture existence of man! This short; that endless. This
subject to ills, pain, death; that to no evil. Weakness
here; power there. Dishonor here; glory there.
Now what oug^ht to be the diff"erence of these truths on
BIOGRAPHICAL. 103
US in this life? Ought they not to make us resigned to all
we meet with below, without any murmuring or repining?
Ought we not to overlook all the disappointments, pains,
and sorrow of our present existence, and keep our eye
fixed on the inheritance beyond this, Avhich is incorrupti-
ble, unde tiled, and fadeth not away? to the word of our
God, that reveals to us blessings that shall endure forever?
Let us remember — :,hat our afflictions are but for a mo-
ment, and are not worthy to- be compared with the glory
that shall be revealed in us."
He had meditated much on the condition and wants of
our young and growing Israel. With a prospect of soon
going hence to be here no more, in the love of God, and
in the fervor of a youthful heart, he wrote thus on the
importance of
EARNESTNESS IN RELIGION.
" The habit of preaching from a text has doubtless en-
gendered the habit of writing from a text, of one sort or
other. With this remark I would like to call the attention
of every Universalist Avho reads this paper, to tlie follow-
ing passage from J. A. James' ' Church in Earnest.'
The sentiments here advanced claim the most serious con-
sideration of every professed Christian Universalist. The
paragi-aph quoted gives one among other inducements to
earnestness in religion, thus: —
" ' And without this intensity of mind, what is your re-
ligion? Certainly not a source of pleasure but of distaste.
An earnest religion is that alone which is a happy one.
To drink in the pleasures of religion, we must drink
deeply of religion itself. It is with the happiness of piety
as it is with ore in a mine, it lies far below the surface,
and we must make a laborious descent to reach the treas-
ure, but when reached, it is worth all the digging and
toiling to get at it. Many professors, if they Avere hon-
est, would say their religion is an incumbrance, rather
104 BIOGRArmCAL.
than a privilege. It yields no delight; they are strangers
to the peace that passeth understanding, and to the joy
that is unspeakable and full of glory. They occupy a
position half-way between the church and the world, and
do not enjoy the pleasures of either; they are spoiled for
the one without being fitted for the other. They have
oiven up many of the fashionable amusements of the gay,
and have received nothing in return; and hence they turn
many a longing eye on what they have left. They were
happier as they once were; they begin to think, and oth-
ers think so too, that they are in their wrong place in be-
ino- in the church of God, and were it not for the shame
of retreat, they would be glad to be back again amidst
their former scenes. How much are they to be pitied, as
well as blamed — and they are not a few — who have just
religion enough to make them miserable.'
" Now, brother Universalist, will you sutler the word of
exhortation, and perhaps of reproof, on this and kindred
topics, from one who feels as he writes, that he stands
about equal chances (humanly speaking) of recovering to
live and labor for Universalism for years to come, and of
not long hence passing away from this sphere of action
forever? And here I beg to assure every reader that my
remarks will be general, and not personal, that is, not in-
tended for any particular individuals whom I know.
" I fear there are too many Universalists who lack ear-
nestness in their religion. Indeed, I not only fear it, but
know it; for I have often met with them during my brief
ministry, and know from various facts that such, many
such Universalists may be foiind everywhere. And it
may be said of them all, that they have no enjoyment of
their I'eligion, and might as well not profess it. The
words of the above paragraph describe the state of every
one of them. Their religion is ' not a source of pleas-
ure, but of distaste.' It is ' an incumbrance, and not a
BIOGRAPHICAL. 105
privilege.' They feel it to be a burden and its duties
wearisome. And why? Because of their indifference —
they are not in earnest. I of course refer here to moral
Universalists, who might enjoy their religious faith and
hope to the highest degree, if they were only in earnest.
It need not be said that a vicious Universalist can not en-
joy his religion — one who is profane, or intemperate, or
malicious, or fraudulent, or false or otherwise wicked.
Their wickedness precludes religious enjoyment. But
there are those Avho are called good men, professing our
faith, Avho derive no pleasure from it, solely from the want
of earnestness.
" I propose to refer here to some of the evidences of a
want of earnestness among us, indicating a class of be-
lievers that do not enjoy Universalism, and are not worthy
of the name.
" A most common token of indifierence to ones religion
is the habit, willingly formed, of being absent from the
house of worship for no sufficient reason. How many
there are who will go to church when a stranger or great
man is to preach, or when they are pleased with their reg-
ular minister; but who will remain at home, lounsins: on
the bed, or wander listlessly about in the field or street, or
go a visiting, when the preacher is not an interesting
speaker, and for any other most trifling excuse! Many
will be kept at home for a little rain, or snoAv; a little cold
or warmth; not quite fine enough clothes, or a late break-
fast. Are these people in earnest in the profession of
their religion? Do they care any thing about it? Do
they derive any happiness from it? To every one of
these questions we can respond a decided no!
" Reader, I pray you let me ask you without offence, do
you belong to this class? If so, let me beg of you for
your own sake, and for the truth's sake, to seek for more
10
106 BIOGRAPHICAL.
interest in tlie faith you profess, and reform that practice
altogether.
"There is another class of professed Universalists who
exhibit their want of earnestness by an nnwillingness, or
an absolute refusal to contribute of their pecuniary means
to the support of their own church, or for the promotion
of the progress and interests and honor of Universalism
in any way. Let it be remembered here that I allude to
those only who are able to give! Of course the poor
man, who may have po excuse for not attending church,
is not to be blamed for not contributing to its support.
Said Jesus, ' How hardly shall a rich man enter into the
kingdom of heaven!'
"You go to such a man, (and in this class, I include not
only the rich, but men of moderate means, or respectable
salaries or wages, affording a comfortable livelihood, and
something to spare,) and ask him to subscribe toAvard;3 the
support of public worship, or for the payment of some
church debt, or for the benefit of the Sunday School, (in
which perhaps his own children are by persons more
zealous than himself,) and he will say, 'No; he can't af-
ford to, is poor, and has many expenses,' and forty other
excuses. He gives or subscribes nothing; and yet pro-
fesses to be a stronor Univei-salist. Does that man take
any real interest in his faith? is he in earnest? By no
means. Perhaps he attends the church supported' by
others year by year, and yet gives nothing — adding mean-
ness to parsimoniousness. [Do not forget — I speak not
of the poor, but of those able to give.) And does he
enjoy his religion — a religion to promulgate which he will
not give a dime? Certainly not; and he might as well be
a deist or a pagan. He says he ' can't afford to give'; but
he Avill go to the theatre, or circus, or to see negro dances
and hear Ethiopean melodies, if he is fond of any of these
amusements, — perhaps night after night; but he is 'too
BIOGRAPHICAL. 107
poor' to help support the church of his choice. Alas! for
the church or congregation that has any large proportion
of such members; for then the expenses of the church
fall on a few zealous ones; and in that case it often be-
comes a burden indeed. (In order to prevent all misap-
prehension, I must say here that in my own church and
congregation, a greater proportion contribute to the sup-
port of public worship than in any congregation I ever
knew. The few have to pay less. Of course I do not
mean to say that ecery one Avho is able does something.)
Some other persons may be included in this class. I
refer to those who readily or grudgingly subscribe, gen-
erously or meanly; according to their disposition or inter-
est in the cause, and then refuse or neglect to pay. (I
mean those who continue able to pay, after subscribing;
and not those whom misfortune of any kind deprives of
their means.) No matter what their excuses are for not
fulfilling their sacred promise: they falsify their word, and
defraud and injure the Society; and if there is a large pro-
portion of such, they ruin and disgrace the Society, and
perhaps disgrace the pastor, who has gone in debt for
clothing and food, depending iipon the promises of his
parishioners to enable him to meet his liabilities.
" I said these persons might be included in the class
under consideration, but I am in error. I speak in this
article of men of general moral character; but these are
not moral, for they are dishonest — dishonest towards their
professed religious belief!!
" I have heretofore chiefly, though not wholly, confined
my remarks to those professed Universalists who con-
tribute unwillingly or not at all to the support of the indi-
vidual churches to which they adhere. I propose now to
speak of the tokens of a lack of earnestness on the part
of many professed Universalists as exhibited in their neg-
lect to do any thing towards the general interests of our
108 BIOGRAPHICAL.
cause in its relations to the world. In respect to numbers
we claim to be the fifth or sixth denomination in the coun-
try. But how many Missionaries have we sent out to in-
struct the ignorant and those out of the way? So few I
am ashamed to name their number. Of course there are
self-appointed and self-sacrificing Missionaries who go and
preach to the destitute; but how few are sustained by the
donations of the wealthy Universalists who themselves
have the inestimable privilege of weekly attending public
worship !
Again; how many are there who have given any thing
to the Tract cause, in the use of the best means of pro-
mulgating Universalism among those who do not or can
not hear our preaching? Let the Cincinnati and other
Tract Societies answer! Ah! how selfish wc have been!
how little disposed to aid in diffusing the joys of our
faith among our fellow men! scarcely supporting the Gos-
pel among ourselves, and doing nothing towards extend-
ing the knowledge of it to others! Alas! what indiffer-
ence we manifest! what a want of earnestness! how little
zeal and love for our brethren of the human family! and
consequently how restricted our enjoyment of the rehgion
we profess! It may not be improper to add here, that, in
these and similar matters, I speak of those Universalists
who have had an opportunity of giving, and refused, and
not to the thousands who have never been applied to for
these objects.
And our Colleges, Seminaries of learning, and Theo-
logical Institutions; where are they? While the Metho-
dists, who once ridiculed a learned ministry, and the Bap-
tists, . some of whose preachers have thanked God that
none of their converts were learned men, are building col-
leges and other institutions of learning every where, we,
who profess to be an intelligent and reading people, have
not yet established a single properly endowed college!
BIOGRAPHICAL. 109
What does this mean? Are we in earnest? Rather are
we not recreant to our highest obhgations to the rising
generation and the world? And there are those (with
shame and mortification be it spoken and heard!) who op-
pose and denounce the estabhshment of such institutions
among us; for fear our ministry by being better educated
will become elevated and proud, and ecclesiastical ty-
rants! But I trust these are few: the mass fail to endow
colleges, etc., more from neglect and indifference than op-
position. May heaven aid to speedily redeem us from the
deep and dark stigma impressed upon the forehead of our
denomination by the shameful fact of not having one reg-
ular College!
" But I must not further protract this article. I might
speak of other and less observed evidences of a want of
earnestness in our religion. I might speak of the too little
effort most of us, all of us make to conform our lives,
feelings, thoughts, and sentiments, to the principles we
profess — our too little resignation to the divine will in ad-
versity and affliction, our want of cheerfulness and joy-
fulness in the manifestation of the fruits of our faith, our
neglect of the peculiar duties of our religion, our non-
observance of the public ordinances of Christianity, and
many other things; but I must desist.
" Brother Universalist — some of my words may seem
severe; but though I have aimed to speak plainly, I have
spoken in kindness to all. It is no time now for me to
indulge in improper feelings.
"I have long lamented over the too apparent indiffer-
ence and lack of religious earnestness among us; and now
have I spoken, — I hope without offence, and to some
profit.
" May Almighty God bless us all, by leading us to pos-
sess more religious zeal, and the consequent greater
amount of religious enjoyment! May we all live more in
110 BIOGRAPHICAL.
accordance with the heavenly faith and hope Ave profess! —
and so bring a blessing to our own souls and be the
means of blessing others!"
Will not all believers in the Abrahamic faith lay this
subject to heart? Will they not appreciate, and endeavor
to profit by a dying man's appeal? Though he is not now
present vfith us, to speak, heaven forbid that such affec-
tionate pleadings and faithful entreaties, should be wholly
unheeded. " / speak as unto wise men, judge ye ichat
I say."
Another subject about this time seemed to occupy his
mind in connexion Avith the good and prosperity of the
brotherhood — it was the very common custom of " Sun-
day Visiting." This is a very important matter, and de-
serves the serious and devout consideration of every be-
liever. But not intending to enlarge upon it in this place,
I give way that our brother may speak. He says: —
" Passing by the argument drawn from the moral obli-
gation to observe Sunday as a day of rest and recreation,
(for neither I nor our readers are believers in the Jewish
observance of the day,) I propose to give some other
reasons to sh^w the impropriety of the very common habit
in which many indulge, of making Sunday the day of vis-
itino" — not intending, of course, to give the general argu-
ments for observing the Christian first day of the week as
a day of rest and spiritual and moral improvement.
"I know that many persons think it a very innocent
and proper way of spending the day, or a part of it; but
I think a little reflection will convince them that, in gener-
al, it is an evil practice. I Avill not say there are no ex-
ceptions to this rule. Whatever particular cases may ap-
pear, where it may be esteemed proper, it must be admit-
ted that, as a habit, or done frequently, it is bad, and
ought to be avoided.
" In the first place, those Avho visit on Sunday wrong
BIOGRAPHICAL. Ill
themselves. If they make their calls in church-hoiivs, —
which is probably not very common among those who
have aini respect for religion and its institutions, they de-
prive themselves of the instructions and enjoyments of
the sanctuary, which, however poor or dull the preacher,
must be confessed to be more profitable than the light
chit-chat of visitors and the visited.
" But I think they wrong themselves and families who
devote any part of the day to visiting. Many persons,
particularly in cities and large towns, find little room du-
ring the week for any thoughts but those that relate to
business or house-keeping, or time for reading any thing
but the daily paper, the news of the day. The Christian
Sunday gives them an opportunity of turning their minds
to the contemplation of something besides the art and
practice of money-making, and of improving their moral
and spiritual nature by the perusal of the Scriptures and
such other works as serve to improve the mind and heart.
Should this invaluable opportunity be neglected, and
wasted in useless visiting? What serious minded person
will answer, yes?
" It is possible that some persons make Sunday a day of
visiting, because they know not what else to do with
themselves. The weaiisomeness and dulness of home
drive them abroad to their neighbors. Such people are
of course objects of compassion, more than of blame.
Yet even these should make an effort to make Sunday an
interesting day at home — that part of it not devoted to at-
tending public worship. It is wonderful and lamentable
that so many human beings forget, or seem to forget that
they are endowed with a moral and religious nature — a
nature that requires cultivation, and which if properly cul-
tivated, proves to be the highest source of human happi-
ness. A day of rest from toil is graciously bestowed by
the Author of our being, to be devoted to moral and re-
112 BIOGRAPHICAL.
ligious improvement and enjoyment; and yet how many
"vraste the precious hours in profitless visiting!
"Sunday visitors not only wrong themselves, but inflict
an incalculable wrong on their children, if there are any
in the family. If the parents leave the house, the chil-
dren also seek the street, that worst of all schools of vice
for boys, in city, town, or village. And how many boys
spend the entire Sunday in the street! — not only tlie
children of those Avho are absent visiting, but of those
"who have no objections to their being there, or have no
parental authority to prevent it. The fruits are seen by
every body, in every city, town, and village.
"For the same reason that many heads of families so
entirely occupy themselves with secular business during
the week, that they find no time for their own improve-
ment, they find no time for the improvement of their chil-
dren. How necessary, then, how exceedingly important,
that they should devote a part of the day of rest to in-
structing their offspring in matters relating to their moral
nature! How terrible, how scathing is the retribution of
those parents whose sons are brought to the gutter, the
penitentiaiy or the scaffold in consequence of the parental
neglect of their moral training! — of those who allow the
street to be their children's school, particularly on the
day that should be devoted to sowing in their minds and
hearts the seeds of virtue. Those parents who visit much
on Sunday lose this precious opportunity, and neglect the
pei-foraiance of this plain duty, of instructing their chil-
dren in things essential to their well-being. Then ought
they to A'isit on Sundays? is it proper? is it just to those
dependent upon them for moral and religious fhstruction?
After serious reflections on these suggestions, is it not ap-
parent to all Sunday-visiting parents that it is their duty
to abandon the practice? Let every considerate parent
answer these questions for himself.
BIOGRAPHICAL. 113
"In the second place, Sunday-visitors wrong the fam-
ilies they visit, except they he families that are hnown to be
willing or anxious to be vidted. These esteem it no injury
to be visited, although it is really an injury.
" First, if the •\isitors call near or at church-time, they
prevent their friends from attending church, or compel
them to commit what they would esteem a breach of po-
liteness. Members of my congregation have told me
that they could not be at church such a morning or eve-
ning, because persons called and detained them at home.
What ri(/ht have we to visit our friends at a time when we
may naturally suppose they would like to be going to
church? If I were the person thus visted at such a time,
whatever might be thought of the politeness of it, I should
say, 'My friends, I attend public worship on Sunday: you
must therefore excuse me now. I should be pleased to
have you accompany me; or you can occupy yourselves
here in the manner most interesting to yourselves.' IS^o
Sunday-visitor, (extraordinary cases excepted— such cases
as I do not now think of,) should ever keep me from
church; that is, if I had any regard for the church.
"In the next place, if the people we visit wish to devote
the day to their own and their children's moral and spir-
itual improvement, we greatly Avrong them by intruding
ourselves upon them at any time on Sunday, and causing
them to waste in idle conversation the time they would
like to employ in a more profitable and agreeable manner.
Have we any right to steal from them those precious hours
that come to them only every seventh day of their lives?
Would it not be well, therefore, for those who have
thoughtlessly visited on Sunday, to pause and reflect on
these considerations? and ask themselves whether, all
things considered, they ought not to break off the habit?
No doubt thousands of persons who now think it a harm-
less and proper way of spending a part of the Christian
114 BIOGRAPHICAL.
day of rest, would abandon it at once if they only dream-
ed of the wrong thus done themselves and others. It is
for the benefit of such that this article is written; and not
for those who have no regard for the day, for religion, or
any of its institutions, and who wilfully and wickedly
make Sunday a day of recreation or of utter slothfulness.
" Some Sunday-visitors will offer the excuse that they
can not spare the time on a week-day. The same excuse
may be rendered for performing any labor on Sunday.
For the same reason the merchant may post his books ou
that day, the mechanic put his tools in order for the com-
ing week's work, and the farmer prepare every thing to
begin Monday's labor with.
" Many persons appropriate Sunday to visiting ihe sick
— the very day that they should avoid the sick man's
house, unless they are under some obligation to go, or can
thereby benefit the sufferer. How many families are an-
noyed by croAvds of visitors on Sunday, visitors that never
show themselves on any other day! And how many poor
invalids have been excited to a dangerous degree, or worn
down, or debilitated, by a multitude of Sunday-visiting
friends, friends who perhaps never think of them except
on that day! The fact that sick persons are so much vis-
ited on Sunday by those who regard not the day, should
be esteemed a sufficient reason why others could 7iot visit
them on Sunday. Visit the sick some week-day, when
their friends all desert them.
" There is another topic connected with this genral sub-
ject which I would like to introduce into this article; and
that is, the practice of visiting the Minister on Sunday.
But being myself a pastor, renders it a delicate matter for
me to discuss; and jet I can do it the more readily, inas-
much as the members of mj congregation have either
been very considerate in that respect, or else have not
BIOGRAPIIICAT-. 1 1 5
considered me a desirable person to visit on Sunday; that
is, such of them as do visit at all on that day.
" Sunday is the preacher's peculiar working day, more
especially the settled minister's. Most pastors, if they
attend to the Sunday school, as they should, and faith-
fully perform all the duties of the morning service, will
feel more wearied than other men would to labor all day
on a farm. This is in consequence of their general want
of physical exercise; and public speaking is the most ex-
hausting kind of physical exercise to many persons, wheth-
er robust or feeble. Consequently, they need and desire
a part of the afternoon for undisturbed rest; Avhich they
can not obtain if their attention is occupied during the af-
ternoon, by the calls of friends. It will be seen at once,
therefore, that it is not a desirable thing for ministers to
be visited on Sunday.
" Besides, as he has to preach in the evening, the min-
ister desires the hours intervening morning and evening
service, not only for repose, but for meditation on the
the things relating to the remaining duties of the day.
How injurious to him to have those hours occupied with
the varied conversation of friends! — well-meaning, kind
friends, who have come in to encourage him or cheer his
jaded spirits.
" I was once informed that some persons from the coun-
try, visiting a neighboring city church, complained of the
pastor for not inviting them home after service. He then
made a public allusion to the matter, and invited all such
persons to come and dine with him; but added that they
must not expect his company and attention after dinner,
that he required the afternoon for rest and meditation.
And my informant added that, some of those persons
were more offended by this remark than by the former
neglect. Thoughtless people! — not reflecting that the
minister needs Sunday afternoon to himself more than
116 BIOGRAPHICAL.
any other hours of his Hfe. This is the rule: of course
there may be many exceptions.
"These remarks will not apply to itinerant preachers.
In the first place, by traveling, they attain to that degree
of health and strength, that speaking does not weary
them; and in the next place, they usually repeat sermons
on subjects with which they are perfectly fa.ntiiliar, and
hence require no time for meditation before preaching —
unlike the settled minister, who must always seek to speak
on a new subject, or in soxne different manner. Conse-
quently, visitors do not disturb them in either respect.
" Besides, the traveling preacher desires to extend his
acquaintance among the believers; and the time between
the hours of preaching may be the only opportunity af-
forded him of doing so.
" And added to all that, inquirers after truth frequent-
ly wish to see the preacher, and ask questions, and gain
information to be gained by them in no other way.
Hence, the conversation in such cases is likely to be of a
religious character, and consequently not improper or un-
profitable for Sunday.
"None of these reasons can be given, as a general
thing, for visiting the regular pastor on that day.
"I wish to conclude with the remark, that this article
is general in its intention: it has personal allusion to no
particular individual, living or dead."
He was now drawing near the close of his earthly ca-
reer. " The time of his departure was at hand." " Man,
born of a woman, is of few days and full of trouble. He
cometh forth like a flower, and is cut down; he fleeth also
as a shadow and continueth not. His days are determin-
ed, the number of his months are with thee, thou hast ap-
pointed his bounds that he can iiol pass." Job xiv.
He continued to write for his favorite Star, till the
close of life. In the number for December 23 he had an
BIOGRAPHICAL. 117
article headed, " The last time." In the next number,
Dec. 30, he published a piece headed, " The death-bed
CONVERSION ARGUMENT," in whicli he attempted to show
that death bed renunciations proved nothing. While the
protestant urges them against the truth of XJniversalism, the
Roman Catholic in turn levels the same argument against
the protestant church. Hence, it is manifest that argu-
ments drawn from such a source cannot be relied upon.
In the Star of January 6, 1849, the day on which he was
called away, several of his editorials appeared; one
showing that there is " No fear in love," founded on 1
John iv. 18. Another, headed, "The tioo foundations,"
which is commended to the candid reader.
"Near the close of his sermon on the mount, the Sa-
vior said, ' Therefore, whosoever heareth these sayings of
mine, and doeth them, I will liken him unto a wise man,
which built his house upon a rock. And the rain descend-
ed, and the floods came, and the winds blew, and beat
upon that house, and it fell not; for it was founded upon
a rock. And every one that heareth these sayings of
mine, and doeth them not, shall be likened unto a foolish
man, which built his house upon the sand: And the rain
descended, and the floods came, and the winds blew, and
beat upon that house; and it fell, and great was the fall
of it.' Matt. 7-. 24-5-7-8.
" This strong metaphorical language well represents the
strength, stability and safety of the good man. Thus the
passage expresses a general truth; as all of us may know
by observation, as well as by experience, of one kind or
other.
" But it is probable from the preceding verses that the
Savior intended his words to apply immediately to his
hearers. By following his prophetic words, they would
escape the storm of calamities impending over their heads;
but if not, they would fall, and great would be their fall.
118 BIOGRAPHICAL.
And how true to the letter did every sentence prove to be!
How perfectly fulfilled every prophetic word of Jesus!
Every one who believed and obeyed the Great Teacher
found himself established upon a rock, and unharmed by
the terrible storm that ere long beat upon the doomed na-
tion; while every disbeliever was overwhelmed in ruin.
" This lanffuao-e also well describes the condition of
two different classes at the present time, in some thing
probably not designed by the Savior as the proper mean-
ing of the passage.
" There are those Avho place all their hopes of a blessed
immortality of life on the goodness and love of God, and
not on their own merits. For their future salvation, their
confidence is wholly in God, and not in themselves. Thus
do they build upon a rock — the rock of ages. No storm
or flood can remove them from their solid foundation; for
they know that the divine love is almighty, unchangeable,
and eternal.
"On the other hand there are those who, although they
profess to depend on God's mercy for salvation, believe
that they can not be saved unless they do something
themselves towards effecting their final salvation! How
easily, how quickly they may forfeit it! Then do they
not build on the ' sand', and easily fall into a feeling of
discouragement or despair, if adverse storms or floods
rage around them?
" How firm, therefore, is the hope of the Universalist!
hoAv variable and uncertain is the hope of the partiahst.
That this is true, I appeal for proof to the frequent ex-
pressions of doubt as to their final destinj^ that fall from
the lips of thousands of partialists: their lamentations over
their unfaithfulness, with the confession that if they should
die so they would go to hell; their dread of death, over and
above the natural instinctive dread of death; their fre-
quent exclamation that they ' would give Avorlds' if they
BIOGRAl'IlICAL. 119
could be sure of their salvation, etc. This is because they
build so much upon the ' sand.'
"It may be replied that many of this class are in pos-
session of an unwavering hope, without a fear of losing-
heaven. True. But hoAV do they attain to that triumph-
ant state? By losivg ail dejundence on thenifsel ves and their
good icorks, andj)ntling tlieir cullre tru&t in their Almighty
Father.
" I never heard of a man dying happy, pleading his own
merits or Avorks as the ground of his hope of salvation.
It is always God and Christ, the Father and Savior, in
whom they declare rests all their hope of future glory.
Then and there they built on a rock, — virtually becoming
Universalists, so far as the grounds of their salvation are
concerned.
"Every body has heard of the dying declaration of Dr.
Wilbur Fisk, one of the most learned and intellectual
men the Methodists ever possessed; who exclaimed in
view of his approaching death, ' I reckon my good works
worth nothing; I rely for my salvation wholly on the
mercy of God.' These were his words; or substantially
his meaning. And who has not heard of the quaint ex-
clamation of another eminent divine? who cried out, as
he saw death near, ' I will throw my good works over-
board, and swim to heaven on the plank of free grace!'
" It is plain, therefore, that those who put their sole and
entire tmst in the love of their heavenly Father, ' build
on a rock'; while those who make their immortal destiny
depend at all on themselves, ' build on the sand.' May
each reader apply the subject to himself! "
And the closing article is entitled "The Last. Time,"
giving the substance of Dr. Adam Clarke's criticisms on
that phrase as it occurs in the New Testament. It was
truly, to our brother, the last time; for on the morning of
the day on which the paper Avas issued, he was called
120 BIOGRAPHICAL.
home to rest above. And thus, in the soothing words of
the poet may Ave say: —
" Thou art gone to the grave; but we will not deplore thee;
Though sorrows and darkness encompass the tomb;
The Savior has passed through its portals before thee;
And the lamp of his love is thy guide through the gloom.
Thou art gone to the grave; wc no longer behold thee,
Nor tread the rough paths of the world by thy side:
But the wide arras of nicrey are sjiread to enfold thee,
And sinners may hope, since the Savior hath died.
Thou art gone to the grave, and its mansion forsaking.
Perchance thy weak spirit in doubt lingered long;
But the sunshine of heaven beamed bright on thy waking.
And the sound thou didst hear was the seraphim's song.
Thou art gone to the grave; but we. will not deplore thee:
Since God was thy refuge, thy guardian, thy guide;
He gave thee, he took thee, and he will restore thee;
And death has no sting, since the Savior hath died."
AN ACCOUNT OF HIS DEATH, THE FUNERAL EXEKCISES, AND
REMARKS BY BRS. EMERSON AND 6URLEY.
" We are called upon to make the solemn announce-
ment this week, that Br. E. M. Pingree is dead. He de-
parted this life January 6th, at 4 o'clock, A. M. The par-
ticulars connected with his last hours, and the funeral ser-
vices, are given in the following letter from Br. Emerson.
" ' Br. Gurley, — It becomes my painful duty to inform
you that the long expected event has occurred; our be-
loved and faithful brother, Enoch Merrill Pingree, has
gone to his immortal home. Though his death was look-
ed for by nearly all as an event likely to happen at any
moment, yet his departure was so very sudden that it
seems to us more like a dream than a reality. Last Fri-
day morning (the 5th inst.,) I met him on the street; he
seemed uncommonly cheerful, stopping to communicate to
me a project he was about to execute, anything but con-
scious that his mortal career was so near its close. In
BIOGRAPHICAL. 121
the afternoon of the same clay he went to market, and
was strong enough to carry his load home without unu-
sual fatigue. The next morning, some time before day-
break, the family with which I board, and myself, were
aroused with the startling annunciation that Br. Pingree
was dying! I hastened to his house with all possible
speed, anxious to see him before he died, and hear his
last words; but on entering his room I found him in his
bed, a corpse!
' It seems from all that we can gather from Mrs. Pin-
gree, — who is so affected with the event as to be unable
to give us any deiinite information, — that about four
o'clock on Saturday morning "Br. Pingree called for water,
and before his wife was able to hand him the same, raised
his head and vomited a large quantity of blood and lungs
and fell back into his sleeping position, dead. Mrs. P.
has once said that he called for salt instead of Avater, and
did not speak afterwards; she has also said that he said to
her that he was bleeding at the lungs and that all was
over with him. But such is her agitated state of mind
that she is probably unconscious of what she states. The
probability is that after his first request he never spoke.
His funeral took place on Sunday, the day following his
death, at 2 o'clock. The services were conducted in the
Universalist Church; the coffin containing his remains was
placed before the pulpit in which he had so often stood,
and whence he had so faithfully preached. The house
Avas crowded with the concourse of people in attendance,
and an immense number, utterly unable to gain entraiice
at all, thronged the yard and sidewalk in front of the
church. The weather was quite disagreeable as it snowed
very fast; but still the friends who were unable to gain an
entrance, patitnly awaited tiie conclusion of the service.
The fraternities of Masons, Odd Fellows and Sons o
Temperance, were all represented in the audience, b
11
122 BIOGKAIHICAL.
lai'ge delegations from their several lodges and divisions.
The order of services was as follows: 1, An appropriate
voluntary by the choir; 2, reading a portion of the 15th
chapter of 1 Corinthians by the writer; 3, an appropriate
hymn; 4, a fervent and Catholic prayer by the Unitarian
clergyman of this city, the Rev. Mr. Hey wood; 5, anoth-
er appropriate hymn; 6, an address by the writer, in which
the prominent characteristics of our departed brother were
briefly considered and presented as worthy examples; 7, a
voluntary by the choir.
' The services throughoat, so far as becomes me to speak,
were bighly appropriate, according strictly with the solem-
nity of the occasion. The prayer offered by Rev. Mr.
Heywood, I should be glad to speak of in detail, were it a
proper subject of comment. Suffice it to say, that his
kindness on the occasion gave much better evidence of
the Christian than of the sectarian; and certainly it will
never be forgotten by the Universalists of Louisville, nor
by the friends generally of Br. Pingree.
' After the conclusion of the services, or rather during
the singing of the last voluntary, the coffin was removed
to the hearse. An immense procession was formed, not-
withstanding the inclemency of the weather, and proceed-
ed to the western part of the city, the remains being im-
mediately followed by the male members of the church.
On arriving at the vault (for the remains were placed in
the vault for the present) funeral ceremonies were per-
formed over the body by the Masons, and then by the
Odd Fellows, when it was placed in a vault till such time
as it may be thought expedient to consign it to the grave.
* Throughout the whole services, an intense interest was
manifested in all that was said and done. Many members
from the different churches in the city, and citizens gener-
ally were present and seemed to be deeply aff'ected. The
very best of evidence was given that oxir faithful brother
BIOtiKAI'inCAL. 123
stood high in pubhc estimation, and that too irrespective
of faith or sect. All seemed to feel, what is certainly true,
that a great man had gone. I can hardly realize that Br.
Pingree is dead; it seems as if I must certainly meet him
in the coming morning at the usual place. My acquain-
tance with him for the few months past, has been very
intimate; and the conviction I formed respecting him, soon
after my first acquaintance with him, has been confirmed:
that those who knew Br. Pingree best, Avould love him
most. Vigorous as one would naturally suppose his mind
to be from reading his writings, it is his conversation after
all that showed the man. But my design at present is
not to eulogise. Suffice it for this connection to say, that
he was a strong and a good man. He had a comprehen-
sive mind and a pure heart; his professions were sincere;
his integrity was spotless; and his faithfulness in acting
up to his sense of duty worthy of imitation. May all
who are especially aftlicted by our brother's departure,
reflect that he has simply gone home where they Avill final-
ly meet him, and from this reflection may they derive all
needed strength and consolation. And may all who knew
him be profited by his bright example.
Fraternally yours, Geo. H. Emerson.
Louisville, Jan. 8, 1849.'"
"We received the news of his death by Telegraph, but
as the dispatch did not reach us till after the departure of
the Mail Boat, and we could find no other boat going-
down to Louisville on Saturday, we were denied the mel-
ancholy privilege of attending his funeral. Although he
has been ill about one year, and during the last six months
evidently declining with the consumption, the news of his
departure greatly surprised us. We saw him three weeks
ago, and he then thought that his health was improving;
and only a few days since he wrote us a letter that he
124 BIOGRAPHICAL.
Still had hopes of recovery. The flattering character of
his disease deceived him as it has thousands of others.
Still, he was prepared for his departure, and had carefully-
arranged his business to that end.
"The announcement of his death will carry deep sorrow
to thousands of hearts, for he was admired and loved for
his work's sake by tens of thousands who nerer saw his
face; but to the writer who was associated with him as an
editor and confidential friend more than ten years, his de-
parture has caused a bitter pang. We cannot realize that
he is gone; and still, when we contemplate the reality, a
feeling of desolation and loneliness creeps over our heart;
and we are forced to exclaim, O the uncertainty of human
life and human prospects! ' Man that is born of a woman
is of few days, and full of trouble. He cometh forth like
a flower, and is cut down; he fleeth also as a shadow, and
continueth not.'
" Br. Pingree was a native of New Hampshire. When
the writer's acquaintance commenced with him, which was
in 1835, he was a resident of Methuen, Mass. At that
time he taught a class in a Presbyterian or Congregation-
al Sunday School, and Avas remarkable, considering his
age, for gravity and correct deportment. In sentiment he
Avas a Universalist; and when I commenced preaching in
Methuen he became a member of my congregation. He
was a regular correspondent of the Boston Trumpet, and
young as he was, attracted considerable attention by his
articles which appeared in that paper.
"Not long after, he entered Newbury Academy, an in-
stitution under the patronage of the Methodists, where he
studied something like two years; and some of his fellow
students have told us that a more faithful student proba-
bly never entered its doors. In industry and close atten-
tion to his books he was excelled by no one; and up to
the period of his late illness he was always a careful and
BIOGRAPHICAL. 126
close student. Very few preachers who had passed
through a college course Avere his superiors in general in-
information and critical knowledge.
" Soon after leaving the Seminary he commenced
preaching Universalism; he delivered a few sermons in
New England, and then left for the State of Ohio. His
first permanent stopping place Avas Springfield, Clarke
Co., where he taught school, and occasionally delivered a
few sermons. This was in the winter of 1 837; and the fol-
lowing spring he commenced writing for the Star in the
West; and from that period to the present, nearly every
number has contained something from his ready pen. He
has stood with us, shoulder to shoulder, in the defence of
our common cause, more than ten years; and those who
have read our paper, know very well that he was an in-
teresting, correct and critical writer — a writer of extensive
and commanding influence, and superior abilities.
" During his ministry he had a number of puplic de-
bates on the subject of Universalism and Endless Punish-
ment; but the five principal ones were held with Rev. J.
B. Walker in Montgomery, Ohio; David Fisher, in Beth-
el; Rev. Mr. Blackwell in Memphis Tennessee; Dr. Rice
in Cincinnati, and Rev. Mr. Waller in Warsaw, Ky. The
last two were taken down by a stenographer, and pub-
lished — each making a good sized volume. In all these
his success was such as reflected honor upon himself and
the denomination whose sentiments he defended.
" He preached in Cincinnati one year, was the pastor
of the Montgomery Society for a considerable period, and
has been the pastor of the Louisville Church five years.
He journeyed a good deal in the early part of his ministry,
and averaged nearly a sermon a day while traveling. In
few words, he was the very personification of industry —
never weary, never discouraged by toils or difficulties.
" But, we can not say too much in his favor as a man and
126 BIOGRAPHICAL.
a Chi'istian. During the period before specified I was as
intimate with him as I could have been with my own
brother in the llesh; I had more or less business transac-
tions with him, and was familiar with his manner of man-
aging his affairs, and I bear this testimony of him: I nev-
er met a purer minded man in all my life; I never saw on
his part even an appearance of any thing like meanness;
but every act of his life appeared to be dictated by a love
of the right and the good. In his business affairs he was
punctual and correct. For many years he sent all his
earnings (after paying his own necessary expenses) to his
aged father who was in ill health, and to his mother.
Nothing seemed to give him more pleasure than to assist
his parents; and he voluntarily and with pleasure said to
them, * As long as I live and have health, you shall not
want for the comforts of life.' What a commentary upon
his character as a disciple of him who went about doing
good! No wonder he lived respected, and died universal-
ly lamented, for a man who exhibits his sterling princi-
ples by such acts must always be esteemed by the Avise
and good.
"It may not be out of place to say here, that he kept his
life insured seven years in favor of his wife. He never
expected to be worth any considerable amount of proper-
ty — he did not seek for it; and hence he thought it his
duty to make somfe little provision for his family in case of
his death. This thoughtfulness on his part, corresponds
with his Avhole course of life.
" He has left a wife and two children to deplore his ear-
ly loss. May God bless, sustain and comfort them; and
be their shield and sure defence in all coming time! They
have the warm sympathies of thousands who never saw
them.
"The Society in Louisville generously continued Br. Pin-
gree's salary, notwithstanding his sickness, for which they
BlOGii.VPJlICAL. 127
will have their reward. A people who act thus Christian
like cannot fail of prosperity; and now that he is gone, it
will be a great pleasure for them to reflect that they help-
ed to smoothe his way to the tomb.
"We have been called to part with a noble and self-sac-
rificing preacher. In his death our denomination has not
only lost one of its ablest, but one of its most efficient
ministers. One of the most brilliant lights in the west
has gone out; one of the strong men of our Zion has been
cut down; and where shall we look for another like him?
We hear these questions asked on every hand; but we
cannot answer them.
"The two men with Avhom we were longest and most in-
timately associated in the work of the ministry, in the
west, now quietly sleep in the arms of death — Brs. Geo.
Rogers and E. M. Pingree. We formed a trio at a time
when Universalism was comparatively new here; and w-e
worked together in harmony and love. But only one of
that little band is left; and how long he may stand as a
watchman upon the walls of Zion, God only knoweth. In
the events that are past he is made to realize the impor-
tance of that inspired declaration, ' Set your affection on
things above, not on things on the earth.' Heaven help
us all to live as we would wish to die!"
BR. PINGREE AS A THEOLOGIAN.
Having traced (he history of our brother from his ear-
liest youth to manhood and to his final rest, it has been
judged advisable now to present a series of valuable and
instructive articles, from his faithful pen which show his
wide range of thought and investigation. He was by no
means a man of "one idea"; but on the contrary he aim-
ed to qualify himself for every emergency of human life
by the most patient and laborious investigations. No man
was ever more ready and happy to obey the injunction of
128 BIOGRAPHICAL.
the apostle to the letter, " Prove all Ihings." To do
this faithfully and independently was his meat and drink.
The matter here presented is taken from a manuscript
book entitled " Controversial Theologij," in the prepara-
tion of which he spent much time and employed much
learned criticism. In fact it may be regarded as embrac
ing the substance of his faithful investigations on disputed
points in theology during his active life.
His familiar friends will not fail to appreciate these sub-
jects, while they behold his fervor of soul, apt illustration
and depth of argument. I give way that my readers may
have the benefit of his intelligent labors.
It might be beneficial to some minds, were I to carry
out and complete the arguments, the outlines of which are
given. But it has been thought best to give the frame-
work, and then the reader can exert his own ingenuity in
perfecting the reasoning.
THE JUDGMENT.
Where! when? SfC. On the earth — during this life —
" according to works."
Arguments aside from the Bible. 1. Analogy of
all human governments — civil — parental, school, &c.
During progress of the government. Immediate trial is
best. How is it under the divine government? (1,) Ad-
am; (2,) Cain, (3,) Sodom; (4,) house of Israel.
So now with Christ — his judgment is during his reign;
7wt at its end. This is the grand mistake of the theologi-
cal world. See Dan. vii.; with 1 Cor. xv. 2. This meth-
od is best for effectiveness in restraining men — useless after
the period when men are allowed to do good. 3. For ex-
ample: Lost, if put off to end of all things. 4. Divine
punishments succeeding the judgment are remedial. Xot
so with endless consequences. No afterwards to endless.
5. " Accordiiifj to VfO'R.Ksy This is not possible by the
common scheme of punishment. Were David, Peter,
BlOGKAPllICAL. 129
and Paul, reAvarded " according to works," if the common
doctrine be alloAved? 6. Men are punished here. Before
judgment?-! Intermediate hell! — Cain, Sodom, Egypt,
Jews, etc.; thousands of years toi'ment before judgment!
Do our civil courts hang, then try, and judge! David
and Jonah in hell before judged? Heb. ii. 2, " Every
transgression and disobedience received a just recompence
of reward." Prov. xi. 31, ''The righteous shall be re-
compensed in the earth: much more the wicked and the
sinner." 7. With endless consequences as the reward of
sin, necessity of escape; hence licentious; because men sin
with impunity Apply this mode of government to civil
courts. 8. With endless consequences of evil, opposed to
Bible doctrine of universal salvation. 9. Bible in speak-
ing of resurrection says nothing of a judgment. 10.
Speaking of judgment the Bible says nothing of the resur-
rection of the literally dead. This fact should be kept in
mind. 11. According to partialism men never "receive
according to works": — if they did the punishment would
cease. Mark that! 12. With an endless hell, for the
wicked — no justice. The boy stealing an apple, goes to
the same hell with the parricide and pirate! — and such
like cases. 13. Common partialist view, with repentance,
etc., saves the worst men, and damns the best! Cases —
murderer and victim!
Bible Proofs of Judgment in this life. — I. Of God.
1. Ps. Iviii. 11, "God judgeth in the earth." 2. Ps. ix.
16. "Lord knoAvn by judgment which he executeth."
3. Ps. xcvi. 10-13. " Cometh to judge — rejoice."
II. Of Christ. — Old Testament prophecies. 1. Isa.
xlii. 1-4, "Set judgment in the earth." 2. Isa. ii. 1-5.
3. So Micah iv. 1-4. 4. Jer. xxiii. 5, 6. 5. Ps. ex.
Fulfilment in New Testament, of Old Testament proph-
ecies. — 1. John V. 22, " Father (now) judgeth no man;
committeth all judgment to the Son." 2. John ix. 39,
12
130 BIOGRAPHICAL.
" For judgment I am come," etc. 3. 1 Cor. xv. compare
with Dan. vii. Close of reign; — hence, of judgment — all
finished. 4. John xii. 31. " Now is the judgment of this
world." 5. Heb. xii. 22-24. '-Are come — to judge of
all." 6. Called "day of the Lord." When? See Acts
ii. 16, 21, Mai. iv. 5. 7. Rev. xiv. 6, 7. "Hour of
judgment is come;" — yet gospel was preached, etc., after-
wards. 8. Matt. xix. 27, 28, and Luke xxii. 25-30.
Christ appointed the apostles as Judges, on twelve thrones,
as he on his throne. Did they exercise this while livingl
See 1 Cor. v., with 2 Cor. ii. — usurped authority?-!
III. Facts. 1. Ezek. xxxvi. 19, "According to do-
ings I judged them." 2. Rev. xiv. 6, 7, " Hour of judg-
ment is come" (as akeady quoted.) 3. So 1 Pet. iv. 17,
" For the time is coine that judgment must begin, etc. 4.
1 Cor. v., with 2 Cor. ii.
Partialist Bible. — Arguments that are supposed to
favor the idea of future judgment.
1. Acts x. 42. Jesus "ordained of God to judge the
quick and dead." 2 Tim. iv. 1. "Judge the quick and
dead at his appearing and kingdom." 1 Pet. iv. 5.
" Ready to judge the qidclc and dead." Who? Eph. ii.
1. "And you hath he qxiickene.d." 1 Pet. iv. 6, " Gos-
pel preached to the dead — judged," etc. When? " At
appearing and kingdom." "Ready." 2. Matt. xii. 41,
et al. " Men of Nineveh and Queen of the South rise up
in judgment," etc. (Paige 89.) 3. Matt. x. 15; xi. 22,
"'M.ore tolerable, e\c. See Luke x. 11-14. "That day
— kingdom wiyA." (Paige 61.) 4. Matt. xii. 36. Every
idle word — dtij oi judgmei/t." Will Moses, David, Isai-
ah, and Paul receive after death for every idle word.
This is not believed. (Paige, 61.) 5. Acts xxiv. 25.
Paul reasoned of righteousness and judgment to come."
Necessarily yet "to come," or after death? (Paige,
205-6.) 6. So also John xvi. 8, " Reprove the world of
BIOGRAPHICAL. 131
sin, righteousness and judgment." Succeeding context.
7. Heb. .X. 27, " Certain fearful looking for of judgment,"
etc. After death? (Paige, 274-8.) 8. Eccle-s. xi. 9; xii.
14. "Bring .... into judgment." 9. 2 Peter ii. 9,
"Reserve the unjust unto the day of judgment." (Paige,
61.) 10. Heb. vi. 1,2, "Leaving principles — eternal
judgment." Paige, 266-9. 11. Rom. ii. 16, "Judge
secrets — in the day, — according to Gospel." Explanation:
Cor. xiv. 25, "Secrets made manifest andi judged.''' Heb.
iv. 12, 13, "Word of God — discerner of thoughts," etc.
Apply our general views. (Paige, 209.) 12. Matt. xxv.
— 2 Thess. i., — 2 Pet. iii. and Rev. xx. 13. John xii.
48, " Word judge at last day," with Jude 6, '• Reserved
to judgment of great day." Explanation: (1) Can the
period after world gone, sun fled, etc., (Rev. 20,) be call-
ed last day?-! First of eternity. (2) Acts ii. 16, 20;
Joel, " last days — great diHj," etc. " 77«'i-," [then.] 3.
Mai. iv. 6, " Send ^^/;'a/i i^ore that," etc. (4) 1 John
ii. 18, "It is the last time." 14. 2 Cor. v. 10, "We
must all appear," etc. Explanation: (1) Proper render-
ing, confirms our views. (2) "Manifest" in next verse,
for "appear" in this. (3) On "judgment seat" in the
kingdom, as already proved and illustrated. (4) " Ac-
cording to what he hath done, good or bad." Will Paul,
David and Peter receive for " bad" deeds in eternity?-!
(5) 1 Cor. xiv. 25, "Judged, secre/s ?rta«?/e.s^," etc. Heb.
iv. 13, " Every creature manifest," etc. (6) According to
orthodoxy, 7iever receive according to works; if so, the
punishment would cease! Mark that! 15. Acts xvii. 30,
31, " Appointed a day to judge the world." Explanation:
( 1 ) Apply principles and facts already established, of
Christ's judging during his reign, in his kingdom. (2)
The "day"; Gospel "day," under "Sun of righteous-
ness"; or a particular period, in time. [In eternity is it
"a day?" — ] Proofs: Acts ii. 16-21; Joel's "great
132 BIOGRAPHICAL.
day"; Mai. iv. 5; John viii. 56, "Abraham rejoiced to
see my [Christ's] day"; Prov. iv. lb, " Shineth more
and more unto ihe perfect day"; Mai. iii. 2, iv. 1, "Day
of coming — burn," etc.; John ix. 4, "I must work while
it is rf«y"; Rom. xiii. 12, "Day at hand"; 2 Cor. vi. 2,
"Now day of salvation"; Eph. iv. 30, "Day of redemp-
tion"; Heb. iv. 7, 8, "Day — to-day"; 1 Cor. v. 5, "Day
of the Lord," — and other places. 16. Heb. ix. 27, 28,
"Appointed once to die, after this, judgment." (Common
reading — "allmen." Explanation: (1) Proper transla-
tion. (2) Context — preceding and succeeding; — especial-
ly chapters iv. 14-16; v. 1-6; vi. 19, 20; vii. 26-28; viii.
4, 5; ix. 7-28; x. I-IO. (3) Now we see — not other-
wise, the force of "as" — "so." (4) To illustrate, see
Exodus xxviii. 15, 30; Lev. xvi.; ix. 22-24, "Bless."
Num. vi. 22-27, — Tflwt the "blessing." (5) To the
Jews, a "judgment" of justification; — so here, "salva-
tion." No condemnation about it! Ps. xix. (6) Not
"after" resurrection; — then, all raised immortal, happy
"in Christ." • The passage 2^J'oves this, if it refers to fu-
ture hfe! 17. 2 Thess. i. 6-9: " Seeing it is a righteous
thing with God to recompense tribulation to them that
trouble you; and to you who are troubled rest with us;
when the Lord Jesus shall be revealed from heaven with
his mighty angels, in flaming fire, taking vengeance on
them that know not God, and that obey not the Gospel of
our Lord Jesus Christ: who shall be punished with ever-
lasting destruction from the presence of the Lord, and from
the glory of his power." (1) Who troubled the Thess.?
Ans. Acts xvii. 1-13. (2) Come "mjire." Ps. Ixcvii.
1-3; Isa. Ixvi. 15, 16; Dan. vii. 9-14. (3) When? Ans.
Matt. x. 23, " Son be come." Matt. xvi. 27, 28: Life
time. John xxi. 20-23: John to "tarry." Dan. vii. 9-
14: In "kingdom." Prophecies of Christ's judging, etc.
James v. 7, 8: "draweth nigh." Rev. i. 1,3, 7, xxii. 10,
BIOGRAPHICAL. 133
20, xii. 6, 7: "come quickly," etc. Luke xvii. 29-31:
"Revealed — then flee." 2Tim. iv. 1: " Judge at appea?'-
ing": with 1 Pet. iv. 5 — "read// to judge." Heb. x. 37,
"Come — not tarry." Explain "come," by Isa. xix. 1;
Isa. XXXV. 4; Ixvi. 16; Ps. xcvi. God's "coming," in Old
Testament. "Presence:" Jer. lii. 3; 2 Kings xiii. 22, 23,
"not yet!" with Jer. xxiii. 39, 40, and xxix. 10-14! On
meaning- of " everlasting" see comments on forever, eter-
nal, etc, Aulhorilies: Hammond, A. Clarke, Whitby and
others. (Paige, pp. 100-5, 249, 131-43,) 18. 2 Peter
iii. 1-14. On '-last days," Acts ii., and Heb. i. 2. On
"day of judgment," "day of the Lord," " day of God,"
preceding comments. Dissolution, changes, burning, etc.,
of the heavens, earth, sun, etc.: (1) Joel ii. 28-32, with
Acts ii. 14-21. (2) Matt. xxiv. 29-34: " This genera-
tion." (3) Isa. xxxiv. 3, 4: Of Idumea. (4) Isa. xiii.
13-15: Of Babylon. (5) Isa. xxiv. 16-23. (6) Ezek.
xxxii. 7, 8: Of Egypt. (7) Rev. vi. 12-16, with Hosea
x. 7, 8, and Luke xxiii. 27-30. Aftenoards, " Rocks fall
on us," — and other things. (8) Hag. ii. 6-9: Of Mosaic
and Gospel dispensations, and Rev. xxi. 1-3, " New
heavens," etc. Authorities: Lightfoot, Whitby, A.
Clarke, Hammond, Wetsins, Wetstein, Cappe. (Paige,
pp. 283-6,300-5.) 19. Rev. xx. 1 1-15: " And I saw
a great white throne and him that sat on it, from whose
face the earth and the heaven fled away; and there Avas
found no place for them. And I saw the dead small and
great, stand before God: and the books Avere opened: and
another book was opened, which is the book of life: and
the dead were judged out of those things which were
written in the books, according to their works. And the
sea gave up the dead which were in it; and death and hell
delivered up the dead which were in them; and they were
judged every man according to their works. And death
and hell were cast into the lake of fire. This is the sec-
134 BIOGRAPHICAL.
Olid death. And whosoever was not found Avritten in the
book of life was cast into the hike of fire." (1) Revela-
tion is a book abounding- in arbitrary figures: "stars";
"lamps," "sea of glass," "beasts, lion, calf, eagle, cry-
ing holy!" " books, with seals," "white, pale, red, black
horses," "angels," "burning mountain cast into sea,"
"smoke," "pit," "locusts," "thunders" " woman cloth-
ed with sun," "war in heaven," etc. Figurative devel-
opment of Matt. xxiv. XXV. (2) Nigh "at hand." Ch.
i. 1, 3, 7; xxii. 6, 7, 10, 20 "Quickly," etc. (3)
" Throne," in kino-dom, durinc^ reig'n, and not at close. 1
Cor. XV. (4) Who are "the dead?" 1 Peter iv. 5, 6:
" Quick and dead," " Gospel preached to dead — judged."
2 Tim. iv. 1, "judge quick and dead at appearing."
Eph. ii. 1,2; *■' were dead." (5) Rev. vi. 13-16, chan-
ges in heavens, "day of wrath is come"; xiv. 6, "preach
Gospel — judgment is come" ; xi. 18, " Time of dead to be
judged"! (6) Examples of "changes in heavens," com-
ments. (7.) Show the absurdities from literal explanation
of the text, "no place" — "sea" afterwards — dislindion of
"sea," "death," "hades." Hades in "lake" — hell in
hell. (8) "Books were opened." Dan. vii. 9, 10, etc.
Parallel. (9) "According to ivories." (10) "Second
death." Jude 12. "Twice dead." After natural death
— third or fourth! Like "double destruction." Jer. xvii.
18. (11) " Lake of /?r^," (is second death.) Isa. xxxiv.
9,10: "Fire and brimstone." Ezek. xxii. 17-22: "Into
Jerusalem." Isa. xxxi. 8, 9: "Fire in Zion." Ezek.
xxi. 31, 32: "Fire." 1 Cor. iii. 13-15: "Fire"— "yet
saved." Authorilies. A. Clarke, Grotius, Hammond,
Lightfoot, etc. (Paige, pp. 320-2, 324, 327-31.)
PUNISHMENT.
1. Certain; 2, Remedial; 3, with Forgiveness; and 4,
In this life.
I. Certain. 1. Gen. iii. 17, " Surely ^\e." 2. Ex.
BIOGRAPHICAL. 135
xxxiv. 7, " By no means clear the guilty." (3) P.s. Ixii.
12, "Renderestto every man according to works." (4)
Nahum i. 3, "Not acquit." (5) Prov. xi. 21, "Though
hand join in liand the wicked shall not be unpunished."
(6) Rom. ii. 6-9, God "will render to every man," etc.
(7) Ps. ix. 17, " The wicked shall be turned into hell,
and all the nations that forget God."
II. During life, or «^ death. 1. Proofs of judgment
here; see preceding comments. 2, Gen. iii. 17, " Die in
the day." 3. Lam. iv. 22. " Thy punishment is accom-
plished." 4. Isa. xl. 1,2, " Comfort .... hath receiv-
ed," etc. 5. Heb. ii. 2, " Eoery transgression, etc., re-
ceived a just recompense," etc. 6. Prov. xi. 31, "Re-
compensed in the earth." 7. Proofs of remedial punish-
ment prove this; — or, at least, not endless. 8. Individu-
al cases: Cain — Korah — Sodom and Gomorrah — ante-
diluvians — Jews — David — Jonah — 1 Cor. v. etc., — all Bi-
ble and all history. 9. Lam. iv. 6, " Punishment of thy
people greater than that of Sodom" — "in a moment"
ill. Remedial. 1. As a general truth. (1) Prov.
iii. 1 1, "Whom the Lord loveth he correcteth as a fath-
er," etc. (2) Heb. xii. 6-11, " Chastening for profit,"
etc. 2. A truth definitely applied and fulfilled. (1) Jer.
ii. 19, " Thine own Avickedness shall correct thee." (2)
Hosea vi. 1, "He hath torn and will heal," etc. (3)
Isa. xix. 22, "Will smite Egypt, and heal." (4) Zeph.
iii. 8, 9, "Pure language, "-etc. (5) Ps. Ixxxix. 30-3,
"Stripes," etc. (6) Lam. iii. 39, "Why complain?"
(7) Lev. xxvi. 14-46. 3. As already accomplished.
(1) Isa. xl. 1, 2, " Comfort my people." (2) Lam. iv.
22, "Thy punishment is accomplished." (3) Heb. ii.
2, 3, "Received a just recompense." (4) Jer. xliv. 13,
14, "I will punish" Egyptians, "as I have punished Je-
rusalem," etc. (5) Lam. iv. 6, " Punishment greater
than the punishment of Sodom — in a moment." 4. Indi-
136 BIOGRAPHICAL.
vidua! cases. (1) Nebuchadnezzar. Dan. iv. 24-37.
(2) David in "hell," — " before I was afflicted, etc. (3)
Jonah also in hell. Jon. i. 2, 3, with iii. 1-3. (4) In-
cestuous person. 1 Cor. v.: with 2 Cor. ii.: "Sufficient
punishment." "Destroy flesh, save spirit." (5) The
plagues of Egypt. (6) 1 Tim. i. 20. "Learn not to
blaspheme."
IV. With forgiveness. 1. David frequently speaks of
being forgiven. Ps. xxxii. 1-5. "Sins covered" — yet
punished, in hell, too. Also 2 Sam. xii. 13, 14. 2. Isa.
xl. 1,2, " Comfort ye my people — pardoned, for she hath
received," etc. 3. 2 Cor. ii., " Suffer punishment, — now
forgive," etc. 4. Jews punished yet to receive "mercy."
Rom xi. 32. 5. Ex. xxxiv. 7; Num. xiv. 18, "Forgive,
. . . . not clear," etc. 6. Jer. xxxiii. 4-11. Punish in
"fury — cleanse — pardon — good." 7. Jer. 1. 17-20.
Pimish,then "no sin — pardon." 8. Micah vii. 9, 18, 19.
Suffer for sins, then "pardoned," etc. 9. 2 Chron. vii.
13,14, " Send pestilence — then forgive." 10. Ps. Ixxxv.
11. Dan. ix. 9-19. 12. Isa. Ix. 10. 13. Lev. xxvi.
14-46.
V. Declared not to be endless. 1. Ps. ciii. 9, "Not
always chide," etc. 2. Lam. iii. 31-33, "Not cast off
forever." 3. Isa. Ivii. 16, "Not contend forever, etc., for
spirit," etc. 4. All to be saved.
HELL.
L Sheol — grave — pit — hell. Liter ul — the state of
all the dead, — and 2m7iis/itnei/t, only so far as violent, pre-
mature death is punishment. 1. Gen. xxxvii. Jacob said,
" I will go down into the r/rarc." 2. Job xiv. 18. " Hide
me in the ffrave," etc. 3. Ps. 6: 5. "In the grave, who
give thee thanks?" 4. Ps. Ixxxix. 48. "What man not
see death? deliver his soul from hand of grave." 5. Ecc.
ix. 10 " No work ... in the grave." 6. Ezek. xxxii. 21-
27. " Gone down to hell — words under their heads," etc.
BIOGRAPHICAL. 137
7. Num.xvi. 30-33. Korah and his goods, "down alive
into the ^*7," (sheol.) 8. Ps. ix. 17. "Wicked turned
into lieU" etc.
Objections. Natural death no punishment; for aU die.
Ans. 1. Judoes' decision — "Hano; the dead! dead!! 2.
Sod. Gom. — Anted. — Egyptians — Jews, etc. 3. 1 Sam.
xxvi. 10. Saul, — " Lord smite him, or, day come to die,
or, descend into battle and perish." 4. So Korah — Num.
xvi. 28-35. " New thing — uui common death of all men
— pit," etc.
Dr. A. Clarke, on Jon. ii. 3, says i^/ieol vaeamt grave —
any deep pit — place of separate spirits.
McKnight, (Har. Evan. sec. 32 — Paige, p. 47,) says:
Hebrews had no tvord to express pit, punishment.
Dr. Campbell, on hades, in Ixx., never hell, in our sense
of it. (Whitby, Paige, p. 76; do p. 78. Paige, p.
48-74.)
Prof. Stewart, in five places, hell, probably, etc.
Figurative — state of degradation, moral darkness,
and misery, in this life.
1. 2 Sam. xxii. 6. Ps. xviii. 5. David — " sorrows of
hell compassed me about." 2. Ps. Ixxxvi. 13 "Great
mercy — delivered soul from loue-st licU." 3. Isa. v. 13-
16. " Hell enlarged herself," etc. 4 Ps. ix. 17 — perhaps.
"The wicked tui-ned into hell." 5. Isa. xiv. 9-15 — do.
" Hell moved" — "taunting king of Babylon." 6. Jonah
ii. 2. " Belly of hell." Hos. xiii. 14. "0 grace! I will
be thy destruction!" (Paige, pp. 48-9.)
Prof. Stuart says: in the day of the translation of our
version, "word hell had not acquired, so exclusively as at
present, the meaning of world of future misery." Dr.
A. Clarke says the same in substance. Dr. Geo. Camp-
bell, Pul. Dis. 6th — part ii. § 2, 3. Paige, p. 74, affirms
the same ! !
n. Hades — literal — as sheol. 1. Acts ii. 27-31.
138 BIOGRAPHICAL.
Christ's " soul not left in /ie//." Quoted from Ps. xvi. 10,
where sheol is used. 2. 1 Cor. xv. 55. " grave! where
is thy victory i" 3. Perhaps Matt. xvi. 18. " Gates of
hell against church."
Author Hies on hades. Dr. Geo. Campbell, Hammond,
Pearce, Kenrick, Dr. A. Clarke, Welstein, Whitby, Bean-
sobre, and Lenfaut, Lightfoot, Ebble, Wakefield, Gill,
Theophylact, Bates. — Faiffe, pp. 74-9; 163-9.
Figurative — as sheol. 1. Matt. xi. 23; Luke x. 15.
" Capernaum brought down to hdl." — (Paige, pp. 73-9.)
2. Matt. xvi. 18. " Gates of hell against the church."
3. Rev. vi. 8; xx. 13, 14, — pccidiurity (^f meaning; but
evidently not endless hell. "Deliver up." "Hell" — "lake
of fire" — in hell. 4. Luke xvi. 23. Rich man "in hell."
Not endless — 1 Cor. xv. 55; Hos. xiii. 14; Rev. xx. 13, 14.
Not literal — Ecc. ix. 10. RejJresented life and activity.
Isa. xiv. 9 15; Ez. xxxii. 30. (Paige, pp. 162-9.) 5.
1 Cor. XV. 55; to be destroyed, as in Hos. xiii. 14.
III. Tartarus. 2 Peter ii. 4. "Cast down to hell ."
1. Asserted by orthodox Lex. to be equivalent to gehenna.
2. Tartarus said to be a part of hades. (pUj' So says Rem-
ington, Joel Hawes, Greenfield, Dr. Geo. Campbell, " En-
cy. of Rel. Knowledge."
IV. Gehenna. Literal — valley of Hinnom;^^. — rep-
resented, generally, calamities, temporal, that came upon
the Jews. (Schlensner, etalin.) True Bible meaning
learned from Old Testament. Jer. vii. 29-34; Jer. xix. 6.
Isa. XXX. 33. 1. James iii. 6. "Tongue set on fire of
hell." 2. Matt. v. 22. " In danger of council — judgment
— hell fire. Three degrees of crime and punishment; two
finite, one infinite!-? "Five." Isa. xxx. 33. " Tophet."
xxxiv: — Isa. xxxi. 9. "In Zion." Ezek. xxii. 17-22!
— Admissions of Dr. A. Clarke, Alex. Campbell, George
Townscnd, Rosenmuller. (Paige, pp. 33-39.) 2. Matt.
xxii. 15-33. " Child of AeZ/— damnation of /if/^." (Paige,
BIOGRAPHICAL. 139
pp. 121-3.) See context, and Matt. 24tli and 25th. 4.
Mark ix. 43-49. " Cut off hand," etc., " not be cast into
hell-fire — not to be quenched." Matt. v. 29, 30. Expl. 1.
Contrast of "life", and "king, of heaven." ' 'Hell" is the
oppositi'. 2, Go to heaven, above, with one eye, hand,
etc!-? 3. Unquenchable "fire", etc. Jer. xvii. 27; vii.
20; also, Ixvi. 23, 26. 5. Matt. x. 28; Luke xii. 4, 5.
"Destroy soul and body in hdl" — " be cast into hell."
Isa. X. 15-20. Of Assyria, as a "for est"" — "destroy soxd
audhody." Temporal calamities.
Facts in relation to hell, especially gehenna.
1. Hebrew language had no loofd to express a place of
future or endless misery. McKnight, (Paige, p, 47.) 2.
Gehenna, the only word claimed by learned orthodox, to
mean the place of endless woe. 3. And that, only as an
emblem, came to this "gradually, and in process of time,"
says Dr. G. Campbell. 4. Some orthodox writers (as
above) admit gehenna to be sometimes used in the N. T., in
the literal sense — " valley of Hinnom." 5. Some learned
orthodox writers (as quoted) admit that sheol and hades
should never be rendered hell, as the word is now used-
6. That the English word hell, did not exclusively mean
"world of woe", two hundred years ago. Prof. Stuart,
and Dr. A. Clarke. 7. Gehenna is never used in connec-
tion with resurrection or future life. 8. JTever used ex-
cept in addressing Jews. Never addressed to the Gen-
tiles. 9. Not once in the Acts; hence, not in all the re-
corded apostles preaching. 10. Sheol, hades, tarlarus,
or gehenjia, never called end/ess. 11. Future salvation
never said to be from exposrdness to hell, in any form. 12.
John never used gehenna, in Gospel, Epistles, or Revela-
tion. 13. Luke did not in the Acts. 14. Paulneverused
gehenna, as recorded — never in his reported sermons, or
his Epistles. Yet "all the counsel of God." 15. Not
used by Peter, at all. 16. Nor by Jude. 17. If hades is
1 40 BIOGRAPHICAL.
hell, and tartarus hell, or gehemm hell, or in hades; then
hell in hell! And if "lake of fire" is hell, then hell
withinheW is cast iiito hell! Or, if the "lake of fire" is
gehenna, then hell in a hell is cast into itself \ 18. If hell,
in any form, means a future world of woe, the sacred
writers learned it from Jews, and farther back from pa-
gans, and not from God, or any of his inspired servants.
19. A curious fact that four words — sJieol, hades, tartarus,
and gehenna, are rendered by one word — hell; while one
of them is rendered by three words — grave, pit, hell!
20. The learned orthodox have two hells after death, one
before, and one after the resurrection; common partial-
ists know of only one hell. 21. McKnight, (see above,)
says the word, meaning our hell, was borrowed of the
barbarians. The idea also? 22. Orthodox writers admit
gehenna did not originally mean their hell, — and we have
no divine authority for changing the meaning.
EVERLASTING, ETERNAL, FOREVERMORE, ETC.
I. Everlasting does not mean endless. To the law
and the testimony.
I. Gen. xvii. 8, " Canaan an everlasting possession."
2. Ex. xl. 15; Num. xxv. 13. "Everlasting Priesthood" of
Aaron.^ 3. Lev. xvii. 33, 34. "To make an atonement
once a year, an everlasting statute." 4. Luke xvi. 9.
" Receive you into everlasting habitations." 5. Jude 13.
"Eternal fire." 6. Jer. xxiii. 40. " An everlasting re-
proach."
II. Ever — not endlessly.
1. Lev. vi. 13. "For ever burning on the altar," 2.
Isa. xxxiii. 20. "Not one of her stakes [of Jerusalem]
shall e?'rr be removed." 3. Luke xv. 31. "Son thou art
ever with me." 4. 2 Tim. iii. 7. " Ever learning," etc.
III. Forever — not to all eternity.
1. Gen. xiii. 15; 2. Ex. xii. 14-24, Keep " feast" of
passover "by an ordinance, for ever." 3. Ex. xix. 9.
BIOGRAPHICAL. 141
"That the people may believe" Moses "forever." 4.
Ex. xxi. 6. "Bore servant's ear, and serve forever." 6.
Josh. iv. 7. " Stones are a memorial forever." 7. Luke i.
55. " Spoke to Abraham and his seed forever." 8. Phil.
15. "Receive him [the servant] forever." 9. Various
Jewish statutes forever." 10. Ps. xxxvii. 29. "Dwell in
land forever." 11. Jonah [ii. 6j in hell "forever."
IV. Forever and ever.
1. Rev. xi. 15. " Christ reign for and ever", with 1
Cor. XV. 14-28. 2. Rev. xxii. 5. Saints "reign for and
ever.'" 3. Rev. xx. 10. "Day and night, /or and ever.''
4. Isa. XXX. 7. Book "for time to come for and ever."
5. Jer. vii. 7; xxv. 5. The "land" given "for and ever."
6. Isa. xxxiv. 10. Of Idumea, "forever — and /or and
ever."
'V. Never.
1. Lev. vi. 13. "Fire never go out." 2. 2 Sam. xxii.
10. "Sword never depart." 3. Isa. Ixii. 6. "Watchman
?/eivr hold their peace." 4. Jer. xxxiii. 17. " David wever
want" a succession.
VI. Forever, and longer!
1. Ex. XV. 18. "Lord reign forever and ever" — (LXX.
aiona, kai ep' aiona, kai eti!) 2. Micah iv. 5. "Walk
for ever and ever" — (eis ton aiona, kai epe keina!) 3.
Dan. xii. 3. " For ever and ever," from a similar phrase.
GREEK WORDS OF DURATION, COMMONLY RENDERED FOR
EVER, ETC.
I. Ael. "Ever," "always." Mark xv. 8; Acts vii.
51; 2 Cor. iv. 11; vi. 10; Tit. i. 12; Heb. iii. 10; Pet. iii.
15; 2 Pet. i. 12. Never, in the New Testament, means
endlessly, but continually.
II. Aidtos. "Eternal" etc. 1. Rom. i. 20. " Eter-
nal ■power." 2. Jude 6. " Fverlasting cheiins."
III. 1 Tim.i. 4. " Fudless genealogies."
IV. Akalalutos. Ueh. \n. "[ 6. " Endless Wie."
142 BIOGRAPHICAL.
V. Aioii. "World," etc. See authorities; Greenfield's
Lex. — "Duration, finite or infinite; eternity; time, past or
future; age; lifetime; world; universe." Donnegan's Lex.
— " Time; life-time; life; age of man; a long per., eternity.
With eis, to a very long period — to eternity. Apo — from,
or in the memory of man." Adj: " Of long duration;
eternal — lasting; permanent." Dr. George Campbell —
"state." Alex. Campbell — do. — "radical idea is indefi-
nite duration." Adj. "Limited, Avhen applied to things
of time, or this life." Locke — past — " Jewish ages, or
jubilees." Ex. xxi. 6, eis ton aion — "to the age, or jubi-
lee," not "forever." Dr. A. Clarke, on Matt. xii. 32 —
"age, or dispensation." Wakefield — do. So Pearce,
Hammond, Cappe, etc. (Paige, pp. 81-6, 94-6 249-50,
268, 313-14.
VI. Aioiiios — " Everlasting," etc. Exceptions to the
common rendering in the New Testament. — 1. Rom. xvi-
25. "Since the world began" — chrouois aioniois. 2. 2
Tim. i. 6; Tit. i. 2. " Before the world began" — pro chro-
non alonion; — yet not eternity in Titus. 3. Philemon 15.
Rendered "forever."
VII. Peculiar phrases formed with aiofi, etc. 1. JiJls
ton aioua kai eis ton aionos, rendered " for ever and
ever," in Ps. x. 16; xlviii. 14; cxix. 44: cxlv. 2, 21;
cxlvii. 6. 2. With eti and epekeina, in Ex. xv. 18; Dan.
xii. 3; Micah iv. 5. 3. ^is aiona aionos, "forever in Ps.
xxxvii. 29; Ixi. 8; cxii. 9; cxxxii. 14 — yet a limited pe-
riod, except, possiblj'', in one sense. 4. Aiois of aions.
Gal. i. 5; Phil. iv. 21; 1 Tim. i. 17; Heb. xiii. 2; Rev. va-
rious passages, and in other places: eis tous aionos ton
aionon — " for ever and ever." 5. 2Pet. iii. 18. "Forev-
er" — eis EMEEAN aionos/ — for, or to a day of eternity!
AioN — in the New Testament, commonly rendered
"world"; and with eis, " for ever."
1. "Course" — Eph. ii. 2 — aiona toukosmou. 2. With
BIOGRAPHICAL. 143
day. 2. Pet. iii. 18 — eis emcraii cilonos — "forever." 3.
"Eternal." 1 Tim. i. 17 — "King eternal" — ton a'wnon.
Eph. iii. 11. "Eternal purpose" — prophesiit ton aionon.
4. Past. Luke i. 70; Acts iii. 21 — :/po r/ionon — " since
the world be "-an." Acts .\ v. 18 — do. — "from the bee'in-
ning of the world." Past, plural. 1 Cor. ii. 7 — pro ton
aionon — "before the world." Eph. iii. 9 — apo — "from the
beginning of the Avorld." 5. Future — "to come." Mark
X. 30. Erchomos. Heb. vi. 5. Mellonlos. 6. Present.
Matt. xiii. 22; xii. 32; Rom. xii. 2 — loiitos — "this worlcL"
1 Tim. vi. 17 — "this world." Luke xx. 35. 2 Tim. vi. 10;
Tit. ii. 12. 7. Plural — m- torn aionas — "forever", in
Matt. vi. 13; Rom. i. 25. xi. 36; 2 Cor. xi. 31. 8. Its
"end." Matt. xiii. 39, 40-49; Matt. xxiv. 3. "End" in
the plural. 1 Cor. x. 1 1 — Ide Ion aionon; Heb. ix. 26.
9. "Ages." Eph. ii. 7. " Ages to come" — cnosi tois eper
choniois. Eph. iii. 21. " Throughout all ages, world with-
out end" — els pasas tas gencas ton aionios ton aionon. 10.
Aions OF nions. Gal. i. 15. Phil. iv. 20; 1 Tim. i. 17;
Heb. xiii. 21; Rev. etc., " forever and ever — eis tons aionas
ton aionon. 11. "With eti ox epeheina. Ex. xv. 18; Dan.
xii. 13; Micah iv. 5. " Forever," more, or longer!
By a careful comparison of these texts, it will be seen
that we must look to the manner in which these terms are
employed, in order to understand them. The connection
and general scope of the writer or speaker.
" DIE IN SIN." JOHN.
1. Parallel with ch. vii. 34, and xiii. 33. 2. "Can not
come," does not mean never come. Said to Peter, " come
aftefwards." So, finally, "all come" — Christ "draw all
men," — even these Jews. Rom. xi. 12, 15, 23, 26. 3.
Does not say, " die," and after that, not come. Both at
once — "seek" deliverance, and find none. 4. In mi, not
"sins" — die for it. Num. xxvii. 1-3, "in his own sin."
xvi. 28-30. Korah. Deut. xxxii. 49-52. Moses! 5. All
144 BIOGRAPHICAL.
die sinners in the general sense. All damned! ? 6. The
"dead feed from sin." Rom. vi. 7. And evident from
orio-in of sin — "the flesh." Rom. vii. 18-25; viii. 1-3.
7. All to be raised in a blessed state. 1 Cor. xv. Au-
thorities. — Gilpin, Elsley, Doddridge, Kendrick, Calmet,
Grotius, Campbell, (Dr. Clarke, on vii. 34;) McKnight.
(Paige, pp. 178—81.)
KESURRECTION TO DAMNATION. JoHN 6: 28, 29.
1. The context. 2. Parallel with Dan. xii. 2. When?
IVJ^tt. xxiv. 21. "Great tribulation," with Dan. xii. 1.
Dan. xii. 11, "desolation," with Matt. xxiv. 15-20, and
Luke xxi. 20-24. Dan. xii. 7. "When?" "Scatter
power of holy people." 3. Illustrations, from Acts x. I,
2, and xi. 13, 14. Cornelius. Matt. xxv. 1-13. "Vir-
gins." In "graves" of darkness, unbelief, ignorance.
Luke ii. 34. "For fall and rising again- — anastasis — of
many in Israel." 4. Use of "graves." Ezek. xxxvii.
11 — 14. Jews in Captivity.
Authorities. — Jahn says, it is " uncertain" whether Dan.
xii. 2, refers to future life. Grotius, refers it to changes
among the Jews. A. Clarke says, also, that it has been
so understood. Cappe, Lightfoot. (Paige, pp. 174 — 6.)
" DESTRUCTION."
Not the punishment of sin, in the sense of annihilation.
1. Bible use of the word, "destruction." Hos. xiii. 9.
" Thou hast destroyed thyself; but in me is thy help."
Ps. xc. 3. " Thou turnest man to destruction; and sayest,
return," etc. Ecc. vii. 15; Luke xiii. 33; Isa. Ivii. 1 — "the
just" — "a prophet" — "the righteous — perisheth." Job
xix. 10. " He hath destroyed me on every side." ii. 3.
Ps. cvii. 20. " Healed, .... and delivered them from
their destructions." Jude 5. " Destruction" of Israelites
was their natural death. See Num. xiv. 29 — 37. To
be raised, and "destroyed" again? ! "End." Ecc. vii. 2.
" End of all men." Matt, xxvii. 20. " Destroy Jesus."
BIOGRAPHICAL. 145
Matt. xxii. 7. "Destroy enemies with armies." 1 Cor. v.
5. "Destruction of flesli," yet lived, and forgiven — 2 Cor.
ii. 6, 7. 2 Pet. iii. 6. Old world perished by the flood.
Luke xvii. 27. •' Destroyed." By Old Testament, seem
the natural death — "cut oft" — stoned, etc. Ps. xci. 6.
"Destruction wasteth at noon-day." Deut. vii. 23. Jews
destroyed Canaanites with mighty destruction. Num. xxi.
3. "Utterly destroyed." Ps. Iii. 5. " Destroy thee forever,"
by taking thee out of the land. Jer. xvii. 18. " Destroy
with double desiruction." (Double annihilation ? !) Gen.
vi. 7, 13, 17 — "destruction of antedeluvians by flood, was
their "end." (To be raised and ended with another de-
struction — second death in fire"? Rev. 20.) Job (vi. 9)
prayed God to destroy him! Luke vi. 9; ix. 56. " Destroy
life — lives" — soul — souls. Ps. Ixxviii. 45. " Frogs, de-
stroyed the Egyptians." Gen.xiii. 10; Luke xvii. 29. "De-
stroyed Sodomites with fire." (To be raised for destruc-
tion in another fire? Rev. 20.) 1 Sam. xv. 8 — 20. Saul
" utterly destroyed all the Amelekites with the sword."
Prov. xi. 9. Hypocrite "destroyed his neighbor with his
mouth." Ps. Ixxiii. 18. " Cast down to destruction —
consumed with terrors." (Then not annihilation.) 2
Pet. ii. 12. "Destroyed as brute beast." (They in a
"lake of fire"?)
Destruction not annihilation — miscellaneous arguments.
1. Punishment is generally represented as misery — suf-
fering — "torment." Rich man " tormented inflames."
Matt. XXV. 46. "Everlasting punishment" — colasis " tor-
ment," in 1 John iv. 18. Greenfield — "chastisement,"
etc. Matt. xxiv. 21. "Tribulation," " Fire" tortures.
Rom. ii. 9, '' Tribulation and anguish " "Smoke of tor-
ment," etc., in Rev. Rev. xiv. 10; xx. 10 — "shall be
tormented forever," etc. 2. According to works. By
annihilation, all alike. By the stealing of a pin, and the
murderer of father and mother — the same! 3. Who
13
146 BIOGRAPHICAL,
shall live? Murderer, — and his victim destruyed? etc-.
4. Bible speaks of greater, and less punishments, etc.
Lam. iv. 6. "Punishment of Jcavs greater than that of
Sodom." Heb. x. 29. "Sorer punishment," Luke xii.
47, 48. Few and many "stripes." Matt. v. 22. "Judg-
ment" — "council" — "Hell-fire." 1 John v. 16, 17.
"Sin unto death — one not. unto death." What is it? for
only that is not death, not to be prayed for. Matt. x. 15.
"More tolerable in day of judgment," etc. Matt, xxiii.
14. "Receive greater damnation." 5. Those who are
raised, are raised immortal, and can die no more, 1 Cor.
15; and Luke xx. 36. 6. All the proofs of present reme-
dial punishment disprove annihilation. 7. So also the
proofs of universal salvation. 8. If all are to be raised, the
phrase — " accounted worthy" — avails not the destruction-
ist, nor any passage speaking before the resurrection. If
not, then the " second death", in Revelation, is no argu-
ment for them.
PROOFS OF FINAL UNIVERSAL SALVATION.
1. God the universal Father. 2. Whose nature is love.
3. All whose attributes are the attributes of love; wis-
dom, power, justice, omnipresence, unchangeability, im-
mortality. 4. Who is good unto all. 5. Good, " kind
even to the evil" — the wicked. 6. Good, too, even in
punishing. Because his nature is love, and his punish-
ments are remedial. 7. Universal reconciliation. ( 1 )
Col. i. 13-20 — " Reconcile all things to himself." 2 Cor
v. 18-21 — "Reconcile the Avorld unto himself." Rom
xi. 15. (2) Rom. v. 10. "If reconciled, then saved.'
(3) "All things"— "the universe, "—Prof. Stuart. Eph
i. 10, " Gather all things in Christ." 1 Cor. i. 26-29
and Phil. ii. 9-11, on "things." (4) On "the world,'
as distinguished from the elect, or good. John xvii. 9
10, 20-23. 1 John ii. 1, 2, "Propitiation." 8. Univer
sal blessing, confirmed by an oath. Heb. vi. lC-19 — the
BIOGRAPHICAL. 147
"oath." Gen. xii. 1-3; xxii. 15-10; xxvi. 1-5; xxviii.
13-15. What the blessing is. Acts iii. 25, 26. Man's
present unbehef can not prevent its being enjoyed. Rom.
iii. 3, 4. 9. Deliverance of the whole moral sufl'ering
creation. Rom. viii. 18-23. Heb. ii. 14. " The crea-
ture." Col. i. 15, 23. Christ "first born of every crea-
ture" — klisis. "Gospel preached to every creature" —
kLisis. Mark xvi. 15, "Preach the Gospel to every crea-
ture"' — ktisis. Rev. v. 13, "And every creature" — ktis-
ma, etc. 10. Universal Righteousness. Rom. v. 19,
with the context. Isa. xlv. 24. See Ezek. xvi. 60-63.
11. Universal justification, — by superabounding grace.
Rom. V. 18. 12. Universal resurrection. " Of the just
and the unjust." Acts xxiv. 14, 15. Of all, "as the
angels of God." Matt. xxii. 28-39. Luke xx. 27-38.
Of all "in Christ," etc. 1 Cor. xv. Affording a lumin-
ous account of the resurrection. John v. 28, 29, ofi'ers
no objection to this view, because the subject does not re-
late to the literal resurrection. 13. Universal subjection
to Christ, and " God being all in all!" 1 Cor. xv. 24-28,
Heb. ii. 5-9. Phil. iii. 20, 21. Eph. v. 23, 25, " Church
subject to Christ." Heb. xii. 9, " Be in subjection to the
Father of spirits and live." 14. Universal salvation.
God the universal Savior. 1 Tim. iv. 10. Tit. ii. 11, 12,
1 Tim. ii. 4, Heb. viii. 6, 12. Christ— the sent of God—
a universal Savior. John iv. 40-42 — The testimony of the
Samaritans. 1 John iv. 14, John's testimony. Also
Rom. xi. 25, 26. 15. Universal ingathering into Christ.
Eph. i. 1-12, Into "one fold" — John x. 16. In this,
and all God's promises, designs, purposes and will, he
foresaw all contingencies and obstacles, and prepared for
them: — as sin, unbelief, free agency, etc. 16. Christ the
universal light. John viii. 12, "Light of the world."
John i. 9, " True light," etc. Isa. xlii. 5-7, "Light of
the Gentiles." Luke ii. 25-32. 17. Universal return to
148 BIOGRAPHICAL.
God. Rom. xi. 36, "Of him, through him, to him are
all things." 18. Universal destruction of man's enemies.
Of the Devil. Heb. ii. 16. Of sin, the devil's works,
Dan. ix. 24 — "sin." John i. 29, " Taketh away the
sin of the world." 1 John. iii. 8, "Works of the devil."
1 Cor. XV. 56. " Sting of death." Of death — " the last."
1 Cor. XV. 26, 54, and Isa. xxv. 8. Of the grave or
"hell." 1 Cor. xv. 65; Hosea xiii. 14; Rev. xx. 14.
19. Universal coming to Christ. All shall come that are
given and none shall be cast away. Ps. ii. 8, " Heath-
en," etc. John iii. 35. " Given him all things;" vi. 37,
"All come," etc.; xvii. 2, "Give eternal life," — with 1
John V. 10, 12, "Record." John xii. 32, "Draw all
men." 20. Universal confession of Jesus as Lord to
God's glory. Phil. ii. 9-11. Ps. 1. 23, "Praise glorifi-
eth" God. Universal praise and adoration. Rev. v. 13.
Universal joy. Luke ii. 9-11. God's highest glory uni-
versal salvation. Ps. 1. 23. 21. Christ the universal
head. 1 Cor. xi. 3; Eph. iii 4-6; iv. 12-16; v. 23-27.
22. Happiness of the saved requires universal salvation.
The reasonableness of this proposition will appear in a
moment, when we consider the nature of man. That all
shall come is distinctly declared. Ps. xxii. 27, 28. 23.
Universal fulfillment of God's law (of love). Matt. v.
18, "All to be fulfilled." Rom. xiii. 10, " Love is ful-
fillment." Matt. xxii. 37-40, "Thou shalt love God,"
and man.
CERTAIN ACCOMPLISHEENT OF GOD's WILL, DESIGNS AND
PURPOSES.
1. Of his will. Eph.i. 11. " VVorketh all things." Isa.
xliii. 13. " I will work; and who shall let it?" Dan. iv.
13. " Doeth according," etc. 2. Of his purpose, (and
pleasure.) Isa. xiv. 24-27. " I have purposed — it shall
stand: — whodisannuls? Isa.lv. 8-11. " As the rain. etc.,
shall ace." Isa. xlvi. 9, 10. "My counsel shall stand, — 1
BIOGRAPHICAL. 149
will do all my pleasure." Pbil. ii. 12, 13. " Worketh in
you to will," etc. 3. Unbelief not prevent it. 2 Tim. ii.
12, 13. " If we believe not, yet he abideth faithful."
Rom. iii. 3, 4. "What?" Luke i. 18-20. Case of Zach-
arias. 1 John v. 10-13. 4. Miscellaneous argument.
Jer. xxii. 17-26, 27. '• Nothing too hard for" God. Prov.
xxi. 1. *' He tumeth the king's heart," etc. Num. xxiii.
18-20, "Will not repent — will do it," etc. Acts i. 7.
" Times and seasons in his own power." Rom. ix. 16.
" Not of him that willeth, but of God." Isa. x. 15. "Axe
— saw — rod" — etc. Zech. iv. 6, 7. "Not by might, nor
by power, but" — etc. Parable of "tower." Job xxiii.
13. God does " what his soul desireth." 5. Of Christ's
mission. Matt, xxviii. 18 "All power in heaven given"
him. Isa. Iii. 10, 11. He shall *'see of the travail of
soul." 2 Cor. i. 18-20. ''All the promises yea and
amen."
BR. PJNGREE AS A DEBATER.
As he was more distinguished as a religious disputant,
than any minister of our order in the West, if not in the
world, it will be expected that we should speak of him in
this capacity. Space will not permit much to be said here,
however desirable it might be. Considering his age, he
was doubtless, the most celebrated and successful contro-
versialist in the world at the time of his death.
He was a man of uncommon diffidence. One of the
last, we should naturally suppose, who could have been
brought out by any circumstances, to occupy the position
he deservedly occupied, in the religious world. The
study of the qualities of the mind — the nature of the op-
position to his sentiments, together with the peculiar char-
acter of the people among whom he preached and min-
gled, developed the argumentative, defensive and com-
bative traits of his mind. So that his character in this
respect, became greatly changed. But his discussions
1 50 BIOGRAPHICAL.
notwithstanding the apparent impetuosity of liis mind,
were uniformly managed, at hiast, so far as he Avas con-
cerned, with propriety and dignity. He never allowed
himself to descend to a low unbrothcrly and ungentle-
manly style of reasoning, even though his opponent in-
dulged to any extent, in such a course. ArgumenL — ar-
gument — was the main drift of his enquiry — when engag-
ed in controversy on the grand question of man's final
state. If he opened the debate — he would lay down a
clear, full, and Bible proposition, in the outset, on which
he would hinge all his future efforts and arguments. How
clearly this peculiar, but valuable method is seen in his
opening speech in the debate with Rev. Mr. Waller, of
which a few extracts are here given. To his mind, all
theories ought to be made to bend to the character of
God. Let that be the standard by which to try all the
opinions and creeds of men. In the speech referred to
he says: —
" There may be difficulties in interpreting the Bible.
It was written eighteen centuries ago. The languages in
which it was written are different from our own; and be-
sides that, the same phrases are differently understood
now, from what they were then, in the same language.
We bring the character and nature of God, the Author
of the Bible, to bear on its interpretation. This all will
readily see to be a proper mode of argument.
"What, then, are the nature and character of God, as
introduced to our view by Scripture? He is " Oca Fath-
er," "the Father of our spirits;" "the God of the spirits
of all flesh." He is not only that, but his very na-
ture and es.sence is love. (1 John iv. 8-12.) " God is
LOVE." It is his very nature, essence ami name. Again:
God is good to all. Not only is he our Father, the Fath-
er of our spirits, the God of the spirits of all fiesh, but
"he is good unto all, and his tender mercies are over all
BIOGRAPHICAL. 151
his works." As Jesus Christ, in his sermon on the
mount, commands us to return good for evil; so he teach-
es us that God is "kind even to the evil and unthankful"
— he is good to the sinful and unrighteous. It is well to
remember this; and that this nature of love, and this
goodness in the Father of our spirits, are unchangeable.
God is not mutable; he changes not. He is not one thing
to-day and another thing to-morroAv. He is always of
the same mind; now, and through eternity. Though he
may punish us for our sins; (and he does so, for the
Scriptures say we are judged, rewarded, or punished, ac-
cording- to our works;) yet he punishes in kindness. Be-
ing unchangeable, and forever the same, even if he
should punish us in the future life, his punishments would
be directed by love and goodness towards us, inflicted in
the spirit of a Father. Though our punishment should
last for thousands and millions of years, it would be for
our benefit, "our profit," unless God changes at our
death.
" This truth in reference to the relation he bears to us, I
wish to be remembered throughout this discussion, as
bearing upon our exposition of Scripture. We must not
understand Scripture as teaching any doctrine opposed
to the nature and character of God. It is no imaginary
nature and character of God that I have described. It is
his known and Avell understood character, as distinctly
revealed in his own divine word. It was proper for me to
introduce this fact in the opening of this discussion; as
it has an important bearing upon what I shall say here-
after."
Another important secret of his success in popular de-
bates, was this: — he would, on rising to reply, dispose of
his opponent's arguments, reasoning or sophistry, as the
case might be, in the most direct and oft-hand manner,
and then hasten to the earnest and emphatic proclamation
152 BIOGRAPHICAL.
of his own doctrinal views. In this way he was enabled
to do much besides dealing with his anta^-oni-st. And no
one knew better than he did how to improve these oppor-
tunities.
It may be well to present a few specimens of his method
of doing away objections to his sentiments. In his open-
ing speech, which usually contains the ground-work of
the debate, Mr. Waller had said, that the great mass of
mankind in every age believed in the doctiine of endless
misery, etc., and hence, from this fact it was evident to
that gentleman that universal salvation must be false.
When our ardent and clear-sighted young theologian rose
to reply, he readily disposed of this old and favorite ob-
jection on this wise: —
" What seems to trouble my friend most is, that, as he
says, the doctrine of Universalism is new and modern, in
his estimation. He says it is strange that all men should
have gone astray upon the subject, and for so long a time,
etc. What a pity my friend had not lived in the time of
Baal's prophets, and Elijah! He would have said, if he
had witnessed their controversy, that the prophets of Baal
were right, because they were four hundred and lifty in
number, and Elijah was wrong, because he was only one
man. If he had lived in the days of Jesus Christ, he
would have been on the side of the Jews. At that time
you might have looked over the wide world, and what man
of ever so enlightened a mind, had clear ideas of a future
life? Jesus Christ came to bring it " to light." But he
was ALONE. My friend, according to the spirit of his ar-
gument, would have been of the number of those who
said: Here you are only one man, and the whole world is
of a contrary opinion. We will not accept your testimo-
ny. "Away with him! Crucify him!!" The world
has not had these views; therefore they must be wrong.
"Suppose he had lived in the days of Luther. According
BIOGRAPHICAL. 163
to his prevsent rule, he would have stood by the side of
Rome and the Pope. The whole church was Roman and
Popish; nay, was Rome and the Pope. And my friend
would have been there. He would have told Luther to
go away; that he was one man, right in the face of the
whole church and all Christendom, and therefore in the
wrovg. When in after ages, a philosopher introduced the
theory of the movements of the heavenly bodies, he
would have been of those who condemned him to silence,
because he stood alone, and uttered for truth what was
neiv. Or when Harvey discovered the circulation of the
blood, had my friend been there, he Avould have said that
it certainly could not be so, since the whole scientific world
denied it. He would have said to this great discoverer:
You are but one man alone. It is a modern discovery —
away with it !
"Just so here; that is, granting, for the present all his
assumption; and upon this principle of setthng questions,
there could be no human progress; the world would never
become any wiser. It would remain ignorant forever. It
would never progress without new light being from time
to time shed upon its old opinions, a if an opinion must
always be held because it has once been held."
And in a subsequent argument, he thus spoke: —
'" Mr. Waller represents me as taking the position that
I am equal to Elijah, and to Jesus Christ, and to Luther;
nay, as if I presumed to place myself above them all.
Was that the point of my remarks? Did I make any
such assertion? Did I say any thing in disparagement of
those great, high, and holy names? or elevate myself to
their height? What then was my argument? It was
simply this, as you know; that according to Mr. Waller's
argument, — that what the mass of the world believe must
be true,— if he had lived in the days of those men, he
would have been on the side of the majority, and would
14
154 BIOGRAPHICAL.
have been opposed to receiving' any thing from these re-
formers, believing that because they stood single and ahne
against the mass, they must be false; and that, u2')on his
principle of deciding questions, he would have been an
apponent of all reformations that have ever been com-
menced in the world. My remarks did not go to convey
any such idea as that I considered myself equal to Luther,
etc., but simply to show, from referring to those cases,
that the mass of minds were not necessarily, nor always
ricrht: and that even thinys which the world had itnani-
mously rejected, might be true; aye, things universally re-
jected, have been demonstrated to be true, notwithstand-
ing that the " mass of well regulated minds" was in oppo-
sition to them.
"Why, sir, ' he is a setter forth of strange gods,' was
the language of the polished pagans to the apostle Paul.
So Mr. Waller says; that it is a ' strange and unheard of
thino-' that the doctrine of universal salvation tausfht in
the Bible should not have been discovered before the time
of Ballou ! Just so the Greeks thought of the Gospel
preached by Paul ! They believed in the infallibility of
the majority; and would not my friend have done the
same thing, had he been there? acting, I mean, upon the
same principles he has advocated here to-day.
"So far from such principles being applicable to the
question, I believe — and has not Jesus Christ himself
said it? — that the majority are generally in the wrong.
Christ has said, ' Broad is the way that leadeth to de-
struction, and many there be that find it. But strait is the
gate and narrow is the path that leadeth unto life; and
few there be that find it.' Watts has expresed it thus —
" 'Broad is the way that leads to death,
And THOUSANDS walk together there!
But wisdom show a narrow path,
With here — and there — a traveler I'
BIOGRAPHICAL. 156
And the history of mankind shows this to be a general
truth. I repeat it, it is g-enerally the few who are correct,
and not the many. It has been so in all ages. Mr. Wal-
ler talks about the mass. If left to the mass of minds, I
ask what would have become of truth in past ages? Did
not the mass of minds, from the earliest times, depart from
the one true God, and give themselves over to many gods?
There was a time when the truth that there was but one
God began to be preached, in opposition to the unanimous
opinion of the whole mass of human minds. My friend,
if he had acted upon the principle that the opinions of
men of wisdom and learning must decide questions of
this sort — which is his principle to-day — would have said,
Away with it! it is a new and strange phenomenon, un-
heard of before; and the whole world has always been
the other way; — away with this new doctrine of one God!
There are manj'^ gods — see them all around — upon the
hights of Olympus, in the temples of religion, in the
groves, and in the rivers. The great and learned of all
ages have so thought. ' These be thy gods! peo-
ple!' Thus he would have been a polytheist in the days
of polytheism, upon the principle that the majority — ' the
mass' — are right.
"Did not the Universal Church beheve, for a time, in
the doctrine of the * Real Presence?' Had not the great
body of the learned and pious and distinguished — the
' mass of well regulated minds' who professed Christian-
ity throughout the Avorld for ages, been unanimous in this
belief? Even Luther himself admitted it, when he com-
menced the Reformation. If my friend had lived at that
time, he would have held to the doctrine of transubstan-
tiation, if he had been consistent with his present princi-
ples. My friends, Ave did not come here to ask what
' THE Church' has taught on the subject before us. If
that were the rule of faith, 1 would go at once to Rome,
156 BIOGRAPHICAL.
and ask the Cardinals and Pope to instruct me; for upon
that principle, Protestantism and the Reformation are a
nullity. We profess, however, to be governed by a dif-
ferent principle. We come here to ask what the Word of
God teaches, and to abide by its decision; and no such
question as this can be decided by the authority of the
church, or by the mass of men's opinions."
In defence of his statement, viz, that all doctrines should
be tried by the adorable character of the Divine Being,
with which proposition he commenced the discussion, he
says: —
"Now, if we should understand the disposition of a
father to his children, who we were told was a kind and
tender father, we should say it was not probable that he
would torture his child as long as he lived, and when
about to die, should exert his power to make him live
again, and so continue to revive and torture him over and
over and over again, as long as it was possible to make
him live. Or suppose we were told that a father had
made such a declaration of his intention towards his child
who had offended him; would it not be proper to look at
the disposition of the parent, his character, (if the lan-
guage was amhiguoHS, I mean,) in reference to the true
interpretation of the language expressing his purpose?
This would not be violating the laws of language, but
simply bringing the author's character to bear upon his
own language where it was ambiguous. In this way we
endeavor to find out the true meaning of the passages re-
lating to "hell," "damnation," or " everlasting pwdsh-
ment," which you must admit are equivocal. I shall not
discuss these passages now. But Avhen such passages
are ambiguous, how shall we always find out their mean-
ing, except by finding out the character of God who has
revealed the truth in those words of Scripture? I pass
that then for the present."
BIOGRAPHICAL. 1 57
Early in the discussion, he had presented an argu-
ment, for the affirmative of the question, " Do the Scrip-
tures teach the doctrine of the final holiness and happi ■
ness of all mankind,"? based on Romans viii. with refer-
ence to the ultimate deliverence of the whole moral " cre-
ation." His ingenius opponent had made much effort to
explain away the meaning of the word creature or crea-
tion. The following quotation from our brother's speech,
touching this matter, will not fail of being understood, as
it coidd not have failed of being fully appreciated by his
opposing brother at the time.
" I will read and comment again upon the whole pas-
sage, in order that no further excuse may remain for Mr.
Waller's not examining it. I now state what I stated be-
fore, that the 20th and 21st verses above quoted, are
those that are relied on by Universalists as distinctly sup-
porting the doctrine of universal salvation. I said that
the word ' creature*, in the 20th verse, is the same
word in the original, as the word translated * creation,'
in the 22d verse; and that it therefore may read, 'the
whole CREATION shall be delivered from the bondage of
corruption,' etc.; meaning, of. course, all the creation
here spoken of, Avhich 'was made subject to vanity;' i. e.
the human race.
" Now the inquiry comes from my friend, why does not
the word ' creation' here I'cfer to the brutes, and the an-
gels, etc., as well as to man? And this being answered,
he says he Avill present the passage in such a light that he
can look at it. Let us see therefore if we can answer his
question, and if there be really any difficulty in the way
of its proper interpretation. We will take the passage
and see, in the first place, in what manner it will apply to
the brute creation. How would it read when thus applied?
Let us read it so: "For the earnest expectation of the
(bruie) creation waiteth for the manifestation of the sons
158 BIOGRAPHICAL.
of God! For the [brute) ci'eation was made subject to
vanity, not willingly, but by reason of him who hath sub-
jected the same (i. c. the brute creation) in hope. [This
hardly corresponds with our view of brute intellect. Do
brutes ' hope?'^ Because the [brute) creation itself shall
be delivered from the bondage of corruption into the glo-
rious liberty of the sons of God.'
"What then is to become of the human creation?
Where can be the spirit of a Father in this? Men are
sent to the world of wo to suffer the pains of eternal per-
dition, and to writhe forever in the agonies of hell; but
the brides are they to whom the glorious promises of the
Gospel apply, and who are to be delivered from the bond-
age of corruption into the glorious liberty of the sons of
God!! The passage can not by any possibility be con-
strued to apply to the brute creation. 1 can not pretend
to say, because nothing is revealed upon the question,
what is to become of brutes hereafter, if there be any
hereafter for them. But that this passage does not apply
to them, is very certain; and it can not be possible that my
friend sa thinks of applying it.
"Again, the inquiry is made, Why does not the pas-
sage apply to angelic creatures? Let us again make the
passage, thus applied, answer for itself: " For the earnest
expectation of the [angelic) creation waiteth for the man-
ifestation of the sons of God. For the [angelic) creation
was made subject to vanity, (!) not willingly, but by rea-
son of him who hath subjected the same [angelic creation)
in hope." Is it so? Is this the fact? Is the angelic cre-
ation made subject to vanity? Let us read on. ' Because
the [angelic) creation,' that love and adore around the
throne of God, ' shall be delivered from the bondage of
corruption into the glorious liberty of the children of
God!' Is that their condition? Do the angfels of God
BIOGRAPHICAL. 169
Stand in need of that kind of deliverance? If so, the lan-
guage may apply to them; othenvise, not.
" But I once heard one say, in speaking of this pas-
sage, that the word creation applies to the fallen angels.
Let us see how the passage will read when thus applied:
' For the earnest expectation of the fallen angelic crea-
tion, (that is, of the devils, so called,) waiteth for the
manifestation of the sons of God! For the fallen angels,
or devils, were made subject to vanity — not willingly, but
by reason of him who hath subjected the same in hope!
For the fallen angels, devils, themselves shall be delivered
ft-om the bondage of corruption into the glorious liberty
of the sons of God!' Accordino- to the last reading:, what
does the theory involve? That a man must believe in the
salvation of devils, but that the human race are doomed
to eternal perdition! We see, then, on the very face of the
passage, that it can not refer to brutes, or angels, or
devils.
" Then to what does the word 'creature,' or creation,
refer? There are some who say it refers to the saints.
The passage is plain in itself, and on its very face; and the
more we examine it, the more evident it is that it must
necessarily be explained in only one way. Let us now
see how the verses read, when applied to the saints: 'For
the earnest expectation of the saints waiteth for the man-
ifestation of the sons of God. For the saints were made
subject to vanity, not willingly, but b}^ reason of him who
hath subjected the same in hope.' Is this the condition
of the SAINTS alone? The passage relates to the period
before they were saints. ' For the saints shall be deliver-
ed from the bondage of corruption into the glorious liberty
of the sons of God.' Have not the saints already the lib-
erty of the sons of God? Were they made subject to
vanity, as saints? does it, or can it apply to them exclu-
sively? It certainly can not. If it does not apply to
160 BIOGRAPHICAL.
saints, therefore, to whom does it apply? To men, in gen-
eral. What can Ave think it applies to, except the human
creation; men tliat have sinned; that were made subject to
vanity — that are in the bondage of corruption, and who
hope for a deliverance into the glorious liberty of the sons
of God?
" Let us look at an example or two where the same
word, ' creature,' is used. Col. i. 19. 'Christ the first-
born of every 'creature.' Of what 'creatures' is Christ
here spoken of as being th^" first-born? I presume not of
angels, or brutes; but of men. Again, ' the Gospel should
be preached imto every creature.' What creature does
this refer to? Brule creatures?-! or angelic creatures?
Are these the creatures to whom the Gospel is preached?
No. To whom, then, does the word ' creature' apply? I
press the question. Ans. To human, sinful men; does it
not? The Savior commanded his disciples to go through-
out the world, and ' preach the Gospel to every creature.'
What is the meaning of the word ' creature,' here? To
whom was the Gospel to be preached, but to sinful man?
who needed it, and who was to be delivered by it? and to
whose nature and condition alone was it adapted? Mr.
Waller tells us he may drive me to embrace more in the
word, "creature," by my interpretation, than would suit
my argument; and then that it embraces less than the
whole human creation. Well, let us hear what kind of
creatures it can embrace, beyond human beings. My
reading of the passage is, that it embraces just the whole
human race, and no more, and no less; because the crea-
tion that shall be delivered from the bondage of corrup-
tion into the glorious liberty of the sons of God, is the
' creation' that was 'made subject to vanity;' the creation
that is in 'the bondage of corruption,' the 'creation' that
has an ' earnest expectation of the manifestations of the
sons of God,' and the creation to whom the preaching of
BIOGRAPHICAL. IGl
the Gospel was exclusively adapted; — in a word, sinful,
HUMAN BEINGS. The Avord can not be made to seim to
mean any thing else, Then I say that the passage does
not apply to the brute creation, or the angelic creation, or
the fallen angels or devils, or to the gloritied saints; but
to sinful human beings; and if this be the fact, it is con-
clusive evidence, so far as the plain declaration of Scrip-
ture can go, in favor of the doctrine of final universal
salvation."
Mr. Waller, did not seem to understand how sin could
be both punished and forghen. In reply to his remarks,
on this topic, Br. P. spoke as follows: —
"We come now to the subject of the forgiveness of
sin. I shall here make a few remarks on his reply to the
views I have expressed.
" It seems a strange thing to Mr. Waller, that sin should
be punished under the govenment of God, and yet that
there should be forgiveness of sin; and so he illustrates
it by comparison with courts of justice; and asks if a
court of justice should compel a man to pay a fine of one
thousand dollars, and after it was all paid, forgive the
crime for which the punishment was inflicted, etc. I pro-
pose to appeal to Scripture, and not to human govern-
ments, in this question. The forgiveness of God, as the
Bible uses the word, differs from the forgiveness of man,
in the legal sense, in this: it implies a cleansing of the
sinner from sin; a making of him pure and holy. He is
said to be ' tva^hed from his sins.' It does not apply to
the punishment of sin; but the sin iise/J. Sin is sometimes
represented as a disease; and forgiveness then is the cure.
Suppose a man is sick; he suffers the pain of that sick-
ness. Will you say that because he is cured of his dis-
ease, therefore he has not suffered all its pain? His pain
lasted as lomr as his disease. So it is with sin. When
162 BIOGRAPHICAL.
we sin, we suffer for it; and not until we cease to sin, do
we cease to suff"er.
" To illustrate this by Scripture. In the first Epistle of
Paul to the Corinthians, fifth chapter and third verse, it is
said by the apostle, ' Fur 1 verily, as absent in the body
but present in the spirit, have judged already, as though I
were present, concerning him that hath done this deed.'
[You will recollect that Jesus Christ received a kingdom;
and therefore he judged mankind. He also appointed
his apostles judges iu his kingdom. Now Paul in the ex-
ercise of this authority exercised judgment upon this man.]
' In the name of our Lord Jesus Christ, Avlien ye are gath-
ered together, and my spirit, Avith the power of our Lord
Jesus Christ to deliver such a one unto Satan for the de-
struction of the flesh, that the spirit may be saved in the
day of the Lord Jesus.'
" Here is an instance of punrshment, then, and of its
cominof to an end, as well as being remedial. Turn now
to 2 Cor. ii. 6. The apostle Paul says, ' Sufficient unto
such a man is the jmaishment which was inflicted of many;'
— [here it is stated that this punishment was sufficient,
there was enough of it;] verse 7, ' So that, contrariwise,
ye ought rather to forgive him and comfort him, lest per-
haps, such a one should be swallowed up with over-much
sorroAv. Wherefore I beseech you that j^e would confirm
your love toward him.'
" Here, then, is an instance of a man delivered over to
satan for punishment. Here is an instance of the punish-
ment being avfficletd, and here the sufficient punishment
was followed by forgiveness. If Mr. Waller wishes to
ridicule the idea, let hini turn his ridicule upon the lan-
guage of Paul the apostle of Jesus Christ, and not upon
the Universalists.
" We turn now to Isaiah, xl. 1, 2, for an illustration of
the same doctrine. ' Comfort ye, comfort ye my people,
BIOGRAPHICAL. 163
saith your God. Speak *ye comfortably unto Jerusalem,
and say unto her that her warfare is accomplished, that
her iniquity is pardonkd' — why? — ' for she hath receiv-
ed of the Lord's hands double for all her sins.' Here the
sense of ' double' is full, entirely; as where we read of
' double restriction.' The punishment, then, was entire
and complete; and yet the sinners were ' pardoned' — in
the scriptural use of that word; Mr. Waller's sneers to the
contrary'-, notwithstanding. These examples are enough
to show that sin may be punished fully, and yet the sinner
be pardoned."
And also to this effect, on a collateral subject, the dis-
ciplinary nature of punishment: —
"Respected Friends: — Mr. Waller, in the opening of
his last speech, remarking upon the disciplinary nature of
punishment, made this declaration; that if the punishment
inflicted by God for transgression, was not disciplinary and
for the reformation of the sinner, Universalism was false;
and vice versa. His language Avas. ' The whole doctrine
turns upon this point.' He admitted that if punishment
was disciplinary, and for the reformation of sinners. Uni-
Tersalism was true. Now, though we hold that punish-
ment is discipHnary and for reformation; yet we deny that
the doctrine of universal salvation depends and turns upon
that. Even though that doctrine should not be true, Uni-
versalism would not consequently be false. But if Mr.
Waller does not admit it to be true, it follows that punish-
ment must be vindictive, and inflicted purely and only in a
revengeful and malicious spirit, which measures to the sin-
ner according to his sins, without reference to his being
made better, and for the purpose of retaliation only. We
believe that the object of all God's punishments is to bring
all men to goodness, and purity, and happiness.
"We have following this declaration a number of pas-
sages quoted; and Mr. Waller ridiculed the idea of punish-
164 BIOGRAPHICAL.
ment being for reformation. We have been referred to
all that class of passages containing the words, ' cursed,'
'wo,' ' anathema,' ytre, hell, snares, sorrow, indignation,
wrath, terror, torment, etc., and then the same passage
with the word 'blessings,' substituted, etc.; such as,
'blessed is he that continueth not in all things of the law
to do them.'
" Now you know that punishment is frequently spoken
of as a ' curse,' a wo inflicted by ' fury' and * wrath' even;
especially in the Old Testament; but that notwithstanding
this language is so often seen in the Old Testament, yet
the Old Testament itself expresses that it was inflicted for
the benefit of sinners, and was followed by hajrpiness, I
refer for example, to Jeremiah xxxiii. I would quote a
number of other passages, but have not time. It is
enough to notice them now. Jeremiah xxxiii. 5-8.
" They come to fight with the Chaldeans; but it is to fill
them with the dead bodies of men whom I have slain in
mine anger, and in my fury, and for all whose wickedness
I have hid my face from this city. Behold I will bring it
health and cure, and I will cure them, and will reveal
unto them the abundance of peace and truth. And I
will cause the captivity of Judah and the captivity of Is-
rael to return, and will build them, as at the first. And
I will cleanse them from all their iniquity, whereby they
have sinned against me: and I will ^j«rc?o« all the iniqui-
ties; whereby they have sinned, and whereby they have
transoTessed aq-ainst me.'
" Here is an instance of God inflicting punishment, but
followed by future peace, and holiness, and joy. But as
Mr. Waller attempted so seriously to ridicule the idea of
punishment being inflicted in order that a blessing might
follow, I will quote some passages bearing directly upon
that point, to show that God's punishments are inflicted
generally for the benefit of the sufferer.
BIOGRAPHICAL. 165
" Hebrew xii. 9-1 1. ' Furthermore we have had fath-
ers of our flesh which corrected us, and we gave them
reverence; shall we not much rather be in subjection unto
the Father of spirits and live? For they verily for a few
days chastened us after their own pleasure; but he for our
PROFIT, that we might be partakers of his holiness. Now
no chastening for the present seemeth to be joyous, but
grievous; nevertheless afterwards it yieldetk the jyeaceohle
fruit of righteousness unto them which are exercised
thereby.'
" Does not this again prove that the very object of di-
vine punishment and chastisement is the benefit of the
sinner? My friend has challenged me to produce a single
individual case where punishment has effected the object
of discipline and reform. Did not Nebuchadnezzar
proudly exalt himself against God, and was he not for this
changed into a beast, as it were, and driven out for seven
years from the society of man? And did not Nebuchad-
nezzar afterwards acknowledge that the punishment was
for his benefit, and praise and worship God? David
speaks of being put into the ' lowest hell;' and he thanked
God for deliverance from it; and said he was made better
by it: " Before I was affiicled I went astray — but now
have I kept thy law.' So with Jonah. God told him to
go and preach to the Ninevites. He disobeyed, and God
sent him to hell, where he was punished ' forever' — that
word being used in a limited sense, as always when ap-
plied to punishment. Jonah after he was sent to ' hell,'
was again ordered to go and preach at Ninevah, and he
went; though he refused before. He was )/o more disposed
to disobey the command of God, because the punishment
had reformed him. So with the incestuous Corinthian.
No doubt he was made a better man after his punishment.
It is said his punishment was * sxifficienV ; and the brethren
were requested to 'comfort' him, lest he suffer 'over
166 BIOGRAPHICAL.
much.' This would not have been said unless his punish-
ment had made him better. Now here are cases where
the divine chastisements were for the benefit of those who
endured them."
In the closing part of his sixth speech, he thus explain-
ed his views of the resurrection: —
" I now refer to 1 Corinthians 15th chapter. ' The last
enemy that shall be destroyed is" death.' Man has a
great many enemies, death is the last, and it is here de-
clared that Death shall be 'destroyed;' is to be ' swallowed
up in victory.' Now if every enemy of man is destroyed;
if the devil, sin, and death are all destroyed, Avhere is
there an enemy to fear that can make man miserable in
the future life? If there be an enemy beyond the last,
then I give up the question. I know not of any; I can
not imagine any: I know of no evil that is to follow death.
" But as we are now in the 15th chapter of 1st Corinthi-
ans, I shall say more on the subject of the resurrection of
the dead. Mr. Waller has quoted from Daniel, John,
Thessalonians, Hebrews, Revelation, Corinthians, in refer-
ence to the ' resurrection,' 'judgment,' ' damnation,' and
punishment, without any remarks to show their bearing
upon the question. For the present, therefore, I shall not
say any thing about them. I admit the correctness and
truth of all the passages, and believe them fully and sub-
scribe to them. If he wishes for other passages to illus-
trate and explain these, it will be time to produce and
comment upon them, after he has shown their bearing up-
on the alteration of our condition hereafter. In Corinthi-
ans XV., cited by Universalists, there is a passage relating
to the resurrection of the literally dead. The apostle dis-
cusses, at large, the subject of the resurrection of the
dead. I deny that the passage in John v., or Daniel xii.,
quoted by Mr. Waller before, refers to the resurrection of
the literally dead, to a state of immortahty. They do not
BIOGRAPHICAL. 167
refer to eternity. But this in Corinthians xv. is admitted
by all to refer to it.
Look at the argument of the apostle. He founds the
doctrine of the resurrection upon the fact that Jesus Christ
was raised from the dead. I need not read that; I will
begin at the 20th verse: 'But now is Christ risen from
the dead and become the first fruits of them that slept.
For since by man came death, by man came also the re-
surrection of the dead.' [The apostle now proceeds to
show who are to be raised — all that die in Adam, be they
more or less.] ' For as in Adam all die, even so in Christ
shall ALL be made alive. But every man in his own order:
Christ the first fruits; afterAvards they that are Christ's at
his coming. Then cometh the end, when he shall have
delivered up the kingdom to God, even the Father: when
he shall have put down all rule and all authority and all
power. For he must reign till he hath put all enemies
under his feet.' [He is i/ow reigning, therefore, in his
kingdom, as king and judge.] ' The last enemy that shall
be destroyed is death. For he hath put all things under
his feet. But when he saith all things are pxit under him,
it is manifest that he is excepted, which did put all things
under him. And when all things shall be subdued unto
him, then shall the Son also himself be subject unto him
that put all things under him, that God may be all in all.'
Mark the fact, 'that God is to be all in all.' If the re-
.surrection to shame and contempt, and to everlasting fire,
refer to the literal resurrection of the dead to an immortal
state, how can this passage be believed? Will God be
* all in air to them who are in shame and contempt? If
so, he is all in all to those who are in the world of wo?
" Let us proceed further; Mr. Waller holds that there
is no change after death. — that as we die, so we remain
forever. So if a man dies drunk, he is raised drunk — re-
mains druuk forevkr! Look at this matter. What says
168 BIOGRAPHICAL.
Paul? Verse 35. ' But some man will say, * How are
the dead raised up? and with what bodies do they come?'
[The inquiry is not, how do men diel but how are they
raised? The inquiry in these days is, * How do men die?'
Paul asks, * How are they raised?' He does not concern
himself to ask how they die; but ' how are they raised
up?' He did not say they were raised up drunkards, idol-
aters, in dishonor. He taught exactly the contrary.]
' Thou fool, that which thou sowest is not quickened, ex-
cept it die; and that which thou sowest, thou sowest not
the body that shall be.'
*' In reference to the doctrine that we are raised as we
die, see the 20th and 22nd chapters of Luke and Mat-
thew, which bear on the doctrine of the literal resurrec-
tion of the naturally dead. See Matt, xxii., xxiii. The
Sadducees came to our Lord and put the question to him
as to the woman that had seven husbands. They thought
to puzzle him by the question, ' "Whose wife shall she be
in the resurrection?' They took it for granted that the
future life was like this. Hence the difficulty, to them, of
this question. The seven husbands might all claim her.
But the Savior says to them, (verse 29,) 'Ye do err [and
1 say the same to our friends now;] not knowing the
Scriptures, nor the power of God," [and what then fol-
lows?] ' For in the resurrection they neither marry nor
are given in marriage, but are as the angels of God in
heaven.' That is the condition of those who shall experi-
ence the resurrection to a future life. Here, they are
'subject to vanity,' temptation, sin, and suffering. But
in the future state they are * as the angels of God.' They
shall not die any more. They become ' the children of
God.' If stress be laid on the expressions " They which
shall be accounted worthy to obtain that world,' (Luke
XX. 35,) 'and the resurrection of the dead," I will notice
them hereafter.
[
I
BIOGRAPHICAL. 169
" Mark now the language of the Savior. In the resur-
rection, men ' are as the angels of God in heaven.' None
are so now. The highest saints, the holiest men, are not
equal to ' the angels of God in heaven.' Now introduce
Paul. ' How are the dead raised up?' Are they raised
as they die? Is their condition in a future life similar to
the present? We shall see. Jesus Christ says, ' Ye do
err, not knowing the Scriptures, nor the power of God.
For in the resurrection they neither marry nor are given
in marriage, but are as the angels of God in heaven.'
Paul says, (verse 37,) ' Thou fool, that which thou sow-
est is not quickened except it die, and that which thou
sowest, thou sowest not that body that shall be, but bare
grain: it may chance of wheat or of some other grain: but
God giveth it a body as it hath pleased him, and to every
seed his own body. All flesh is not the same flesh : but
there is one kind of flesh of men, another flesh of beasts,
another of fishes, and another of birds. There are also
celestial bodies, and bodies terrestrial: but the glory of the
celestial is one and the glory of the terrestrial is another.
There is one glory of the sun, and another glory of the
moon, and another glory of the stars: for one star difi'er-
eth from another star in glory. So also is the resurrec-
tion of the dead.' [How? Here is the point:] 'It is sown
in corruption; it is raised in incorruptjon. It is sown in
dishonor, [the opinion of men now is that they rise thus,
and live forever thus: — not so says Paul;] ' il is raised in
glory: it is sown in weakness; it is raised in power:' [Here
is a change after death, — a great, a wonderful change!
greater than any ever experienced before death — a change
from dishonor to glory! Let us go on again:] — 'It is
sown a natural body: it is raised a spiritual body. There
is a natural body and there is a spiritual body: and so it
written, The first man Adam was made a living soul; the
hist Adam was made a quickening spirit.' [So it was
15
170 BIOGRAPHICAL.
God's purpose that we should be ' subject to vanity' here;
but that we should be delivered from that ' into the glori-
ous liberty of the sons of God.'] ' Howbeit, that was not
first which is spiritual, but that which is natural: and af-
terward that which is spiritual. The first man is of the
earth, earthy: the second man is the Lord from heaven.
As is the earthy, such are they also that are earthy; and
as is the heavenly, such are they also which are heavenly
and as we have borne the image of the earthy, we fshull
also hear the iina<je of the heavenly.' [This is the change
after death, in the resurrection, effected by the poAver of
of God. And so on afterwards.] 'Now this I say
brethren: that flesh and blood cannot inherit the kingdom
of God; neither doth corruption inherit incorruption. Be-
hold, I show you a mystery, we shall not all sleep, but
we shall all he chavgecl, in a moment, in the twinkling of
an eye, at the la.st trump: for the trumpet shall sound, and
the dead shall be raised incorruptible, and we shall all be
changed — [that word so abhorrent to the minds of some;
WE SHALL BE CHANGED.] For this corruptible must put
on incorruption, and this mortal put on immortality. So
when this corruption shall have put on incorruption, and
this mortal shall have put on immortality, then shall be
brought to pass the saying that is written. Death is swal-
lowed up in victory. Oh death! where is thy sting? Oh
grave! \^Hades, or Hell if you please,] where is thy vic-
tory?' All are destroyed by the resurrection to glory-
There shall be no more sin, misery, or death, after we
are raised from the dead. We shall rise in glory and
honor, in incorruption and immortality: and this declara-
tion of St. Paul corresponds to the declaration of Jesus
Christ: — 'they shall be as the angels of God in heaven.'
" I shall insist upon this argument, until it is fairly taken
out of my hands. If Mr. Waller sets it aside, or takes it
out of my hands, I shall yield the point. But unless he
BIOGRAPHICAL. 171
does so, I shall rest much of my hope of a future state of
happiness, upon this language. It is the most lengthy,
explicit, and elaborate statement of the doctrine of the
resurrection to be found in the Word of God.
" Why have men been raised to wretchedness, and sin,
and shame forever? We don't here find expressed the
doctrine of misery and torture. What a vast difference
between St. Paul's account of the resurrection, and the
modern popular one! I will add no more at present, but
wait for my friend to notice and set aside the passage, if
he can. This is not the last I shall have to say upon this
subject.
" I cannot tell what course Mr. Waller will pursue upon
this passage. There are three different opinions among
the Orthodox as to the meaning of this chapter. I wait
for Mr. Waller's views, so as to see what bearing they
have upon this controversy. I hope you will all be here
to-morrow, to hear my reply to his next speech. It is due
to yourselves, and to me, and to the truth."
We present but one more extract from this spirited and
talented discussion; it is on the judgment of the world by
Christ the appointed agent. This is a luminous and well-
digested argument, and must have made a deep impres-
sion on his hearers, when delivered with all the pathos
and energy of its talented author.
" But let me state my position in reference to the Judg-
ment. The Judgment under Jesus Christ, we believe to
be progressive, in this world during the reign and rvile of
Jesus Christ, which commenced 1800 years ago, and will
continue till the resurrection of the dead, when the king-
dom of Jesus Christ will be delivered up to God.
" There are various judgments mentioned in the Bible.
Some are limited judgments, for particular t/dvgs, upon
particular men, at particular times. This doctrine does
not apply to them; nor to the destruction of Jerusalem.
172 BIOGRAPHICAt.
This is what I say: That the judgment under Jesus Christ
embraces the dissolution of the Jewish polity, to be follow-
ed by the reign of the Gospel. But that that was all, I
do not say; but the judgment embraced that. Yet there
are passages relating to that particular event. The great
doctrine is, that the Judgment of Jesus Christ continues
from the beginning of his reign to the delivering up of his
kingdom to God the Father.
" Before I go further to establish this doctrine, I will
notice another point of Mr. Waller. Admitting the fact
to be that the wicked are punished immediately after
death, as Partialists believe, and admitting the passage
quoted to mean what Mr. Waller says, then Tartarus and
Hades are places of punishment before the Judgment! If
this sentiment be correct, the Antediluvians, Sodomites,
and Egyptians, who lived thousands of years ago, have
been suffering a punishment inflicted by God ever since
their destruction . The judgment is put off, according to
the popular belief; then here are millions suffering in
Hell before they have been judged!! Suppose a governor
or other civil ruler should do this; that an accused person
should be first hung, and afterwards tried? Whoever
heard of such monstrous injustice? Does God govern
mankind in this way? punish men for thousands, perhaps
milMons of years, and then judge theml It is so, if men
suffer in Tartarus, and are afterwards judged, as Mr. Wal-
ler seems to believe. Hang a man, then try him!!
Psalms Iviii. 11: ' Verily he is a God that judgeth in
the earth." Psalms ix. 16: " The Lord is known by the
judgment which he executeth,' [in the present tense.]
Psalms xcvi. 10-13. ' Say among the heathen that the
Lord reigneth: the world also shall be established that it
shall not be moved: he shall judge the people righteously.
Let the heavens rejoice, and let the earth be glad: let the
sea roar and the fulness thereof. Let the field be joyful,
BIOGRAPHICAL. 173
and all that is therein: then shall all the trees of the Avood
rejoice before the Lord: for he cometh, for he cometh to
judge the earth; he shall judge the world with righteous-
ness, and the people with his truth:' — the Psalmist calls
for rejoicing because of the judgment. It was not so
dreadful and horrible a thing as to terminate in endless
perdition! It was one which all things could rejoice at,
and as David did, when he said, ' Before I was affiicted,
I went astray — but now have I kept thy law."
Isaiah xlii. 4: ' He shall not fail nor be discouraged till
he has set judgment in the earth.'' In Rev. xx. ' the earth'
and the heaven had fled away; and yet Isaiah prophesied
the judgment to be 'in the earth.' In Gal. ii. 2-5: 'And
it shall come to pass in the last days, [that is, of the Mo-
saic dispensation,] that the mountain of the Lord's house
shall be established on the top of the mountains, and shall
be exalted above the hills; and all nations shall flow unto
it. And many people shall go and say, come ye and let
us go up to the mountain of the Lord, to the house of the
God of Jacob; and he will teach us of his ways, and we
will walk in his paths: for out of Zion shall go forth the
law, and the word of the Lord from Jerusalem. And he
shall JUDGE among the nations, and shall rebuke many
people; and they shall beat their swords into plough shares
and their spears into pruning hooks: nation shall not lift up
sword against nation, neither shall they learn war any more.'
•' Micah iv. 1-4, Jeremiah xxiii. 5 and 6, Psalms ex. all
prophecy that the coming of Jesus Christ is for judging
and ruling men; and when we come to the New Testa-
ment, we see where the prophecies were accomplished.
"John V. 22 — 'For the Father judgeth no man — that
is, now — but hath committed all judgment unto the Son.'
It was done then according to the prophecies before given
and quoted. John ix. 39, Jesus said, * For judgment, I
am come into this world.'
174 BIOGRAPHICAL.
" I will notice another passage in the 7th of Daniel,
which presents the whole matter as we hold it, in refer-
ence to the Judgment. 9th verse: ' I beheld till the
thrones were cast down, and the Ancient of days did sit,
whose garments were white as snow, and the hair of his
head like pure wool: his throne was like the fiery flame,
and his wheels as burning fire. A fiery stream issued
and came forth from before him: thousand thousands
ministered unto him, and ten thousand times ten thousand
stood before him: the judgment ^vas set, and the books
were opened.' [Corresponding with the language in Rev-
elation.] ' I saw in the night visions and behold, one like
the Son of man came with the clouds of heaven, and
came to the Ancient of days and they brought him near
before him. And then was given him dominion and
glory and a kingdom, that all people, nations and langua-
ges, should serve him: his dominion is an everlasting do-
minion, which shall not pass away, and his kingdom that
which shall not be destroyed.'
" NoAV this is the prophecy of the receiving of the
kingdom by Christ, and the judgment as exercised by
him. You see the correspondence Avith 20th Revelations.
It differs from Cor. 15th, in that the latter states that the
kingdom will then be delivered up to the Father. You
see the difference. Men now place the judgment oi the
resurreclion; while the Sacred Writer places it all along
during Jesus Christ's reign, ommencinff with the establish-
ment of his kingdom. I wish this to be remembered —
that at the 'delivering up of his kingdom to the Father,'
and the resurrection of the literally dead, not a word is
said as to there being then any judgment or punishment:
ALL are 'in Christ,' immortal, in glory.
"He quoted Peter: 'For if the righteous scarcely be
saved, where shall the ungodly and sinner appear?' I
asked if this meant that the righteous were to be ' scarcely
BIOGRAPHICAL. 175
saved' in the life to come? By no means. Mr. Walker
will ' scarcely' venture to assert this. I presume the de-
claration relates to salvation here. What does it say of
judgment? Read the preceding verse: 17th verse 4th
ch. 1 Pet. "For the t'nne is come, that judgment must he-
(jm at the house of God, and if it first begin at us, Avhat
shall the end be of them that obey not the Gospel of God?'
And so Revelation vi. 17: * For the great day of his wrath
IS COME — who shall be able to stand?' After that, the
Gospel Avas to be preached, as spoken of in Revelation.
Does he say the judgment is in the future life? after
' the day of judgment'? That would be a ridiculous idea.
I know John's Revelation is a difficult book to understand;
yet this passage may be brought against Mr. Waller's ex-
position of those quoted by him, so far as relates to the
prophecies of the Old Testament, and in the New Testa-
ment of their fulfillment.
Ezekiel xxxvi. 19: 'According to their doings I judg-
ed them.' Here judgment is spoken of as haoing occur-
/•ed in time ^jas/; not to be in the future life. He had done
it. So in Lamentations: ' The punishment of thine ini-
quity IS ACCOMPLISHED.' Yet we hear now that punish-
ment is never, never, never to cease! while Jeremiah said,
in this case, that it had been accomplished.
" 1 Cor. V. Paul takes upon himself the authority (is
it a usurped authority?) to 'judge' the incestuous man to
be ' delivered to satan, for the destruction of the flesh,
that his spirit might be saved in the day of the Lord Je-
sus.' And in 2 Cor. ii. 6, he says, 'Sufficient unto
such a man is this punishmenf, which was inflicted of
many.' ' Sufficient i' It would be nonsense to say it was
sufficient, if punishment is endless, and never to cease.
Yet so it says here: ' So that contrariwise ye ought rather
to forgive him and comfort him, lest perhaps such a one
should be swallowed up Avith over much sorroic' People
1 76 BIOGRAPHICAL.
are not troubled now about 'over much sorrow,' in the
Ufe to come. They cry out, with TertulUan, 'How I shall
rejoice! how exult? in those torments.' Here the sinner
was punished and then forgiven; and this is the doctrine
of Scripture — Mr. Waller's ridicule to the contrary not-
withstanding.
" So much for our doctrine of the Judgment. I have
sustained it by the Old and New Testament, and by facts.
I will now notice those passages which he quoted, relat-
ing to a resurrection in connection with those that speak
of judgment.
" And first, of the resurre^ition in Daniel xii. — a passage
of great importance, and one, if the interpretation com-
monly given of it be correct, that will prove the doctrine
of universal salvation to be false: 'And many of them
that sleep in the dust of the earth shall awake, some to
everlasting fire, and some to shame and everlasting con-
tempt.' This is quoted in connection with John v: 'Mar-
vel not at this,' says Christ; ' for the hour is coming in
which all that are in the graves shall hear his voice, and
shall come forth; they that have done good unto the res-
urrection of life, and they that have done evil vmto the
resurrection of damnation;' which is parallel with Dan.
xii., by the admission of him who quotes it. If they
prove the time to relate to the future life, in the first in-
stance, it shows the same of the last; and so vice versa, if
shown to be confined to this life. They stand together,
as to their bearing on the general resurrection.
"Now there are some «mr^'5 about this chapter, 12th
Daniel,) which show the time at which that resurrection
was to be. Now it is urged that John v. and Dan. xii. re-
fer to a resurrection of the naturally dead to immortality.
I deny itj and I will endeavor to establish the correctness
of my denial. Before that is fully done, however, I will
give an illustration of the word ' (/raves,' in 5th John.
BIOGRAPHICAL. 177
That it is not hades, where tlie dead in general are, I will
prove at another time.
"In this case, 'graves' is not applied literally — to the
literally dead. Those that bcheve in Jesus Christ have
noMJ eternal life; as seen by the context. They 'have
passed from death to life.' For a similar, though not the
same use of 'graves,' see Ezek. xxxvii. 12: 'Therefore
prophesy and say unto them. Thus saith the Lord God: Be-
hold my people! I Avill open your graves, and cause you
to come up out of your graves, and bring you unto the
land of Israel. And ye shall know that 1 am the Lord,
Avhen I have opened your graces, O my people, and
brought you up out of your graves, and shall put my spir-
it in you,' etc.
" This shows that the Avord 'graves' sometimes applies
to those Avho are not literally dead, and that the expres-
sion ' come lip out of your graves,' does not mean from
natural death, to a state of immortality.
" It is the vision of the valley of dry bones, that is de-
scribed in this 37th chapter of Ezekiel: ' And he said
unto me. Son of man, can these bones live? and I an-
swered, Lord God, thou knowest.' And after the Lord
had clothed the bones with living flesh, and put breath
into them, so thej^ ' stood up on their feet, an exceeding-
great army;' 'then he said unto me. Son of man, these
bones are the whole house of Israel; behold, they say our
bones are dried,' etc. The house of Israel, the prophesy
goes on to say, so degraded, and withered, and scattered,
was to be restored to its privileges and enjoy its dominions
of territory. Vitality was to be restored to those who
were in the ' graves.' They should come forth from their
loiv estate. I do not say it refers to the same thing, as John
v.; but there is a similar use of the word, 'graves;'' and it
shows it is not always applied to literal death; but used
figuratively, as in Jolm v.
178 BIOGRAPHICAL.
"U^ow for the ' marha' in the 12th of Daniel, as to the
ihde when the resurrection there spoken of was to be ac-
complished. The first verse says, 'And at tJiat iiiue shall
Michael stand np: the great prince which standeth for the
children of thy people: and there shall be a time of trouble,
such as never was since there was a nation even to that
time: and at that time thy people shall be dehvered, every
one that shall be found written in the book.' This verse
contains a mark. It speaks of ' a time of trouble such as
never was since there was a nation,' etc. Jv'ow if you
turn to the 29th Matthew, you will find that Jesus Christ
alludes to it, and the time will be shown by that context.
Matthew xxiv. 21: ' For then shall be great tribulation,
such as was not since the beginning of the world to this
time, no, nor ever shall he.' The Savior evidently refers
to Daniel's language. When was the ' tribulation' to
come? See the preceding verses: verse 16. 'Then let
them Avhich be in Judea flee tn the monntains: let him
which is on the house top not come down to take any
thino- out of his house: neither let him which is in the
field return back to take his clothes. And wb unto them
which are with child and to them that give suck in those
days! But pray ye that your flight be not in the wi//ter,
neither on the Sahbafh day. For then, then — at Ihut
time — shall be great tribulation, etc. Does this refer to
the resurrection of the literally dead to immortalitj^? On
such an occasion would he tell them to 'pray that their
flio-ht should not be in the winter, nor on the Sabbath
day?'-! Yet so you must hold, if you say the time re-
ferred to is in the future life.
"There is another mark in the same chapter, (12th
Daniel,) verse 6: 'And one said to the man clothed in
linen, which was upon the waters of the liver. How long
shall it be to the end of these wonders?' [He desires to
know the lime when. Hear what the man answered:]
f
BIOGRAPHICAL. 179
• And I heard the man clothed in Hiicn which was upon
the waters of the river, when he held up his right hand
and his left hand unto heaven, and sware by him that liv-
eth forever, that it shall be for a time, times, and a half;
and when [here is the new mark] he shall have accom-
plished to scatter the power of the holy people, all these
things shall be finished.' This last sign is fulfilled in
the scattering of the Jews — ' the holy people,' as spoken
of by the prophets. That is enough of itself. The time
was when the scattering of the holy people should be. The
Israelites were the chosen people of God, that were scat-
tered at the establishment of the kingdom of Jesus
Christ, and the resurrection of those who Avere in darkness
and ignorance — some to life, some to condemnation.
"I shall not dwell longer upon this, at present. I
merely throw these remarks out as marks of the time
when this resurrection should occur — and to show that
the passages had no reference to the literally dead rising
to immortality.
"We now come to 2 Cor. v. 10: ' For we must all ap-
pear before the judgment seat of Christ: that every one
may receive the things in body, according to that he hath
done, whether it be good or bad.' (I leave out the words
in italics, 'done,' and 'his,' which ryg put in by the trans-
lators, and are not in the oinginal language — as acknowl-
edged by them in the use of italic letters.) Look at that.
Where is the judgment seat of Christ? Where his kinff-
domis — here: v/here it has stood for 1800 years, unless
he has no kingdom. It exists now, and has stood for 1800
years. When are courts of justice established in all cor-
rect civil governments? At the establishment of the gov-
ernment and legislature. Who ever knew of a court be-
ing established at the winding up of the affairs of a na-
tion? They are established at the establishment of the
kingdom, or state. You see the application of that pas-
180 BIOGRAPHICAL.
sage to it. There is no variation in the Bible. It is while
we are * in the body;' and not after we leave the bod)'.
" It is said we are pvmished ' according to our deeds good
or evil.' I have said already that Mr. Waller does not
believe this, as it is written. He does not believe the
very passages he has quoted. Are Ave punished ' accord-
ing to our WORKS,' if his doctrine be true? Suppose a
person has lived a good life. According to Mr. Waller,
he may be unhajjpy while he lives. Is he rewarded after
death? No; because he happened to commit o//e sin be-
fore he died; and therefore went to hell! — and receives
no reward. A bad man, who has led a wicked life, is con-
verted just at death, and goes to heaven; and receives no
punishiimit for his sins. Are these persons judged ' ac-
cording to their icorks — good and evil?' Xo! Accord-
ing to the doctrine of endless punishment, no man is pun-
ished according to his works — not one, living or dying.
For the time will never come, when it can be said he hat
been so punished. If that time should come, the punish-
ment would cease. So of reward, if endless happiness is
his merited reward. If his happiness goes on millions of
ages, is he rewarded? No, he has not yet been rewarded;
nor will that time ever arrive; for if it should come in the
progress of eternity, the reward would cease. Let that
fact be avoided and set aside, if possible.
" But do you believe it? some one may ask. Certainly.
While men are good they are rewarded. They ' have
great peace,' says the Psalmist. This is their reward.
'The ways of wisdom are pleasant,' says Solomon. Paul
says, ' For the kingdom of God is not meat and drink,
but righteousness and peace and joy in the Holy Spirit.'
So the wicked are punished ichile wicked: aftericards made
holy, and saved.
"But according to Orthodoxy, if a man has lived like an
angel, and sins at his death, he must be sent to hell forev-
BIOGRAPHICAL. 181
er. And vice versa. If a man has lived a bad life, and
is converted at death, he will be forever happy, according
to the common doctrine. According- to the Bible, ' everij
man is to be punished according to his works.' But if
judgment is to be followed by endless evil, the doctrine of
punishment according to works as declared in the Bible,
cannot be true: the immortal destiny then depends upon
the state of the mind and heart at death.
" We have had Universalist writers read with regard to
several things. Let us now hear the testimony of ortho-
dox writers with regard to the meaning of this passage.
It is a fact of importance, that people commonly think of
the doctrine of endless punishment as settled. They think
it strange we do not believe it. They think that heretics
and heterodox people 'ought to be damned,' as I have
heard Orthodox preachers say. Now it is a fact that al-
most every passage in the New Testament, commonly
quoted to prove the doctrine of endless misery, has been
explained, by one or another eminent orthodox writer to
relate to misery in this life. There are a few exceptions,
perhaps; but almost all are explained by one or another of
them in this way.' Among these writers, are Whitby,
Liffhtfoot, M'Knio-ht, Hammond, Dr. A. Clarke and Dodd-
ridge — worthy, wise, learned, and pious men. They do
do not all say the same things in reference to any one
passage; but among them all the passages commonly quot-
ed are admitted to refer to punishment in this life. I
quote Lightfoot on the 5th of John, merely to show an in-
stance of this fact. The admissions of men of the truth
of any point, against themselves, or their own theories, are
of great consequence. If therefore they admit the fact in
this instance, it shows that they have been compelled to
do so, in H-pite of their creeds. Says Lightfoot on John v.:
' These words might also be applied to a spiritual resur-
rection, as were the former, (and so, coining out of graves
1 82 BIOGRAPHICAL.
meaneth, Ezek. xxxvii. 12,) the words of the verse fol-
lowing being only translated and glossed thus: and they
camefortli, they that do good, after they hear his voice in
the Gospel, to the resurrection of life; and they that do
evil, after they hear the Gospel, unto the remrrection of
damnation. But they are more generally understood of
the general resurrection,' etc. Harm. Evang. Part. iii.
John V. 28.
" Here is an admission that the passage may relate to
punishment in this life — that it is not the literal resurrec-
tion. I read from Paige's Selections — a selection by Rev.
Lucius R. Paige, of passages from Orthodox writers, from
books contained in the libraries in and near Boston,
which are the largest in the country. I vouch for the
correctness of the passages quoted in this book which I
read. If I read one Avhich shall be found not correctly
quoted, it shall be published to the world."
BR. PINGREE AS A MAN AND A CHRISTIAN.
I had intended to speak of him more at length in the
various relations of life, but my numerous cares Avill not
allow me to bestow as much time on this branch of my
subject as I had hoped. I am thankful, however, that
another has spoken well and truly of him as a man and a
Christian; and I need not ask pardon of the reader for
withholding my poor efforts and presenting the following
valuable discourse preached in Louisrille, on the death of
Br. Pingree, Jan 21, 1849, by Br George H. Emerson,
then suppljnng the desk of the Universalist church in
that city.
Proverbs x. 7. " The memory of the just is hlessed."
Hebrews xi. 4. "He being dead yet speaketh."
"The memory of the just is blessed" in the fact that
through the memory of a just man's deeds and character,
"he being dead yet speaketh." It is indeed a pecuhar
fact of a good man, that his usefulness does not cease at
f
BIOGRAPHICAL. 183
his death. His deeds, ti*easured up in tlie memories of
others, continue vocal, eloquent for good, long after the
tongue which spoke, or the hand which wrought them, arc
moulded into dust. Washington still rebukes the dema-
gogue; he is still the defence of pure patriotism. And
Christ is still, for this world too, the Savior of sinners.
He who loves to do good in his life, may rejoice to know
that even death cannot arrest his mission. Though dead
he can yet speak; for " the memory of the just is blessed"
for continued good.
Now it is true that the character of a bad man is, in
some instances, as useful, and perhaps more so, than the
character of a good man. That providence, which "from
seeming evil still educes good," often, if not always, turns
the wickedness of man to a good result, in making it sub-
servient to purposes of virtue. The loathesomeness of the
inebriate in his filth and rags, may, through the very dis-
gust which it excites, save from a drunkard's fate some
who would not have been won to sobriety by all the at-
tractiveness of a temperate example. But there is this
consideration which makes the usefulness of the bad man's
character a punishment to the bad man himself, while the
usefulness of the good man's character is to the good
man a reward: — the bad man is made to do good as a
toaruing; the good man does good as an example. The
one leads us to hate sin by showing to us its deformity;
the other leads us to love goodness by showing to us its
loveliness.
If then the character of the bad man was to be em-
ployed as a warning after he was dead; if it was to be
made subservient to virtue, after this event; the fact to
him Avould be a punishment; the reflection that his degra-
dation must be exhibited as a warning after he was gone,
would add bitterness to a life already wretched. There
is much humanity, therefore, in throwing the mantle of
184 BIOGRAPHICAL.
forge tfulness over the vices of the dead. To inter with
their bones, the evil men do, is felt to be a religious duty;
as certainly it is a deed of charity. But this is all we can
do. We cannot honor the memory of the evil man; we
can only forget him. True indeed it is, "The memory
of the just is blessed: but the name of the wicked shall
rot."
It is thus that the good man only "being dead yet
speaketh." It is the good man only of whose deeds we
may freely speak after he has gone. It is the good man
only that can wish to be remembered; it is he only whose
memory can be cherished without a violation of Christian
chanty. To speak therefore of the dead — of what they
were while living — is itself an act of praise. To speak
freely of one after he has gone, and that too in a public
manner; to analyze his character; to enumerate his deeds;
to suffer him though dead to speak to us still; all beto-
kens that the one of whom we speak is worthy of being-
remembered. Evidence is thus given that he was good
in life; for it is the good men do, that may, with Christian
propriety, live after them.
We are assembled here, at the present time, to offer a
tribute of respect to the memory of a faithful brother, and
also to deduce from a consideration of the prominent
traits of departed worth, such principles and precepts as
have for us a useful application. We would derive indi-
vidual profit from the influence of a bright example; we
would honor the memory of our brother, by introducing
him as the exampler. We would introduce a marked in-
stance in which the memory of a just man is blessed, who
'•being dead yet speaketh."
In carrying our purpose into effect, it is to be hoped
that no departure will be made, intentionally at least,
from exact truth. It is desirable that we offer no praise
that Avas not deserved; that avc give credit for no excel-
BIOGRAPHICAL. 185
lence that was not possessed; and that, of those qiudities
■which YTcre conspicuous, we speak without the shghtcst
exaggeration. It is a sin to flatter the dead as well as
the living. Throughout the remarks to follow, then, it is
much to be hoped that we do not exceed the limits of ex-
act justice.
Further, although it might be felt as improper, to search,
at the present time, for particular faults; yet, the general
remark may be indulged, that "no man liveth and sin-
neth not." Errors Avill certainly, if not necessarily, at-
tach to all creatures possessing finite capacities and phys-
ical infirmities, and at the same time acted on by unfa-
vorable influences. The errors of time, the errors of
place and situation, the errors of education and discipline,
the eiTors of a limited nature, — all these arc the certain
accompaniments of human life. Propriety will not ask
us to do what truth forbids, — make an exception to this
statement in the present instance. Our brother was a
man — had the frailties of a man — was acted on by the
influence of circumstances which necessarily accompany a
man. Strange indeed would it have been had he made
the journey of life without any of the misfortunes, moral
as well as physical, Avhich certainly, perhaps necessarily
attends the progress of all other men.
It will be our main purpose to speak of the character
of our brother and to deduce therefrom certain important
and practical principles.
In speaking of the character of our deceased brother,
we shall introduce but a few of his prominent character-
istics, — it being desirable that what is offered be not of
too general a nature, and, at the same time, compressed
within i-easonable limits. The division and order of our
train of remark, may not be the best; but we will en-
deavor so to arrange it, as to present, in as clear a light
186 BIOGRAPHICAL.
as we are competent to do, the interesting character
which forms our subject.
I. And first, our brotlier's character as a Theologian.
If it be true, and we presume no one will dispute the fact,
that one's calling in life should correspond to his natural
taste — provided of course that that taste be consistent
with good morals, — it is certainly true that Br. Pingree
could hardly be accused of having mistook his calling.
So strong indeed was his taste for theological pursuits,
that, so soon as he was old enough to reason at all, the
first subject he took hold of, was theology. His affective
nature took him to religion; and in theology — the doc-
trines of religion, his intellectual nature was every way
met. His intellectual faculties were developed and com-
pounded as with a view to fit them for theology; and then
the natural impulse of his moral and religious nature took
him as if by instinct, straight to the very thing his intel-
lect was fitted for! A most fortunate organization indeed
for a theologian!
There are many individuals whose affective nature
would take them to relioion, but after it had brouo-ht them
there, the intellectual nature would give plain evidence
that it was not at home. On the other hand there are
many individuals whose intellectual nature is precisely
adapted to comprehend and expound theology, but whose
affective nature is such that it will not bring them to what
the intellect is so well adapted. The former individuals
would make but poor theologians tor want of the right ca-
pacity; the latter class would make but poor theologians
for want of the right taste. To make a good theologian
the right taste and the right capacity must go together.
In Br. Pingree's case this condition was most amply ful-
filled. On the subject of theology his intellectual and his
affected natures acted with beautiful harmony.
Theology was his subject of all others; and of all sub-
BIOGRAPHICAL. 187
jects thcologj'^ was the one he could best understand.
He cared but little for the sciences as sciences; he
cared but little for the arts as arts; he cared but little for
most of the movements which interest most people, for
any seperate interest attending them. But he cared a
ereat deal for all of these thino's, considered in their bear-
ings upon theology. The channel of his thoughts always
tended to this one point. That he had a capacity to ob-
tain thoughts with a view to this point, Avill hardly be
questioned by those who knew him best.
Some of his friends have often wondered at his fondness
for public debate; seeing that in his private life he showed
so little of the combative propensity. They could not
refer the fact to his ambition; seeing that, in his private
capacity, he was rather modest and retiring. But if the
analysis which we give of his mental character, be correct,
his fondness for debate admits of an easy explanation.
One thing is quite certain, — neither his ambition nor his
combative propensity, nor both of these combined, would
have taken him very far to discuss a question of politics;
but if theology formed the subject of debate, it would have
required but little of either of these causes to bring him
to the work. His debates were all theological; and as
theology was the ruling subject of his mind, the zeal with
which he entered on his debates, is readily accounted for.
There was in Br. Pinoree's mental nature a strono- ele-
ment, — one that was neither moral nor intellectual, but
which had much to do in the formation of his theological
character, — that element was his conservative tendency.
Without this tendency, in some degree at least, no one
can ever be profound, not as a theologian certainly. In
Br. Pingree's case this tendency may have been indulged
to an extreme; we think it was; but considering the natu-
ral turn of his other faculties, his was certainly the best
extreme. If he held to things as they are with too much
188 BIOGRAPHICAL.
tenacity, then he was certainly not guilty of being " un-
stable in all his ways," Stability of character is one of
the highest requisites for success in so weighty a study
as theology. Perseverance and mental industry — traits
that were really remarkable in our brother — are also in-
dispensable to the same effect. But it is unnecessary to
enumerate particulars; — suffice it to say, that there was
hardly any qualitication, necessary to the formation of a
theolocrical character, Avhich, to some extent, our brother
did not possess.
Possessing thus the natural qualification for success in
his favorite study, it was a matter of course, that he
should rise to some eminence in this particular. Had he
lived to old age, and retained his powers, he would with-
out doubt, have obtained a hi^rh station as a theolog-ian.
And, brief as his career was, he lived to obtain consider-
able reputation as an accurate critic and a profound
thinker — that is, with reference to the great subject of his
studies and meditations.
II. We will now briefly consider Br. Pingree's charac-
ter as a Preacher. It can hardly be necessary to say that
there is quite a distinction to be observed between the idea
of a preacher and of a theologian. There have been ma-
ny very great theologians who were very poor preachers,
and there have been many very successful preachers who
have been but indifferent theologians. It is true there is
a very intimate relation between theology and preaching;
so much so indeed that although one may be a good the-
ologian and a poor preacher, he cannot be a good preacher
without being somewhat of a theologian. It is the prin-
cipal province of theology, in its relation to preaching, to
furnish the matler of discourse; but to present that matter
so as to convince and persuade, the prime objects of
preaching, involves a pecuHar set of conditions. There
must be energy in the delivery, method in the arrange-
BIOGKAPHICAL. 189
ment, and clearness and precision in the style. As these
are simple statements, Avhich any one of common sense
may apprehend, the want of competence, in the present
instance, to do full justice to the ideas suggested, need not
be a source of embarrassment either to speaker or hearer.
We present facts which one's common sense appreciates as
soon as directed to them; we attempt nothing further.
We do not hesitate to say that Br. Pingree's chief
greatness consisted in his theological character. In say-
ing this however, we award to him the basis of success as
a preacher. That he had most of the other requisites for
preaching successfully, is an opinion quite generally en-
tertained among his friends; and many good judges have
decided that his pulpit efforts were deserving of high
praise.
That he exercised in his delivery one of the requisite
qualities for effective preaching; no one we presume will
deny; — he was energelic. In this respect he gave evi-
dence that he had complied with the rule prescribed by a
master in such matters, a rule to this effect: Never say
anything to an audience because you have got up to
preach; but get up to preach because you have something
to say. The earnest manner in which Br. Pingree deliv-
ered his sermons no doubt made his congregation feel that
he was not preaching because he Avas in the pulpit, but
that he was in the pulpit, for the sake of preaching.
Some may have thought that he carried this energetic
quality to an extreme, so far indeeed as to give his man-
ner an appearance of being harsh. This may have been
the case; but if so, his manner will not certainly be ac-
cused of a much worse fault — the fault of being weak and
insipid.
Br. Pingree Avas also very successful in the arrange-
ment of the matter of his discourses. This is an excel-
lent quahty; one indeed that is indispensable, if the preach-
190 BIOGRAPHICAL,
er would so present his subject as to prevent confusion in
the minds of his hearers. This quality in our brother's
seraions accounts for the remark so commonly made in
reference to his preaching, that there was no difficulty in
following- his train of remark, and in understandins: what
he said.
As it respects Br. Pingree's style in the use of language
we can readily bestow on him the very high praise of be-
ing precise and pointed. Very few preachers indeed are
able to use words with more economy. His words not
only expressed what he intended they should express, but
he also always had something for them to express. Each
phrase had its thought, and no other thought; and each
thought had its phrase and no other phrase. The charge
of playing upon words, of being bombastic, of talking for
the sake of talking, is one that must not be brought acfainst
Br. Pingree. His style was in truth a conspicuous exam-
ple of perspicuity.
Some have thought that his style was not ornamental
enough, the fact that he used so few words and those al-
ways to express something, has by some bten thought a
fault — a fault in so much as it requires more attention and
a more intense application of mind, than the majority of
hearers and readers are able to give. There is truth and
reason in this criticism; while the criticism itself is a high
compliment to our brother's talent! It is just such a fault
as might be foimd, and justly too, with some of the great-
est intellects that ever lived — Bishop Butler is an instance.
It is true that a somewhat free use of words saves one's
style from stiffness, and at the same time makes it more
effective on the popular mind. Let it not be forgotten
however that one may "marshal words and phrases in ev-
ery form," without being eloquent. Leaves add much
to the beauty of a tree; but it is the fruit nevertheless that
makes the tree valuable. Our brother may not have had
BIOGRAPHICAL. 191
the "dress of tli ought;" but he had what was better — he
had thought itself. And here we may remark incidentally
that his fault as to style, is in one sense characteristic of
his faults generally; it was a fault on the best extreme —
rather on the extreme which was the least objectionable.
III. Our brother's character as a moral and religious
man. But however great maj' be one's character and at-
tainments, a strict morality is indispensable in giving sub-
stantial worth to the whole character. The friends of Br.
Pingree must ever feel grateful, that this indispensable
requisite was neither wanting nor small in his character.
If we were to analyze his moral qualities we should not
hesitate to give the supremacy to his moral sense. In-
deed there was no sensible defect in his sympathetic na-
ture; he was kind-hearted and generous; was ever studi-
ous to prevent his words and actions from wounding un-
necessarily. He was devout also — possessed in a good
degree, true religious feeling. But still his ruling quality
was his sense of right. When convinced that the occa-
sion called for it, he acted up to his sense of duty most
nobly. We do not mean to say by this that his judg-
ment never erred; that unlike all other men his moral per-
ception was never deceived. It would be strange indeed,
if the vitiating circumstances of time and place — circum-
stances which act on all men — had never clouded his
moral vision. We simply say that when convinced that
occasion required him to act in a particular way, — that
morality required the action of him — then was he faithful
to the letter.
As to his simple integrity we may say it was spotless.
The broad distinction which some make between equivo-
cation and falsehood was a distinction Avhich he was una-
ble to perceive. If, in some instances, where the truth
was painful, he felt that he might honestly say nothing,
yet, if forced to speak, he said what he thought. In mat-
192 BIOGRAPHICAL.
ters of fact "he spoke as one having authority;" his con-
science was recognized in the tone of his voice; no one
could disbelieve.
In matters of religion he was unostentatious; "without
cant; nor was he, in the slightest degree, pharisaical. In
his devotions, in his charities, as in every thing, conscience
was the ruling principle. This gave tone and character
to his whole life.
As a preacher of the Universalist faith, his zeal and
faithfulness was truly remarkable; — and oh, how does his
conduct, in this particular, rebuke that cold indifference,
Avhich suff"ers us to forsake our post, for the slightest
cause! He believed that God was the Father of the Avhole
human race, — that he loved all his children; and that he
would finally make them all holy and happy. He believ-
ed that heaven was a gift and not a reward, — that we
are punished here, and virtue rewarded here. He believ-
ed that they Avere of priceless worth in their application to
the practical well-being and happiness of man on earth.
He believed it to be his duty to promulgate these doctrines.
This conviction of duty sufficiently accounts for his zeal
in preaching the doctrines of his faith. Conscience — that
mighty ruler of his actions — never suffered to be idle,
while duty called on him to preach the gospel of good ti-
dings and great joy. Rain, hail, sleet, cold, or mirey
clay, or all combined, might resist his sense of duty; but
conscience surmounted them all. Indeed his zeal carried
him to an extreme. He died, a martyr, in part at least,
to his conscientious perseverance.
He manifested the most lively interest in all that con-
cerns the Universalist denomination. He watched all its
leading movements; identified himself, heart and soul,
with it. He believed it to be, of all religious bodies, the
highest in use; and true to his sense of right, he enrolled
BIOGRAPHICAL. 103
himself as one of its members. In his death it has lojt
one of its most conspicuous ornaments.
In concluding this discourse we can but express the
hope, that the prime object with which we set out, will
not be lost; — that the influence of a bright example may
have its proper efi'ects in ourselves. The worthy charac-
ter of our deceased brother, preaches to us as eloquently
now, as did his voice while living. Through that charac-
ter, " he being dead yet speaketh." He exhorts us to in-
dustry, to perseverance, to integrity; and clearly does he
disclose to us "the beauty of holiness" in the attractive-
ness of his own pure example. We find in his character
and its bearing on us, a strong confirmation of a doctrine
which he preached. He preached the doctrine that vir-
tue has its sure reward. He was virtuous. And had he not
his reward? Contrast the lively sympathy which so many
exercised respecting him; the respect which every body
was forced to pay him; and the conviction he must have
felt that his memory would live after him and be blessed;
contrast all these things with what Avould have been the
case had he lived a vicious life, and you cannot hesitate
for an answer. In the evidence thus furnished for the
truth of one of the prominent doctrines which he defended,
does his example find a powerful sanction. He tells us
by his example to be upright; he tells us by his experi-
ence, that for being upright we shall be rewarded. By
example he tells us to be industrious in our calling; by
experience he tells us that industry will make us honored.
By example he tells us to preserve a spotless integrity; by
experience he tells us that integrity is more desirable than
riches. By example he tells us to defend what we be-
lieve to be the truth, whether it be considered popular or
odious; by experience he tells us, that in doing thus, even
our opposers will think the better of us.
Though we have not time to enter largely on the par-
17
194 BIOGRAl'IlICAI..
ticulars of his general conduct, avc must not fail to men-
tion, that he labored to make his rehgious views practical
amonfT men. He was very doctrinal in his character as a
Universalist; but he did not forget that the merits of his
doctrines must consist in their power to make men better.
Nothing caused him greater pain than to see one profess-
ing to be a Universalist, live a life that did not accord
with the spirit of his faith. In a word, our brother was a
man of talent, of industry, and at least was a philanthro-
pist and Christian.
But he has gone, gone to his eternal rest. The form
which moved among us, — the form so radiant with intel-
ligence, mildness and resignation, — now sleeps in the quiet
of death. His career was short; he left as he was enter-
ing in the prime of manhood. But though short his
work, his work Avas well done; and, like the good and
faithful servant, he has entered on the joy of his Lord.
Let us my friends, be thankful to God for the precious
character, which, though our brother be gone, is still re-
tained in our memories. And may God's blessing rest
upon it, making it an example to guide us ever into the
ways of truth, and love, and rectitude. Amen."
I come then to the conclusion of my labors in speaking
of our departed and highly esteemed brother. To exam-
ine his numerous writings, and to select therefrom such as
are considered suitable for a Avork of this character, es-
pecially when such labor is added to an already feeble
constitution, worn down by constant mental toil — is no
trifling matter. And, I can only say to his numeroiis
friends, that I have done what I could to preserve from
oblivion the intellectual and spiritual achievements of one
whose memory will be cherished long years to come
by a grateful people, and a bereaved denomination of
Christians.
Mention has been made in another place, of the family
1
BlOUKAi'HlCAL. 195
of our brother. After the loss of his companion he re-
mained single four years. In October, 1844, he was mar-
ried to Miss Elizabeth S. Shales of Philadelphia, a lady
of great amiableness and perseverance, who still resides,
with her two children, a son and daughter, in Louisville
beloved and respected.
The following extract of a letter received from Br. John
G. Adams of Maiden, Massachusetts, a highly valued
friend of Br. Pingree, I must not withhold from the reader.
"Br. Jewell: — lam glad you are to publish an ac-
count of Br. Pingree's character, labors and life. His
memory deserves it. He was a true soul, a noble cham-
pion of God's word, a faithful Christian laborer. He
worked while his day lasted: and his labors are still going
on. They will not cease in their operations. Among the
names of the cherished ones connected with the history of
our cause, and of the cause of all liberal Christianity in
our great West, his will be justly and honorably recorded.
"I regret that I have none of his earlier relioious writ-
ings, published or unpublished, by me. He did not write
for the paper I edited in New Hampshire, but for the
'Watchman' in Vermont; but I have no files of that pa-
per on hand, and so have no means of looking up any of
his articles. At the time of which I now speak I knew
him personally and by reputation as he was described to
me by others more intimately acquainted with him. All
I heard concerning him, of his candor, zeal and fidelity to
Gospel truth when he was .surrounded by influences tend-
ing to discountenance this truth, gave me a very high
opinion of the man and of his character as a Christian.
It was under this impression of his character that the lit-
tle poetical tribute you have already seen, was written.
* * * * rpj^g most remarkable and useful portion of
the life of our dear brother was that w^hich he spent in
196 BIOGRAPHICAL.
the West. He has earned for himself there, by God's
blessino;, a olorious name.
" I hope that you will be able to issue a good work — a
carefully prepared work, on the life and labors of our loved
brother. I can only repeat my regret at not being able
to assist you any more in this laudable undertaking."
The Rev. Dr. Porter, in his lectures to young men on
entering the ministry, speaks as follows of what the min-
ister should be: — and his words are too valuable to be
kept from my readers.
" No man can learn to preach by study merely. He
must be taught of God, or he will never understand the
gospel. He must love Christ, or he will never feel the
motives of the gospel, nor exhibit its truths in demonstra-
tion of the Spirit and Avith power. But, neither will piety
alone render him skilful and powerful in the pulpit. Be-
sides respectable native endowments, he must have oth-
ers that can result only from study. The preaching of
the gospel is a science, which has elementary principles.
Other things being equal, he will best succeed in this sa-
cred work, who best understands and applies these prin-
ciples.
"Now, while it is clear to me that the preacher should
be conversant with the science of metaphysics, so far as
to understand the powers of the human mind, and the
principles of logical analysis, it is equally clear that this
kind of knowledge, as well as every other, should be un-
der the guidance of good sense in the pulpit. He who
engages in the ministry, with the weak ambition of being
reputed a profound thinker, Avill probably acquire the
habit of choosing abstruse subjects for his sermons, or of
rendering plain ones abstruse. The love of paradox, that
controverts first principles, and delights to puzzle rather
than instruct, is as far from the true spirit of the pulpit,
as the vaporing of declamation, or the raving of fanaticism.
BIOGRAPHICAL. 197
Speculation may be called instructive preaching; but whom
does it instruct? and in what? It cannot build men up
in the most holy faith. It cannot interest them till the
mind is ncAV-modelled. A man of distinguished common
sense said: — ' 1 honor metaphysicians, logicians, critics, —
in their places. But I dare not tell most academical, log-
ical, frigid men, how little I account of their opinion con-
cerning the true method of preaching to the popular ear.
They are often great men, first-rate men, in their class
and sphere; but it is not their sphere to manage the
world.'"
The difference between the pulpit declaimer and orator,
is thus correctly and skilfully drawn: —
"When a prelate inquired of Garrick, why the theatre
exhibited so much more eloquence than the pulpit, the ac-
tor replied, ' We speak of fictions as if they were reali-
ties; you speak of realities as if they Avere fictions.' Let
a stammering peasant be put to plead for life, and he is el-
oquent. Let a minister of the Gospel be deeply impressed
with the weight of his business, and he will be eloquent.
He will make you understand him, for he understands
himself. He will make you feel, for he feels himself. The
highest order of pulpit eloquence is nothing but the llame
of enlightened piety, united with the fiame of genius.
When this gloAvs in the bosom, it sanctifies and concen-
trates all the powers of the mind. It makes even the
stripling warrior 'valiant in fight;' and enables him to cut
oflf the head of Goliath with the sword wrested from his
own hand.
" Would you know the difference, then, between the
pulpit declaimer and the pulpit orator? It is this: — the
former preaches for himself; the latter for God. One
seeks the applause of his hearers: the other, their salva-
tion. One displays before them the arts of a fine speak-
er; the other assails them Avith the lightning and thunder
198 BIOGRAPHICAL.
of truth. One amuses the fancy; the other agitates the
conscience, forces open the eyes of the blind, and storms
the citadel of the heart."
It was the height of our brother's ambition to secure
those qualities that are spoken of in the above e.xtract, as
being" essential to the usefulness and success of a clergy-
man. In the true sense, he Avas an eloquent and success-
ful preacher.
His active and brilliant life, appeals to all young men
whose thoughts are directed to the ministry of reconcilia-
tion, to all who are now engaged in this ministry, and to
the brotherhood universally. May God assist us all to
make a wise use of all the moral lessons that his life,
struggles, labors and writings are so well fitted to impart.
Let those who contemplate entering our ministry, first of
all faithfully comport themselves with that high standard
by which he so often and anxiously tried himself. Let no
vain and foolish ambition take possession of the mind.
Let no one think of becoming a preacher for the sake of
ease,' worldly honors, or riches. These are for the kings
of the earth, and not for the humble and faithful imitator
of the Lord Jesus Christ, who was rich, but for our sakes
became poor, that we through his poverty might be made
rich. Our brother labored to arm himself for every con-
flict, and was ever ready to sacrifice ease, health and
money for the promotion of what he regarded to be the
truth of God. He did a arcat work thouoh in a few
o o
years. It is not the longest life, that is the most valuable.
O, that God would raise up more such men. Zion mourns
because so few come to her solemn feasts. We all need
more of the spirit of our departed brother. We need his
devotion to the truth, his ability to defend and spread it —
his zeal and earnestness, that we may do all our duty as
men and Christians. He was not ashamed of the Gospel
of Christ, because he felt that it was the power of God
f
lilOGRAPHICAL. 199
unto salvation to every one that he/ievi-lh. He never com-
promised the Gospel. He did not become //;t'^/ of it. He
did not think the time had come when its cardinal princi-
ples could be dispensed with, nor that it would answer to
make them a topic of remark occasionally. His philoso-
phy had its rise in the Gospel of our God, it drew its life
and energy from the same high source. He knew no
other philosophy. He applied himself to the study of
science and literature, not that he might make a display
of learning before the world, but that he might the more
faithfully preach the Gospel of Chsist. To him every
thing gave way before his all-prevailing desire to spread
truth and serve to the fullest extent, the church of his
choice.
And does not his life appeal lo our people, as well as
to our preachers? Some of his dying words are inserted
in this volume. Shall they have their intended eft'ect upon
our order in the South and West. It remains with us to
decide. God Avorks by means. He helps those who
help themselves. He took ancient Israel out of the way,
that he might raise up a better people, more faithful to
truth and to duty. The age of miracles is past. If we
would see truth triumphant, and be blest, and have our
families blest with its cheering light, we must be up and
doing; we must consecrate our talents and our substance
to its holy service. This is the condition, and- the only con-
dition, of denominational prosperity. If we refuse to look
this subject in the face — if we neglect the institutions and
requisitions of the Gospel, we may depend upon this one
thing, God will reward such indifference and ingratitude
with rehgious famine and leanness. If we will awake
and live, as individuals and as a denomination, Christ
will give us light, and our pathway shall be that of the
just, which shineth more and more until the perfect day.
No more shall we greet that open countenance and fa-
200 BIOGRAPHICAL.
miliar face at our homes. No more shall we hear his
voice at our Conferences and Conventions. No more will
he plead the cause of God and enslaved humanity. No
more will he go in and out before a grateful and truly af-
fectionate church and society. No more will he salute us
by the way-side. No more shall we read the fresh and
lively productions of his gifted pen. No more shall we
see those old and familiar intials, "e. m. p."
Though hushed be his voice, silent his tongue, and pow-
erless his pen, he yet lives in the hearts of a wide-
extending and rapidly increasing denomination. He still
lives in the virtues of a short but useful life. He lives in
the examples he has left us, showing us that we too should
be faithful unto death. He lives in the sacrifices and la-
bors he performed in the blessed "ministry of reconcilia-
tion." Though absent in bod)', he is present with us in
spirit, and ulso by the holy and sublime truths that he de-
lighted to advocate.
He has fought the good fight — he has finished his
course — the crown of life is his, not only as we would
humbly hope in the Paradise above — but in the church on
the earth. He shunned not to declare " all the counsel
of God." He coveted no man's silver or gold or ap-
parel. Whatever his hand found to do, he performed
with all his might — realizing that impoitant practical
truth, that the night cometh in which no man can work.
May God sanctify his life and death, to the spiritual
good of his afflicted companion, of afic'ctionate friends,
and to the ministry of a world's salvation. Lord help us
all to live the life of righteousness, that we may do all our
work faithfully, and when the summon comes to call us
away from earth, with a firm confidence and hope in the
goodness and mercy of God — may we have grace to de-
part like "One who wraps the drapery of his couch about
him, and lies down to pleasant dreams."
SERMONS.
CHRISTIAN GRACES.
2 Peter, i. 5—7. " And besides this, giving all diligence, add to
your faith, virtue; and to virtue, knowledge; and to knowledge, temper-
ance; and to temperance, patience; and to patience, godliness; and to
godliness, brotherly kindness; and to brotherly kindness, charity."
The commencement of this epistle of Peter, is thus:
"Simon Peter, a servant and an apostle of Jesus Christ,
to them that have obtained like precious faith with us,
and of our Savior Jesus Christ." Then he is addressing
Christians, those who have obtained the faith of the Gos-
pel; and to them he addresses the words of the text.
Brethren, I trust you, too, have obtained like faith with
the apostle, and those whom he addressed. Suffer me,
then, to address you as Christians, and ask you to add to
the faith you now have, "virtue; and to virtue, knowl-
edge; and to knowledge, temperance; and to temperance,
patience; and to patience, godliness; and to godliness,
brotherly kindness; and to brotherly kindness, charity."
It has been thought by some, that faith is of but little
consequence; that it is but little matter what a man be-
lieves, if he only does right. True, it may be so; but
there is an "if" in the way — "if he only does right."
It appears doubtful to me whether many men Avill do
right, if they have not a right belief. Faith is the found-
ation; the doing right the superstructure. A very fine
building may rise on a sandy foundation; bvit it can not
stand firm. When the storm comes, with the Avind, the
tempest, and the flood, it will fall. So with good works,
without correct belief. Man, subject to vanity, as he is,
can not stand in this world of temptation and evil, unless
IB
202 8EEM0NS.
he is in possession of sound, established principles. A
moment's reflection will make this evident. Take the pro-
fane swearer, for instance. He may so much regard the
feelings of respectable company in which he may be, as
not to indulge in his vile profanity there; but out of the
presence of those whose good opinion he regards, he feels
no restraint on himself, but speaks out of the abundance
of a heart filled Avith cursing and bitterness. On the
other hand, the man who believes in God as a Friend,
Preserver, Benefactor, and Savior, will not take his name
in vain, in any place, or under any circumstances. Set-
tled principles govern this man; circumstances the other.
You can always depend on one; on the other, never.
Take another more palpable illustration. One man
thinks himself a child of God, but his neighbor a child of
the devil. How will he treat him? His is the spirit that
says, "Stand by thyself, for I am holier than thou;" and
the practice will correspond with the spirit. Another
thinks all children alike of a common Parent, and destined
to a common happy immortality. In his view, all are
brethren. What then is his conduct towards his fellow
man? Of course he will treat him as a brother. He
will do him no injury; but strive to promote his good.
How diflerent, then, the practice of these two men ! all
owing to a difference of faith in regard to man's relation-
ship and destiny. Hence we say a correct faith is neces-
sary. We may grant the truth of the saying, "No mat-
ter what a man believes if he only does right;" and then
say that a correct faith is necessary. For with no faith,
or a bad faith, he is not so likely to do right. A good
faith, then, is the foundation of good works.
On the other hand, a good faith without the corres-
ponding good works, is of biit little consequence. "Faith
without works is dead," said an apostle; as much so, as
the body without the spirit is dead. Indeed, if the faith
be good, and the conduct or life bad, it appears much
worse. To prove this, take the case of the profane
swearer, already referred to. If he believes God to be
his enemy, and disposed to make him miserable to all
eternity, he may with a better grace take his name in
vain; or if he believes God will curse some of his fellow
men for ever, he may, with more propriety, call upon him
SERMONS. 203
for vengeance on one whom he hates. But how very un-
seemly would it appear for one to do this, who believes
God to be the Father and Savior of all! It would be like
an old patch on a new garment; nay, worse; it would be
like an unsightly rent. Could you as consistently worship
the sun as God, as can the pagans? No. Why not? —
Because you have a different knowledge; you have more
light than he. Hence arises the saying, that Universal-
ists should be the best people in the world. Why? Be-
cause ihc'irfailh is the best. For one who believes in the
universal fraternity of man, to indulge in anger, hatred,
revenge, cruelty and oppression, is the most inconsistent
thing to be witnessed under the sun. Hence, brethren,
if we do not strive to bring our life and conversation to
correspond with our glorious faith, we may well be ob-
jects of ridicule for angels and men. If we habitually do
wrong, when we have so heavenly a doctrine, greater will
be the contrast; and to greater disadvantage shall Ave
appear. If we were only in the dark — if we only knew
not the truth, we mioht then not be so careful about our
conduct : it would not be so much noticed. Many un-
sightly things may pass unnoticed in the night; but when
the stm rises, then we see all their deformity. This is
the principle of God'^s government over man. "The time
of this ignorance God winked at, but now commandeth
all men every where to repent." "He that kncAv his
master's will and did it not, shall be beaten with many
stripes; but he that knew not his master's will, and did
things worthy of stripes, shall be beaten with few." "It
is required of a man according to what he hath, and not
according to what he hath not." Now if ^re profess the
glorious, heavenly doctrine of Universalism — if we have
the time faith, and yet sin, our guilt will be greater than
if we had less light. To us the Sun of righteousness has
risen with healing in his beams; and we should see to it,
that we walk as children of light, and not as children of
darkness.
Having made these general remarks on the necessity
of a correct faith and a corresponding correct life, we pass
to notice those things which we must add to our faith so
that it may be a living faith. We take it for granted, that
you have the foundation laid — even the faith in the Rock
204 SERMONS.
of Ages, as the savior of the world ; and are ready to
build the superstructure, a temple meet for the Holy Spirit
to dwell in. Now then to our faith, let us add virtue;
and to virtue, knowledge; and to knowledge, temperance;
and to temperance, patience; and to patience, godliness;
and to godliness, brotherly kindness; and to brotherly
kindness, charity.
Virtue is the thing first mentioned here, Avhich we must
add to our faith. In a general sense, we use the term
"virtue" to signify upright and Christian conduct in all
things. But if Peter used it in this sense here, it had
been unnecessary for him to add more; for with this sig-
nification it would include most of the things mentioned
afterwards; all of which are called virtues. But we are
informed that the word here rendered "virtue," means
courage, fortitude. If so, how important to the Christian!
especially, when viewed as a Christian soldier, engaged
in a holy warfare. There are not only evil-doers who
have received the Gospel of impartial grace, but many
are coioards. Such persons do not enjoy the liberty Avhich
the Gospel is designed to give. They dare not make it
known to the world that they hold the faith of the "sect
which is every where spoken against." They put their
light under a measure, because, forsooth, they have not
courage to meet the scoffs, the frowns, and the jeers of
our enemies. Poor men! Would they might enjoy the
freedom wherewith Christ makes free, and cease to be
slaves. Let us all, then, who have faith, add to it forti-
tude, and true Christian courage, so that we may boldly
profess it to the world.
But there are other things in the Christian's life which
call for a degree of fortitude which many do not possess.
Take one example, for an illustration, to mention no more.
Many persons, if they have done wrong, if they have in-
jured another, or, if a misundcrstandino' arises, will per-
sist m their former coxirse, even after they are convinced
that it is Avrong. If they have done wrong, they will not
confess it; if they have injured a brother, they will not
ask the forgiveness which the Christian is commanded to
ask; if a misunderstanding arises, they seek no explana-
tion, nor receive it when proffered. Why? Because they
lack courage, true Christian fortitude. They fear some-
SERMONS. 205
thing may be said derogatory to the dignity of their char-
acter. They fear to be thought not persons of sjnril,
having a high sense of honor. Tlie case of such is simi-
lar to the boy who committed a wrong, because his play-
mates told him he durst not do it. He was afraid of
being called a coward. The Lord give us all courage to
do right, notwithstanding what the Avorld may say. It is
better to have the approbation of God and our own con-
sciences, than of all men besides.
Next, having the true faith, and the courage to profess
it among men, and to live iip to its principles, in face of
all opposition, let us add to this, knowledge. This knowl-
edge does not refer to the first "principles of the doctrine
of Christ," of which Paul speaks; for we are supposed to
be already in possession of these; without them we could
not have faith. But leaving these, we are to go on unto
perfection; not only in our manner of life, but in knowl-
edge. As the author of our text has directed us, we
should "groio in grace, and in the knowledge of our Lord
and Savior Jesus Christ." He is but a poor Christian
who don't grow in knowledge; a poor citizen of the king-
dom of heaven. No man can become a perfect Christian
at once. As Paul has said, he is first a babe, and from
that he may become a man. But that man is deserving
of compassion and pity, who always remains a babe in
Chi-ist, and never becomes a man of perfect stature.
Those, however, who do not grow in knoAvledge, will re-
main such. Perhaps I should not say this; they will die.
As food is to the body, so is knowledge to the mind, the
soul of the Chi'istian. As a man will die if he does not
partake of food; so will the Christian die who increases
not in knowledge. And this will be a second death; he
will return to the same state in which the Gospel found
him — dead. Jude speaks of some in his day, Avho were
"twice dead." I presume the cause of this was, they did
not grow in knowledge; they kept not their first estate.
We have many things to learn before we "all come in the
unity of the faith and of the knowledge of the Son of
God, unto a perfect man, unto the measure of the stature
of the fulness of Christ; that we henceforth be no more
children, tossed to and fro by every Avind of doctrine, by
the slight of men, and cunning craftiness, whereby they
206 SERMOwe.
lie in wait to deceive." Let us then resolve not to remain
children — mere babes in Christ, but to^o on, grow in
knowledge, till we come to the stature of men and women.
Let us strive to become more fully acquainted with our
duty to God, to our fellow men, and to ourselves, and then
endeavor to do it. Let us become more and more ac-
quainted with the character of our heavenly Father; so
that we may better obey the injunction of our Savior,
"Be ye perfect even as your Father in heaven is perfect."
Let us grow more and more in the knowledge of his de-
signs and purposes towards us; so that we may love him
more, and render him a more hearty obedience. Let us
become better and better acquainted with the character of
the government which he exercises over us; that we may
be ready to "justify the ways of God to men."
"And to knowledge, temperance." This is very im-
portant; an intemperate man makes a miserable Christian.
I have reference to intemperance in drinking, particularly;
and to intemperance in any and every thing. The drunkard
is not the only intemperate person. There are other kinds
of intemperance besides this, and almost as ruinous to the
happiness of men. Every passion, or feeling of the mind,
when carried to excess, is a species of intemperance; and
there is a great deal of this in the world. The man who
is governed so much by the love of approbation as to do
things wrong, in order to gain the applause of men, is in-
temperate in this. The man who carries a personal pique
to that excess as to be unwillinfj to forgive an offendintj fel-
low man, is certainly intoxicated; he has not to his knowl-
ed^ added temperance. He who will pursue any one
who may have injured him, to the destruction of his char-
acter or reputation, is very much wanting in temperance.
The elder brother, in the parable, carried his feelings of
indignation to such an intemperate extent, when he was
unwilling to receive the returning, wandering prodigal.
He was unwilling to forgive what Avas past, and say no
more about it, and receive the long lost brother with joy
and rejoicing. In this life we are "subject to vanity," and
liable to err, and go astray. "Let not the sun go down
on your wrath," is the injunction. Where this is violated
there is intemperance. Brethren, if God bears with us,
let us bear with one another. The Lord forgive us! if
I
SERMONS. 207
any of lis have not added to our knowledge, temperance.
As we said in our introductory remarks, so we now re-
peat. As the Universalist's faith is the best; so his hfe,
conduct, and conversation should be the best. The
knoAvledge we have, or profess to have, should restrain
us from this, and every species of intemperance.
"And to temperance, patience." Patience is not among
the least of the Christian graces. Paul, in an epistle to
Timothy, says to him, "But thou, man of God, flee
these things; and follow after righteousness, godliness,
faith, love, patience, meekness." Patience is needed at
many times, and on many occasions, and under various
circumstances; but mostly in time of trouble, distress,
sorrow, affliction and tribulation. Paul says to the Ro-
mans, "We glory in tribulation also: knowing that tribu-
lation worketh patience; and patience, experience; and
experience, hope; and hope maketh not ashamed." He
said to the Thessalonians, "We glory in you in the
churches of God, for your patience and faith in all your
persecutions and tribulations that ye endure." The au-
thor of our text uses the following language: "For this is
thankworthy, if a man for conscience towards God endure
grief, suff"ering wrongfully. For what glory is it, if, when
ye be bufleted for your faults, ye shall take it patiently?
but if, when ye do well, and suff"er for it, ye take it pa-
tiently, this is acceptable with God." This, then, is the
manner in which the Scripture writers speak of patience.
The first followers of the Savior were greatly persecuted;
many were their enemies, who sought to take from them
their happiness, and even their lives. They had many
opportunities to exercise patience. We are not called to
suffer what they did; for thanks to the freedom which
God has given us, we can receive such religious opinions
as appear to us right, without fear of losing our property
or hves by it. Although none dare carry their opposition
to this extent, yet they endeavor to destroy our reputation
and character. They will point at us as the off-scouring
of the earth; as holding most licentious sentiments and
practices. The primitive Christians, and even our Savior
himself, were charged with the same. " If they have
called the Master of the houseBeelzebub, how muchmore
they of the household!" This being so, brethren, let
208 SERMONS.
US remember, that if, when we do well, and think well,
and speak well, we suffer for it patiently, this is accepta-
ble with God. God forbid, however, that we should be
obliged to exercise patiencein suffering for wrong doing.
There is no glory in this; none at all.
But we must exercise patience towards our fellow men,
in their errors, frailties, and foibles; knowing that we too
are liable to the same. We can not look for perfection in
this life; we shall not find it, if Ave look for it. Hence
we should not indulge in unmeasured denunciations of our
fellow men, when we think they are out of the way. It
is no way to reform a man, to exercise towards him a bit-
ter, unforgiving spirit. A man was never reformed by
this; never will be. If we wish to get along in this im-
perfect, sinful state of existence, we must bear and for-
bear with each other. Brother Universalist! what if God
should be as impatient with you as you are with your
brother? O! let us remember that we are all sinners; let
us bear and forbear with each other, and help each
other along in the Christian course. Let us exercise
heavenly patience toward those who do not think pre-
cisely as Ave do, or act precisely as Ave Avould like to have
them. But let us mildly and faithfuUj^ strive to bring
them to the knowledge of the truth, and the practice of
the precepts of the Gospel. "Mortal man," it is said,
"should not keep immortal anger." Such a spirit is alto-
gether inconsistent with the injunction of our text.
"And to patience, godliness." Godliness is defined to
be "piety, belief in God, and A-eneration for his character
and laws; a religious life." This should follow that trib-
ulation that worketh patience. An ungodly Christian
would be a curious sight to behold. An ungodly Christ-
ian ! did I say? That Avould be a solecism, a contradic-
tion in terms. It Avould be like talking of a bond free-
man, or a drunken temperate man, or a foolish wise man.
I will not say an ungodly Christian, but an ungodly j9?'o-
fessor of Christianity. Brethren, have we added to our
patience, godliness? If not, Ave ought not to call ourselves
Universalists — Christians. The prayer of Paul is, "that
we may lead a quiet and peaceable life in all godliness
and honesty." "Godliness Avith contentment is great
gain," says the same apostle. He also tells Timo-
SERMONS. 209
thy to exercise himself unto godliiiess, "For," says he,
"bodily exercise profiteth little; but godliness is profitable
unto all things; having promise of the life that now is,
and of that which is to come." The ungodly man is
without this; "he is without hope and without God in the
world." Man's mind is so constituted that he can not fully
receive the promises of God while he remains an ungodly
sinner. The "Almighty has so ordained it, that if a man
is disobedient and sinful, he can not have the same trust in
him, can not so rely upon his promises as if he were a
goop man. The poor prodigal realized this. The father
loved him, notwithstanding his disobedience and wicked-
ness; biitthe prodigal didn't realize it. He knew himself
to be guilty; and hence his highest request was, to be
made like unto a hired servant. So with Joseph's breth-
ren. Notwithstanding his goodness to them; notwith-
standing he had forgiven them, and told them not to
trouble themselves about their former treatment of him;
yet when Jacob was dead they came to him and besought
him in the name of their reverend father, not to take A^en-
geance on them for their former ill-treatment of him.
Now Joseph, all the time, was disposed to do them good;
but on account of their wickedness, Ihey could not believe
him. Thus it is, with God and the sinner. God loves
all, and does all good, and promises great blessing to all
hereafter; yet the transgressor of his law cannot fully
believe him; it is a sad consequence of his sins. Breth-
ren, shall we not think of this, and profit by it? Let us
not have a feigned godliness; away with all such hypoc-
risy! Paul tells Timothy of some such, who "have the
form of godliness, but deny the power thereof." This,
above all things, is abominable; for a man to profess what
he is not; in the language of another, "to steal the livery
of the court of heaven to serve the devil in." Nothing is
so despicable as to see a man professing to be what he is
not. Remember the Pharisee who went up to pray; and
forget not the poor publican by his side.
"And to godliness, brotherly kindness." Brotherly
kindness — what is meant by this? towards whom is it to be
exercised? Ans. To those of the same faith. Says an
apostle, "Do good unto all men as you have an opportu-
nity, but especially to the household of faith." True, all
210 SERMONS.
men are our bretliren, but Christian believers are breth-
ren in another and a better .sense. They are united in
one band, for the promotion of the cause of God, holding
the same glorious faith. Especially to these, then, should
brotherly kindness be manifested. There are many ways
in which this injunction is violated; and there are many
ways in which a Avant of it is shown. It not only requires
kind actions toAvards one another, but forbids every thing
that has a tendency to injure a brother. It is utterly op-
posed to every species of evil speaking, hati-ed, revenge,
or any evil passion. There are many occasions on which
this heavenly spirit is called for. As I have already said,
we are all liable to err, and wander from the path of duty.
We all know and feel this to be so; we read it most clear-
ly on the pages of our past experience. Said our Savior,
"It is impossible but that offences will come." Now in
this case, what does the spirit of brotherly kindness dic-
tate? That we shall seek revenge and retaliation on our
offending brother? If he is disposed to acknowledge his
fault, shall we not accept of his acknowledgment, and
bury the past in oblivion? Brethren! if we can not, if
we will not do this, how can we pray God, "Forgive our
trespasses, as we forgive those that trespass against us?"
Possessed of a spirit of unforgiveness, such a prayer
would be solemn mockery! Then, brethren! Universal-
ists! as you value your own peace and happiness; as you
wish the prosperity of our Zion, and the promotion of the
cause of truth, and the emancipation of the human mind
from bigotrj", superstition and sin, to godliness and broth-
erly kindness, I beseech you by all that is desirable in
the truth, and the happiness of mankind, ^br^e^ it not.
"And to brotherly kindness, charity." This is the last
of the graces which the apostle mentions in our text; and
the most important, the most heavenly, the most godlike
of all. To be charitable, as we generally use the word, is
to put the most favorable construction on the motives and
actions of our fellow men; also, to assist the poor and
needy. However important this may be; and it is very
important, but included in Avhat has been already said, the
word here rendered charity has not this signification. It
signifies love, in the most extensive meaning of the word.
To learn where Paul placed charity or love, how high in
SERMONS. 211
the scale, we have only to hear him say to the Collos-
sians, "And above all things, put on charity, which is the
bond of perfectness.'' Mark the expression — "above all
things." Love, then, is the all in all of the Christian.
It is a sine qua non in the Christian's character. He also
said to Timothy, "Now the end of the commandment is
charity, [/or*?,] out of a pure heart, and of a good con-
science, and of faith unfeigned." And our Savior said,
"Love is the fulfilling of the law." And John said, "He
that loveth not, knoweth not God; for God is love." —
"God is love; and he that dwelleth in love, dwelleth in
God, and God in him." The man, then, Avho is lacking
in this, lacks the one thing needful. He can not with the
least propriety be called a Christian. You av ill under-
stand that this is somewhat different from the brotherly
kindness just mentioned. This extends to the brethren;
that to all men. The one is for friends; the other for
enemies. Both alike enjoin the doing of good, and forbid
the doing of evil.
I can not leave this part of our subject without quoting
what Paul says on charity, or love, (for the same word Is
used in both places, and means the same thing,) to the
Corinthian brethren. This may show why the author of
our text places it last of all, and above all. It finishes
the superstructure, built on faith as the foundation. It is
the greatest ornament of all, and shines brightest in the
constellation of Christian graces. But let us hear Paul.
"Though I speak with the tongues of men and of angels,
and have not charity, I am become as sounding brass, or
a tinkling cymbal. And though I have the gift of proph-
ecy, and understand all mysteries, and all knowledge;
and though I have all faith, so that I could remove moun-
tains, and have not charity, I am nothing. And though
I bestow all my goods to feed the poor, and though I give
my body to be burned, and have not charity, it profit me
nothing. Charity suffereth long, and is kind; charity
envieth not; charity vaunteth not itself, is not puffed up,
doth not behave itself unseemly, seeketh not her own, is
not easily provoked, thinketh no evil; rejoiceth not in
iniquity, but rejoiceth in the truth; bcareth all things, be-
lieveth all things, hopeth all things, endureth all things.
Charity never faileth : but whetlier there be prophecies,
212 SERMONS.
they shall fail; whether there be tongues, they shall
cease; whether there be knowledge, it shall vanish away.
. . . And now abide th faith, hope, charity, these three;
but the greatest of these is charity."
Thus, brethren, have Ave gone through with what Peter
has commanded us to add to our faith. May the exam-
ination not be in vain. I have already mentioned some
motives that should induce us to do this; but I wish now
to present for your consideration the motive mentioned by
Peter. It is this : Whereby are given unto us exceeding
great and precious promises; that by these ye might be
partakers of the divine nature, having escaped the cor-
ruption that is in the Avorld through lust: then follow the
words of our text. Hence it is because of the exceeding
great and precious promises that are given us. The
greater the promises given us, the greater our obligation
to obey the injunction of the text. And here suffer me
to repeat again the sentiment already expressed and re-
peated : As Universalists have the best doctrine under
heaven; so they should be the best people under heaven.
For, brethren, if we have not exceeding great and pre-
cious promises, who have? As much is given us, then,
much is required of us. As a consequence of obeying
the injunction of our text, the apostle mentions this: "For
if these things be in you, and abound, they make you
that ye shall be neither barren nor unfruitful in the
knowledge of our Lord Jesus Christ. But he that lack-
eth these things is blind, and can not see afar off, and
hath forgotten that he was purged from his old sins."
Brethren! let us give all diligence, add to our faith, vir-
tue; and to virtue, knowledge; and to knowledge, tem-
perance; and to temperance, patience; and to patience,
godliness; and to godliness, brotherly kindness; and to
brotherly kindness, charity.
THE PROPER MOTIVE.
Romans xii. I. "I beseech you therefore, brethren, by the mercies
of God, that you present your bodies a living sacrifice, holy, acceptable
unto God, which is your reasonable service."
The great apostle of the Gentiles, who is the author of
our text, was well acquainted with the principles of human
nature; he knew well what were the springs of human
action, and the best means of putting them in motion.
He had also great zeal in the cause of his Master, and
that zeal was according to knowledge. With this, he
possessed an ardent love for his brethren of the human
family, and was willing to make any sacrifice to promote
their happiness, to enlighten them, to bring them to a
knowledge of the truth, into the "kingdom of Christ," —
" of heaven." His whole life shows most clearly his zeal
and love. And his success was commensurate with his
labors, as the establishment of the several churches to
which he addressed his epistles abundantly testifies.
Such being the case, those who would speak of the
unsearchable riches of Christ, and enforce his precepts,
should pattern as much as possible after this chief of the
apostles. You will perceive that in uttering the words
which are the subject of our reflections, he did not
attempt to bring about the subject he had in view, by
frightening his Roman brethren b)^ the representation of
woe and misery, in a future world. No, far from that.
But his language was, " I beseech you by the mercies of
God." Constantly bear in mind what we said of Paul's
knowledge of the best means of moving men's hearts to
love and serve their Father in heaven; for if we show that
he took other motives to place before the people to move
them, than the fear of endless woe, it will be a mild
rebuke to those who take a different course, and you will
214 SERMONS.
see the greater propriety in wliat may be said on this
occasion.
The love and mercies of God are, then, the themes on
which he dehghts to dwell; lovely, surpassing lovely, are
they too! And in the discussion of this subject, we shall
be led to speak of some of these "mercies of God,"
which Paul would have to bear on our minds, to induce
us to obey this injunction; but Avhei-e to begin we know
not, for they are manifold — innumerable. Yet we may
profitably select a few, such as most readily manifest
themselves to our minds.
First, then, " He hath made us, and not we ourselves."
Is not this a mercy, an unspeakable blessing? We will
grant, if any of these creatures are to suffer an eternity
of misery, that their existence would not be a blessing;
but thank God ! we believe no such thing. Such a
thought is unworthy such a being, and we reject it. He is
our Father, for he is the Father of the spirits of all flesh,
and " hath made of one blood all nations of men, to dAvell
on all the face of the earth."
Then we are his children — " his offspring." Viewing
him, then, as our Father, and ourselves as his children, is
not our existence a blessing, even not taking into the
account a more glorious existence beyond this? Most
assuredly. Just survey for a moment, the " good things,"
even of this life. Look on that lovely wife, that beloved
husband, that dear child, that beloved parent, those
brothers and sisters, and all those dear friends by whom
you are surrounded; look above, and view that shining
lumiaiary, which shines both " on the evil and on the
good;" see that innumerable host of stars, which charm
our vision, and serve to raise our grateful orisons to him
** who hath made them all;" remember the "rain which
cometh equally on the just and unjust;" look around, and
see the earth teeming with all that can charm the eye, or
satisfy want; hear then the singing of the feathered tribes,
and the murmuring of the waterfall; then tell me if you
can, this life is not a blessing.
How different it might have been from what it is. We
might have been in the "blackness of darkness." We
might have heard nothing but horrid discord. Every
smell might have been offensive, and everything bitter to
SERMONS. 215
the taste. Pain might have been our element; sorrow
and woe might have tilled up the cup of our existence.
But ah! how different is our real condition! Surely,
" God is ffood unto all, and his tender mercies are over
all his works."
But do you say, Man is subject to pain and sorrow, and
hence his life is a curse! But I will show you, brother,
that this goes not against our position. Had you known
the pleasure of eating, if you were never hungry? — of
drinking, if never thirsty? Would you have known the
value of friends, if you never had need of them? Would
you have enjoyed rest had you never been weary? Is
not love more lovely when contrasted with the hatefulness
of hatred? It is so. We judge only from contrast and
comparison. It is well, then, that this life is checkered
with the ills of humanity, even not taking into the account
a future life, where sorrow or sighing shall never enter.
Then Ave shall prize immortal life, from having known
death. The joys of immortal glory will be heightened
from the remembrance of our ills here. Scriptvxre also
sustains us in our position. " He chasteneth us for our
good." " For these light afflictions, which are but for a
moment, sliall work for us a far more exceeding and
eternal weight of glory." But tell me candidly, did you
believe that death was the end of man, would you wil-
lingly give up life? This will prove you; you would not,
one of you. Life, then, is good; and as it Avill appear still
more clearly before we close, God was good in giving it
to us. " The mercy of the Lord endureth forever."
Let us contemplate now, for a moment, blessings of a
different character, and of a still higher order. I mean
the spiritual blessings of the mind — the soul.
First, then, of this kind, we would reckon a revelation
of God's will to man. This surely is an unspeakable
gift. That we may appreciate it the more fully, let us
imagine for a moment, what would have been our condi-
tion — the condition of the world, had Jehovah never made
a revelation of his will and purpose to man — fallen, ignor-
ant man. Ah! we should have been surrounded with
Cimmerian darkness; no ray of light would have pierced
the cloud of our mental vision, to point us to a glorious
life beyond the grave. Sorrow and mourning would have
216 SERMONS.
hung over all people. Surely we should have been
" without hope and without God in the world." Life
would have been a dreary waste, where we should rise,
sport awhile, and, as far as our hope was concerned, sink
down to the shade of eternal night. But thank God! he
has not left us to grope our way in this state of darkness;
but has made known to us his will and gracious designs
towards his Avayward children. This contains the prom-
ises of a Savior, and it also contains for us an account of
his life, death, and glorious resurrection, by which " he
brought hfe and immortality to light."
It also contains those "exceeding great and precious
promises," which he has been pleased to make to man.
This, then, is a great blessing; it must have been a dictate
of mercy to bestow it on man, weak and ignorant as he
was. Let us prize it as we ought, and make it the " man
of our counsel;" let us study it that thereby our faith
may be strengthened, and we learn what will best pro-
mote our peace and happiness.
2. The gift of the "Savior of the world." We are
utterly unable to do justice to this part of our subject.
Angels, even, would fail here. The apostle John took
this as the most fitting to illustrate the pure, unquencha-
ble, and unbounded love of our heavenly Father. Noth-
ing could show it more clearly or fully. Hear him. " In
this was manifested the love of God towards us, because
that God sent his only begotten Son into the world, that
we might live through him. Herein is love, not that we
loved God, but that he loved us, and sent his Son to be a
propitiation for our sins." " God is love," and this love is
most fully manifested in his Son — " a light to lighten the
Gentiles, and the glory of his people Israel." He was
full of the spirit of his Father and his God; "He knew
no sin, neither was guile found in his mouth." He came
on an errand of mercy to a lost world — to save his people
from their sins, and the consequent evils. "He went
about doing good." He healed the sick — gave sight to
the blind — ears to the deaf — feet to the lame — life to the
dead! He gave us instructions Avhich Avill make us wise
unto the salvation of our souls from sin and sorrow; "he
led captivity captive, and gave gifts unto men." He
tasted death for every man, and by his resurrection
SERMONS. iW
brought life and immortality more fully to light. He in-
structed us as to the parental character of God, his care
for his children, and his plans for their eternal bliss in the
glorious regions of immortality. Doing the will of God,
e is to enlighten and save a lost world! " Blessed be
God and the Father of our Lord Jesus Christ." Adora-
tion, praise, thanksgiving, and everlasting obedience, be
rendered unto his great name! Well might the heavenly
host cry, at his birth, " Glory to God in the highest! and
on earth peace, and goodwill towards men." Well might
John say, " Every creature which is in heaven, and on
earth, and under the earth, and such as are in the sea,
and all that are in them, heard I, saying, Blessing, and
honor, and glory, and power, and riches, and wisdom, and
strength, be unto Him that sitteth upon the throne, and
unto the Lamb forever!" If any thing is to viove our
hearts to love and adore Almighty God, it is the contem-
plation of his infinite goodness in giving his Son to be the
Savior of the world. "0! the depth of the riches both
of the wisdom and knowledge of God."
3. It remains for us now to notice, more particularly
than we have done, the will of God in relation to the
future condition of man, as made known to us by the
promises given us in his word.
Here, too, is a field which is inexhaustible. We do not
expect to do justice to it; but we Avill not hence leave it
entirely alone, but will cull a few of the brightest of thes.;
blessed promises, and hold them up to our view, and per-
haps our hope may be confirmed by it, our views of God's
character exalted, and our hearts made better. We think
we are right in taking this course, from the example of
Paul himself. " Having these promises, dearly beloved,
let us cleanse ourselves from all filthiness of the flesh and
spirit, perfecting holiness in the fear of the Lord." Thus
you see the promises were brought into requisition, for the
purpose of persuading his brethren to lead a "life holy
and unblamable in the sio-ht of God." Havino- therefore,
his example, we pi'ooeed with the more confidence. But
where shall we begin? We are at a loss to knoAV. Let
us look a moment at the first promise. " The seed of the
woman shall bruise the serpent's head." Whatever may
be that serpent .spoken of; whether an omnipresent, and I
19
218 SERMOK5.
had almost added almighty devil, or the lust, by which,
when we are tempted, we are drawn away, or what not,
this promise is big with meaning and mercy. It gives us
to understand that the source of evil will be taken away,
and undoubtedly refers to the time when there shall be an
" end of transgression, and sin be finished." You know
wlien we bruise a serpent's head we destroy him entirely.
So in this case, all evil shall be destroyed, "root and
branch." Our heavenly Father was actuated by mercy,
then, when in the infancy of the world, he promised an
end to all the evils which might afterwards spring up
in it.
We come along up a few centuries, and we find some-
thing a little more clear on this subject. It was called the
Gospel. A sacred writer speaks thus of it: " God preach-
ed before the Gospel unto Abraham, saying, in thy seed
shall all the nations of the earth be blessed." This is a
short commentary on the last. Here the same "seed" is
brought to view as Jesus Christ. Not only is sin with all
its concomitant ills to be destroyed, but alt the families of
the earth are to be blessed, absolutely blessed in him.
Now let us hear one of the prophets of the Lord.
"The ransomed of the Lord shall return and come to
Zion, with songs and everlasting joy upon their heads,
and sorrow and sighing shall flee away." Sweet assur-
ance! But who are the "ransomed of the Lord?" Let
Paul answer. " For there is one God, and one Mediator
between God and men, the man Christ Jesus, who gave
himself a random for all , to be testified in due time." It
is often said, " He tasted death for every man," " died for
all," and other like expressions. But what does the
prophet say about these — alU " They shall return and
come to Zion Avith songs and everlasting joy." This Zion
must be the spiritual Zion — immortal glory, for that cannot
be witnessed while men are " subject to vanity," as they
are here. This then is the manner in which it is "to be
testified" — they shall receive everlasting joy, and who
could ask better testimony?
Let us next notice what our Savior said on this subject at
a certain time, in his reply to the Sadducees in relation to
the resurrection of the dead. Hear him. " They that
shall be accounted worthy to obtain that world, and the
SERMONS, 219
resurrection from the dead, neither marry, nor are given in
marriage; neither can they die any more; for they are equal
unto the angels; and are the children of God, being the
childivn of the resurrection." What! equal unto the angels!
It is even so. Just reflect for a moment, on this great
change. Noiv we are sinful and in consequence unhappy;
then we shall be holy and supremely happy; for angels
undoubtedly are, and we are to be like them. Now we are
ignorant; //ie« we shall be wise. Now y^e are weak; then
we shall be strong. Noto we are corruptible and subject to
decay; then we shall be incorruptible and subject to no
decay. Now in dishonor; then in honor. Now we see
wars, contentions, jars, and quarrels; then peace, concord,
and harmony. What a change is this! and we shall expe-
rience it, if the word of the Son of the Most High be truth,
which we cannot doubt. JSTor is this all. " Neither can
they die any more." What! ma?/, poor, weak, frail, mortal
man, be brought to a state where he can die no more. Go
view the place of yonder dead; call to mind the nations
that have lived, but now lie in the dark receptacle of all the
dead; contemplate that man of grey hairs tottering over
the grave, and remember that once he was as young and
active as we, and that we shall all soon lie in the narrow
house; then hear the immaculate Son of the Most High
say, " Neither can they die any mor:e," and can you refrain
in the fulness of your soul, from crying out, Thanksgiving,
and praise, and glory, be unto him who is the Author of
this bright and glorious assurance, which, if we trust in it,
will be an " anchor to the soul, sure and steadfast, entering
into that within the veil!" Ah! my brethren, you cannot.
Once more. " They shall be the children of God."
Did you ever think of that! We are noiv his children,
" his offspring," and all " we are brethren;" but then we
shall be peculiarly so; for we shall be "born again," we
shall be like him, we shall be peculiarly near him. We
shall be emphntJcally his children; for we shall render him
that obedience and that homage which is his due. God
grant that we may commence that obedience here on earth.
But some may say here, this blessing is not for all, it
may not be for us; it is only for those " Avho are worthy
to obtain that world, and the resurrection from the dead."
But, brother, who are worthy? Hear Paul. " As in
220 SERMONS.
Adam all die, even so in Christ shall all be made alive."
"We have hope towards God, of the resurrection both of
the just and the unjust." If any do not " die in Adam,"
they may possibly not be " worthy to obtain that world,"
and if so, there are some who are neither "just or un-
just." But this number will be very small.
Thus, we have laid before you the promise which God
made to our first parents; this promise renewed to Abra-
ham; one of the prophets' view of this matter; and of the
Son of God himself. And in view of these, have we not
reason to rejoice and be exceeding glad for these unspeak-
ably precious promises!
IJut we are not done yet. We have something still later,
and still more clear and pointed. We shall bring the evi-
dence of only one of the followers of Christ, and he the
author of our text — Paul. He has been laboring to prove
that all are under sin and unbelief, the blindness of Israel,
the subsequent salvation of that people, together with the
"fulness of the Gentiles;" and to .sum it up, he says,
" For of him, and through him, and to him, are all things,
to whom be glory forever!" Did you reflect on the ful-
ness of the meaning of these few words? Let us analyze
it. "For of him are all things," that is, all things were
made by him; all spring from him; he gave us life and all
its blessings; "and through him," that is, "in him we
live, and move, and have our being;" he preserves us, sus-
tains us, and keeps us from evil. What more? " And to
him are all things." All the creatures he hath made and
sustained here, shall return to him, and dwell in his pres-
ence forever. What a thouoht! Ah! well mio-ht Paul
immediately after say, "I beseech you by the mercies
of God."
One piece of testimony more, and we are done on this
point. It surpasses all the rest in clearness and fulness,
if it be possible to surpass them. It is from the same
Avriter in his representation of the resurrection of the dead,
and which is, perhaps, more full and extensive than we
have in all the Bible besides. " Then cometh the end,
when he shall have delivered up the kingdom to God,
even the Father; when he shall have put down all rule,
all authority and poAver. For he must reign till he hath
put all enemies under his feet. But when he saith, all
SERMONS. 221
things are put under liim, it is manifest that he is excepted
who put all things under him. And when all things are
subdued unto him, then shall the Son also be subject unto
him that put all things under him, that God may be ALL
in ALL." What a consummation! Well worthy the
Lord God Almighty! None but he could have conceived
it; none but he can execute it. Men and angels would
fail in describing the glories of that scene. It is above
human or even angelic intellect to scan the fulness of this
blessing. Why, only think of it! God all in all. But
what is God? " God is love." Then we might say, Love
shall be all in all. I am incapable of making this any
clearer to you, of making it appear any more glorious and
lovely than it is now. There it is, " God — Love shall be
all in all," written, as it were, in characters of light.
We could say with the Psalmist, "Oh that men would
praise the Lord for his goodness, and his wonderful works
to the children of men." "Bless the Lord our souls, and
all that is Avithin us bless his holy name."
How blessed are we in having this light shed upon us;
that we are enabled to believe it, and rejoice in the hopes
which it inspires. Surely, brethren, we have reason to
"rejoice with joy unspeakable and full of glory."
Thus we have pointed out to you, feebly indeed, but
truly, we hope, some of the blessings which our heavenly
Fiither has bestowed and designs to bestow upon us. But
our duty is not yet done. The inquiry Avill arise, "What
of all this? What conclusions shall we draw from the
premises laid down and attempted to be proved?" Should
we leave the subject here and not answer these questions,
we should think our duty but half performed, and our
most important work not done. Should I show you the
mercies of God as clear as the sun in its meridian splendor,
and should leave it there, it would be of no avail. Let us
inquire then, what Paul himself would do Avith this sub-
ject. What conclusions does he draw? Hear him. " I
beseech you by the mercies of God, that you present your
bodies a living sacrifice, holy, acceptable unto God, which is
our reasonable service." Is it not so? Who will dare
say, that to him who will put an end to all sin, destroy the
cause of all evil, bless all nations in his Son, cause all the
ransomed of the Lord to return and come to Zion, with
222 SERMONS.
songs and everlasting joy upon their heads, and sorrow
and sighing to flee away; raise us up from the darkness of
the tomb, make us equal to the angels, that we shall die
no more; and finally subdue all things through Christ to
himself, and be all in all, the presenting our bodies a
living sacrifice, holy and acceptable, is not a reasonable
service? God forbid that one of us should say thus — of
us, who believe in a God of love and compassion, who
will do for us better than we can ask, or even think. No,
brethren, say not so.
But what is presenting our bodies a living sacrifice,
holy, acceptable unto God? Is it to perform heathen
penances, to appease a wrathful deity? Is it to torment
and afflict ourselves? Is it to give our bodies to be
burned? No, no. What is it, then? This I conceive to
be it; "to deny ungodliness and e^-ery worldly lust, and
to live soberly, righteously, and godly, in this present evil
world;" that is, "to love God with all our hearts, and our
neighbors as ourselves." This is all that is required.
This will be presenting a sacrifice which will be acceptable
unto God. Do you say we do believe in him, that he is
good unto all; and we love him and our fellow men. But
how do we know? Shall we take your word for it? You
may speak the truth, or you may not. But we have a
way by which we may judge correctly of this matter.
Hear. "Faith without works is dead." So you see, if
we only believe, and do not the works, it is a dead sacri-
fice, and not a living one. Again. " If you love me, you
will keep my commandments." Do you love God? Show
it then, by keeping his commandments.
Here we have it then. "Love is the fulfilling of the
law;" and we are required to love God and keep his com-
mandments. It would seem as if we should need no uroino-
here; for who of us can refrain from loving him with all
our mind, might, and strength, who has done and will do
.such great things for us? It is a wonder of wonders, that
men, Avho can see in God such a good and lovely Being,
should ever knowingly go contrai-y to his will. Brethren,
may we not be of that number.
Let us particularize a little. What does Paul enumerate
as constituting this presenting of the body a living sacri-
fice? Let us all remember. "Let love be without dis-
/
SERMONS/' 223
simulation. Abhor that which '.s evil: cleave to that which
is good. Be kindly afl'ectionei one towards another, with
brotherly love; in honor pi-eferring one another. Not
slothful in business; fervent in spirit; serving the Lord.
Distributing to the necessity of the saints; given to hospi-
tality. Bless them which persecute you; bless and curse
not. Be of the same mind one towards another. Recom-
pense to no man evil for evil. Owe no man any thing, but
to love one another." These are a few of the many
things which he enumerates as constituting this sacrifice.
I will name only two more, of a more local character.
We should do all we can to extend the knowledge of
this glorious Gospel which we have received, and those
ennobling views of our heavenly Father. There are two
ways to do this, but one is far superior to the other. The
first is to speak on all proper occasions, of this faith which
we have, and to support those religious institutions which
have for their object the enlightening of mankind, and the
breaking off those chains of sin, ignorance, and supersti-
tion, which keep man so low in the dust.
The other way, and that which Ave have called the
better, is to show the glorious, impartial doctrine in our
lives, both in word and deed. This is the most powerful
engine for forAvarding our cause, which we can have. If
we tell men that God loves all his children, and does them
good, but they see us, on the contrary, injuring our fel-
low men, manifesting feelings of hatred and revenge, we
can have no influence on their minds, unless it be -to con-
firm them in the rejection of a doctrine or faith, which
they see makes us no better. On the other hand, if we
manifest in all our ways that we love the Gospel, and are
willing to obey its precepts, carrying out the principles to
which we hold, suffering those who are of the opposite party
to have "no evil thing to say of us," the cause must, pros-
per; itmust go on "conquering and to conquer," We ought
not to ask any one to believe in our doctrine, unless they
see by our lives that it makes us better; and they would
do right in rejecting it. Did I not beheve that the princi-
ples of the doctrine of impartial grace carried out into
practice, would make men holier and happier, never would
I lift my voice again in its favor. May we all understand
these principles and show to the Avorld that thev are the
224 SERMONS.
best principles in the universe, by which to live and by
which to die.
Thus, brethren, we have pointed out to you a few of
those things which constitute a living sacrifice to God; and
this, St. Paul calls "reasonable." Brethren, is it not so?
If it is not, what in all the universe of God, is reasonable?
What! not reasonable to love and serve him who hath
given us such blessings and such hope! that we should
love and do good to our fellow men, who are our brethren!
Let us always keep this in view; our reward will be
great. We shall feel a calm and peace surpassing all the
short lived pleasures of this world, separate from a hope
of future glory, and a virtuous life. When on our death-
beds, we shall look back upon our past lives with a feeling
of satisfaction; we shall then have no remorse and sorroAV
for past crimes, for we shall not have committed them;
and thus, when about to leave all things earthly, we shall
have nothing to do, but to meditate on the glorious immor-
tality on which we shall soon enter.
Brelhren! by all that is great and merciful in God, by
all that is good in Heaven or earth, by all that is desirable
in life or in death, by all that is noble in man, by all that is
lovely in Universalism; let us remember these things to do
them, for this is our "reasonable service."
LIGHT.
Genesis i. 3. " And God said, let tliere be light, and there was
li-ht."
Such was the manner of the introduction of natural
light into the space where now is suspended this material
universe. When the Almighty began the creation of the
world, with the things that are in and around it, "darkness
was upon the face of the deep," while the "earth was
without form and void." Then " the Spirit of God moved
upon the face of the Avaters." He said, "Let there be
Uglit!'' The fiat of the Most High Avas obeyed: "A?id
there u^as light."
Dark, and cheerless, and gloomy, had been this Avorld
without the genial influence of light. Without this, there
had been neither beast, bird, fish or insect; nor herb, flower
or tree; neither could man, lord of the lower creation,
have existed without light. Suppose that noAv there were
no light; suppose the sun, moon and stars all struck from
being, or covered with blackness; and all those means by
which we can create light taken from us; where should we
be? Alas! for us; we should grope in darkness, not
knowing whither we went; all labor and enjoyment would
cease; the herb, the flower, and every green thing would
wither and die: we ourselves would lie down in despair,
and there remain until we were dead, dead, dead. All
these horrid consequences would follow the destruction of
light. Hence we see clearly the benevolence of the Father
of the Universe, in exercising his power to create so great,
so invaluable a blessing. Let us, then, be grateful to him,
and "forget not all his benefits;" let us imitate the spirits
above, of Avhom it is said that at this period " The morning
stars sang together, and all the sons of God shouted for
joy." Let us, moreover, Avalk as children of the light,
20
226 SERMONS.
and not as children of darkness, lest we stumble and fall;
knowing that there are those — may we not be among the
number — who " choose darkness rather than light, because
their deeds are evil."
We pass now from the natural to the divine; from the
physical to the moral. There have been periods in the
moral universe, since the time when chaos and night
reigned where now are the light and joy of this bright
world, in which it was necessary for God to say, "Let
there be light!" Many have been the times when it could
be said, " Darkness covered the earth, and gross darkness
the people!" Long and fearful have been the reigns of
moral darkness, dire superstition, ignorance, and error.
Sin and wickedness have arisen as clouds between the
minds of men and the face of God, who dwelleth in light
unapproachable. Let us glance for a moment at those
eventful eras Avhich mark the introduction of moral light
into the world; let us contemplate it in its small begin-
nings, like the tAvinklinfr of a star in the firmament: hoAV
it has progressed, and how it is still progressing, and its
final diffusion throughout the moral universe of God — as
full, and perfect, and universal, as the diffusion of natural
light through the material universe; when once more, and
with a fuller chorus, "the mornintr stars shall sing- to-
gether, and all the sons of God shout for joy."
Methinks I see a lone wanderer on the plains of the
east, — one who has left his father's house, for fear his ex-
asperated brother will take his life. I see him at the set-
ting of the bright luminary of day, taking the stones and
putting them for his pillows; he lies down, and is soon em-
braced in the arms of sleep. But lo! a ladder is set up
on the earth, and reaches to heaven; he sees the angels of
God ascending and descending upon it. He looks, and
beholds through the open space, the light of the upper
world — the ineffably bright light of him who inhabiteth
eternity. Hark! there is a sound; it is the voice of the
Lord. Let us listen. "I am the Lord God of Abraham,
thy father, and the God of Isaac: the land whereon thou
liest, to thee will I give it, and to thy seed. And thy seed
shall be as the dust of the earth; and thou shalt spread
abroad to the west, and to the east, and to the north, and
to the south; and in thee and in thy seed shall all the
SERMONS. 227
nations of the earth he hJessed." The wanderer awakes,
and methinks I hear hun exclaim, " Light!" "This is none
other than the house of God and the very gate of heaven."
Here was brought to the benighted vision of man a ray
from the abode of light and glory. Here was confirmed
the solemn promise, not long before given to Abraham,
that all the nations, families, and kindreds of the earth, are
finally to be blessed in a certain promised seed. It is not
likely that these patriarchs understood the full import of
these declarations. The light was not sufficiently clear to
enable them to see the trutli in all its fulness and glory.
It was necessary that still further revelations be made
before the full blaze of this glorious promise fall upon
the vision of mortals. Too much moral light upon the
benighted mind of man, might have the same injurious
effect as too much, and too strong natural light, upon the
eyes of a man coming out of a dark room; it might be too
dazzling.
Four hundred years pass away, and we stand by Horeb.
I look around over the world, and I see that darkness
reigns. I see men almost universally given up to idolatry,
worshipping gods that are no gods, beasts, reptiles, and
blocks of wood. Men have lost the knowledge of the
" one only living and true God;" his name is not known in
all the earth. I look again, and lo, a shepherd is watch-
ing his flock. I see him struck with wonder and amaze-
ment. What docs he behold? A burning bush uncon-
sumed. I look again, and behold the mount of God; I see
the vivid lightnings; I hear the thunders and the voice of
a trumpet. God is there ! He is about to reveal himself
once more to the children of men. He is about to say
once mofe, "Let there be light." He said it, " and there
was light;" for now was given the law. Now were pre-
figui-ed by types and shadows the great sacrifice, the Lamb
of God, who was to take away the sins of the world; and
the High Priest of our profession, the great Mediator of a
new and better covenant. Faint indeed Avas the light, yet
it was light; — so faint that it was afterwards called only a
"shadow." It was at this period that God declared his
name to be "the Lord, the Lord God, long suffering and
gracious to us ward, forgiving iniquity, transgression and
sin, and who Avill by no means clear the guilty." As this
228 SERMONS.
Avas the dawning of a bright and glorious day, let us not
despise its light; but here let us recognize the hand of a
benevolent God, having in view the happiness of his crea-
tures, leading them on step by step from one degree of
light and glory to another.
Again, "darkness covered the earth, and gross darkness
the people," when God said, "Let there be light! and
there was light:" the Sun of Righte©usness arose, with
healing in his beams, "a light to enlighten the Gentiles,
and the glory of the people Israel," — "that ti-ue light
which lighteneth every nian that cometh into the world!"
It may not be uninteresting to reflect, for a moment, on the
manner of the introduction of this light into the world, —
this great moral sun; hoAv it affected the angelic spirits, and
the glorious consequences of its advent. At this eventful
hour, not only was moral darkness predominant over the
minds of mankind, but the king of day had gone beyond
the hills of Palestine, while some shepherds were watch-
ing their flocks, gazing on the star-lit upper firmament.
When behold! there was light! for the "glory of the Lord
shone round about them." The angel of God is there.
He speaks: — "Fear not; for behold I bring you good
tidings of great joy, which shall be unto all people. For
unto you is born, this day, in the city of Da^id, a Savior,
which is Christ the Lord." " Hail! holy light, oS"spring of
heaven, first born." With joy and rejoicing we greet thee,
O thou " Savior of the Avorld!" But what follows this
glorious annunciation? "And suddenly there was with
the angel a multitude of the heavenly host prai-sing God,
and saying, ' glory to God! in the highest, and on earth
peace, good will toward men!' " Would to heaven! breth-
ren, we might all, all in this ho.use, yea, all in this lower
world, unite fervently with those spirits of the upper world,
and in one loud chonis exclaim, " Glory to God in the
highest!" that heaven, earth, and the mighty deep, might
resound with the high praises of Him who said, " Let
there be Light! and there teas light!"
Before leaving this part of the subject, let us inquire
briefly into the character of that light which the Savior
brought into the world.
Wherein did the Son of God enlighten men? In an-
swering this inquiry, we may be allowed to have recourse
SERMONS. 229
to the teachings of his apostles; for they were especially
commissioned to let the light shine among men. Hear one
of them; — Christ "hath abolished death and brought hfe
and immortality to //r//;iJ through the Gospel." Foi-merly,
the Avorld was thought to be embraced in the eastern hemi-
sphere. That there was such a continent as the American,
entered not the mind of man, until Columbus, by crossing
the trackless deep, found a neAV woi'ld. He returned to
Europe with the tidings — and Columbus was immortalized.
But what was this, compared with the discovery to men of
the light of eternity? Before this, men were in darkness.
Death was looked upon as a long, unawakened sleep, or as
the prelude to a blacker torment, or a living death. A
something which Gregory called " a death without death,
because the sufferer dies, and yet does not die." Which
Bernard called " a mortal life, and an immortal death, or
death of the life and soul; when one so dies that he lives
forever, and so lives that he dies forever." But the Son of
God went within the vail — he crossed the Jordan, and what
did he reveal as the condition of man after the dissolution
of the body? Ah! he "brought life and immortality to
light," — not death and immortality; for his language was,
"In the resurrection they are as angels of God in heaven,
neither can they die any more, but are the children of God,
being children of the resurrection." Glorious light! that
dispels the darkness and gloom that formerly brooded over
the unseen and undisturbed future. No wonder that at
the advent of the author of such light the heavenly host
should, Avith the shout of triumph, exclaim, " Glory to
God in the highest!" Well and truly did the prophet
prospectively say of this period, " The people that walked
in darkness saw great light; they that dwell in the land of
the shadoAv of death, upon them hath the light shined."
How beautiful and expressive is his language at another
time, in reference to the same subject! "Arise, shine; for
thy light is come, and the glory of the Lord is risen upon
thee. And Gentiles shall come to thy light, and kings to
the brightness of thy rising. Violence shall no more be
heard in thy land, wasting or destruction within thy bor-
ders; but thou shalt call thy walls salvation, and thy gates
praise. The sun shall be no more thy light by day; nei-
ther for brightness shall the moon give light unto thee; but
230 SERMONS.
the Lord shall be thine everlasting light, and the days of
thy mourning shall be ended." Thus it was this evange-
list prophet spoke before of the coming of this glorious
light, — ■" the light of the world.'''
Indispensable as is the natural light to our being and
enjoyment, I would almost say that the light of which I
have now spoken is far superior to that . What though
we saw all light and life in the natural world, when all was
gloom, and darkness, and fear, and night in the moral
world? What though we have a prospect Avhen the kimi-
nary of day goes down, that he will rise again, Avith the
light of another morning, and we yet feel that when the
sun of our mortal existence shall set, it shall set to rise
no more forever?- What is the illumination of the natural
eye to the illumination of the eye of the mind? How
insignificant does that sun appear, riding in all its splendor
through mid-heaven, when compared with the sun of
righteousness. When the light of one shall be extinguished
in an endless night, that of the other shall increase and
extend, grow brighter and more glorious, until the whole
intelligent creation of God shall bask in its beams. One
is only for the body, that shall return to dust as it was,
where it shall be dissolved, and where worms shall gnaw it;
while the other is for that spirit that shall return to God
who gave it, made immortal, incorruptible, glorious, and
blissfully happy.
It is with great reluctance that I pass again from the
light of this glorious Sun into the region of darkness. I
do it more readily, however, when I feel assured that I
shall find my way out again, if I only keep my eye steadily
fixed on the polar star. The Sun of Righteousness has
not ceased to shine; ah! no: but the cause of the dark-
ness is, clouds, thick, dense, wide extended clouds, have
come over his face, and obscured his light. Men "have
sought out many inventions." They have tried to create
artificial lights, and have turned away from the heavenly
light; and hence they find themselves in darkness. And
Avell they might; as if a man should himself hide from the
natural sun in a spacious cave, and think to have sufficient
fight in a Lucifer match, saying, This is the sun! At this
period I find men speaking of God as if he were an awful
tyrant, — partial, revengeful, unmerciful. I hear it said
SKRMONS. 231
that lie has prepared abodes of ineffable bliss for a part of
his creatures, while he shall doom the rest to hopeless,
remediless, ceaseless misery. I hear it said that he has
prepared a place,
» * » " Wide, and deep as wide,
Aud ruiaous as deep,"
where are heard only the shrieks of those who were placed
in this world without their consent, kept here until their
master removed them to this horrid abode of devils and
condemned spirits. I also hear men denying that there is
a God — a Supreme Ruler of the Universe. I hear it once
more said — so great is the darkness! — that death is an
eternal sleep, from Avhich there is no awakening. I find
the world tilled with fear, sorrow, mourning, and awful
forebodings of the final destiny of husbands and wives, of
parents and children, of friends and neighbors. Great
God! is the ejaculation; what is the cause of all this? has
the Sun of Righteousness withdrawn his shining?
I hear the answer from one of his prophets: " Be aston-
ished, heavens! my people have committed two evils;
they have forsaken me, the fountain of living waters, and
have hewn out to themselves cisterns, broken cisterns, that
can hold no water." Here is the difficulty. The sun
shines; but men have turned their backs on it, and sought
to create light of their own. Truly can it be said of this
period, as of the former ones: "Darkness covered the
earth, and gross darkness the people." Thousands were
sitting in darkness, and in the shadow of death.
Turn now your eye to yonder broad sea. Do you see
that vessel? There is light in that vessel — a light that
shall, ere long, diffiiise itself over half our globe. But
another than Ave sees that vessel. He is standing on the
banks of the Delaware. An audible voice seems to come
to him and say, " There, Potter, in that vessel, cast away
on that shore, is the preacher you have been so long expect-
ing." The man of whom the voice spoke drew near; the
same voice said to him, "Potter, this is the man, this is
the person whom I have sent to preach in your house."
That preacher was John Murray, the father of Univer-
salism in America.
It may now become us to inquire into the nature of the
232 SERMOxNS.
light that was now introduced into the new world, what
it revealed to us, and the consequences that have followed.
This light showed us that God was not a partial, vin-
dictive, unmerciful Being, but the Father, friend, and ever-
lasting portion of all mankind. That he is "kind even to
the evil and unthankful," loving even his enemies, which
love Avas manifested and commended by the gift of his Son,
"the Savior of the Avorld." On a more close examina-
tion, we find this to be the same light that appeared in
Judea 1800 years ago. The clouds and mist are passing
away, and showing us once more the bright disk of the
Sun of Righteousness. Hence, we may the more confi-
dently pursue it as the heavenly ray. To continue, then,
ovir remarks on its nature, and the result of its introduc-
tion into the United States. Instead of finding that our
Creator will raise some of his creatures to the realms of
light and glory, and consign others to the regions of
unending woe and despair, we learn that "all the nations
whom he has made shall come and Avorship before him, and
shall glorify his name." We perceive that all that are now
in darkness shall be enlightened, — that the vail shall be
taken away from all eyes; that all the hungry shall sit
down to the feast of fat things; that although there are
now many that weep, the time is coming, when " tears shall
be wiped away from off all faces;" that all the sinful shall
be made righteous; that all the rebellious shall be subdued
to the gentle reign of Christ, when he with all shall be
subject to the Father, that " God may be ALL IN
ALL!" Instead of showing that death is an eternal sleep,
or that men haA-e a worse enemy to fear than death, and
after death, it shows us that death is our last enemy, and
that it shall be destroyed — "sAvalloAved up in victory," —
such a victory, too, as has not been achieved since the
"taorninof stars sangr too-ether, and all the sons of God
shouted for joy." In a word, it reA'eals to us the glorious
truth of the salvation of the world! — a truth that had for
many centuries been hidden, coA'ered with the clouds of
ignorance and error. But thank God! they are now dis-
pelled, so that Ave now, — some of us at least, — behold it
in all its loveliness and glory. This light has shined into
our minds, and Ave rejoice in it. We can rejoice with ful-
ness of joy, that we have emerged from the darkness and
SERMONS. 233
midnight gloom of a false and cruel theology, into the
light of a glorious day. In the contemplation of this glo-
rious deliverance, as our imagination dwells upon the con-
trast exhibited to our minds, I may, perhaps, give utter-
ance to the sentiment of the poet in reference to another
circumstance:
" Thee, I revisit now with, bolder wing,
Escaped the Stygian pool, though long detained
In that obscure sojourn, while in my flight
Through utter and through middle darkness borne,
"With other notes than to the Orphean lyre,
I sung of Chaos and eternal night;
Taught by the heavenly muse to veuturc down
The dark descent, and up to re-ascend,
Though hard and rare; thee I revisit safe,
And feel thy sovereign vital lamp."
But I proposed to speak of the results of the introduc-
tion of this light into the new world by Murray. The
circumstances to which I have briefly referred, occurred
about 70 years ago. Murray then stood alone; none to
stand by him, — none save God and his Son. Now look
abroad, and what do you behold? That light, Avhich ap-
peared in the east, as a twinkling star, has been ditlused
almost through the length and breadth of our land. Not
entirely unlike the Star of Bethlehem, it has arisen higher
and higher, and is fast approaching the meridian, but
instead of a star we now behold a sun; — so great has been
the change! Like the stone that was cut out of the moun-
tain without hands, it was small and despised, and con-
temned in its beo-inninofs; a slight cloiid would obscure it,
as a slight touch from an adverse hand would turn that
stone from its course; — but noiv, having risen so high, and
its light so generally spread abroad, men might as well
attempt to stop the course of that stone afterwards become
a mountain, a§ to hinder the further diffusion of this glo-
rious light. It is " like the leaven which a woman hid in
three measures of meal, until the whole was leavened;"
for I have no doubt it will be extended more and more,
until all this our happy land shall bask in its rays from sea
to sea, and from the lakes to the great gulf. For behold!
instead of that one, lone, solitary preacher that God in his
goodness sent to preach in Potter's hoiise, there are noAv
234 6EKM0NS.
near 700 heralds of the cross, flying with this light, bearing
to the sorrowing sons of men messages of peace and salva-
tion. There are now estimated to be 90 or 100,000 persons
in the United States, who have seen and rejoiced in this
light; and, like the wise men of the east, have followed it
to where they behold the " Savior of the world." Besides
the public promulgation of the truth we advocate, and
many books and pamphlets on the subject, we have 18 or
20 periodicals devoted to the diffusion of the same Hght,
The cause Avas never so prosperous as noAv, — never pro-
gressing so rapidly. In view of all this, brethren, have
we not reason "to thank God and take courage?"
One practical reflection arises from this part of our sub-
ject; and I present it to you in the form of an appeal.
Will you listen to it with the same earnestness as your
speaker makes it? Brethren! if we have the light, if we
have come to the knowledge of the truth; shall we hide
that light under a measure, or shall we let it shine, so as
to enlighten all that are about us? Shall we recommend
that truth io men, or shall we smother and conceal it; that
others may not enjoy the prize we have found? Shall we
2iractice the benevolence we profess, or shall we show our-
selves most selfish and narrow minded?
In yonder dense forest there are two men. They have
lost their way, and can not find the path that leads to the
habitation of men. Night comes on, and finds them yet
bewildered in the darkness of the forest. They wander
about, shivering with the cold, and famishing with hunger,
having before them the cheerless prospect of taking up
their lodgings on the cold ground, and exposed to the
beasts of prey. When lo! one of them sees the glimmer-
ing of a taper. He leaps for joy; but immediately is
silent. He creeps from his friend, under cover of the
darkness, goes towards the light, finds the dwelling of a
hospitable farmer, who welcomes him in, warms him, feeds
him, and gives him a comfortable place of rest. While his
friend, his fellow traveler, is left in the darkness of that
forest, to suff"er through a long, long dreary night. Breth-
ren, you in common with thousands of others were lost in
the mazes of error, ignorance, and superstition. You have
seen the light of truth, and "rejoice in the hope of the
glory of God." But where are your fellow wanderers —
SERMONS. 235
your partners in fear and sorrow? Where are they? Do
you leave them still in the dark, and use no exertions to
deliver them into the light by which you walk and in
which you rejoice? If so, see yourselves as in a mirror,
in the case just supposed. my brethren! may we let
our light so shine before men, — shine in all our actions, in
our words, in all our lives, — that others seeing our good
works may glorify our Father who is in heaven. " Arise,
shine; for thy light is come, and the glory of the Lord is
risen upon thee."
Descend with me down to one more period of darkness;
and once emerged from that, I will detain you no longer.
Every voice is hushed; every eye is closed. The pall of
death hangs over this lower world. All is silence and
gloom, and black darkness. But hark! I hear a sound, as
the rushing of many waters. It is the voice of God !
speaking through the trump of the archangel. " Let
there be light!" and the voice ceases. But Avhat do our
astonished eyes behold? Ah! it is the glorious light o
eternity, issuing from the throne of God. And there
stands the congregated millions of all mankind, clothed in
the life, and light, and joy of a glorious immortality.
They shall see no more periods of darkness, " for there
shall be no night there!" Then maj^ strictly and literally
be said, what was first said in prophecy, and figuratively,
" The sun shall be no more thy light by day; neither for
brightness shall the moon give light unto thee: but the
Lord shall be unto thee an everlasting light, and thy God
thy glory. Thy sun shall no more go down: neither shall
thy moon withdraw itself: for the Lord shall be thine ever-
lasting light, and the days of thy mourning shall be
ended." And when one shall consult the records of eter-
nity, he will no doubt find it thei'e written in glowing
characters, concerning this new creation, that God said,
" Let there be light! and there was light!"
THE CHRISTIAN SOLDIER'S ARMOR.
Efh. vi. 11. " Put on the whole armor of God/'
The Christian disciple is a Soldier. Says Paul to Tim-
othy, "Thou therefore endure hardness as a good soldier
of Jesus Christ. No man that warreth entangleth him-
self with the affairs of this life, that he may please him
who hath chosen him to be a soldier."
The Christian's life is called a warfare. Says the same
Apostle, "This charge I commit unto thee, son Timothy,
according to the prophecies which went before on thee,
that thou by them might war a good warfare."
He who leads the Christian soldier to this warfare, the
Savior in whom Christians believe, is called the Captain.
Says the writer of the epistle to the HebreAvs, "For it
became him, for whom are all things, and hy whom are
all things, in bringing many sons unto glory, to make the
Captain of their salvation perfect through sufferings."
These soldiers going forth to Avarfare under this Cap-
tain, are obliged to fglit. The direction to Timothy was,
"Fight the good fight of faith." What the object of the
contest is, we are informed by Jude. He also tells how
we are to fight. "Contend earnestly for the faith once
deliA'ered to the saints."
The Christian soldier engaged in this Avarfare must
have weapons. These are provided; and Paul tells us
the nature of them. "For the weapons of our warfare
are not carnal, but mighty through God to the pulling
down of the strong holds." They are not carnal, then,
like those used by the men of this Avorld; but they are
spiritual.
FelloAV soldiers and citizens of the kingdom of God,
are you ready for the battle? Have you received Christ
as your Captain and Leader? Are you ready to go forth
SEUMOxs. 237
to the warfare, and fight manfully, contend earnestly, for
the faith once delivered to the saints? Is your armor
ready? is it bright and furbished? and are you ready to
engage with zeal in the battles of the Lord of hosts?
Are you all aware what weapons are necessary for this
war? what constitutes the armor of the Christian soldier?
Thinking that possibly some of us have not got all the
armor, and perhaps not the right kind of weapons, I pur-
pose to employ this discourse in speaking of this; and
attempt to show what weapons Ave should use, and how
we should use them, so that Ave may become successful
warriors in the army of Prince Emanuel. My object is
to induce all, in the language of the text, to "put on the
Avhole armor of God." In writing to the Romans, Paul
calls it "the armor of righteousness."
But let us read the lano-uage of the author of our text,
where he informs us what Ave haA'e to contend against,
and gives us a list of the articles that constitute the armor
of the Christian. "For Ave wrestle not against flesh and
blood; but against the rulers of the darkness of this Avorld,
against spiritual AA^ickedness in high places. Wherefore,
take imto you the whole armor of God, that ye may be
able to Avithstand in the evil day, and having done all, to
stand. Stand, therefore, haA'ing your loins girt about
with truth, and having on the breastplate of righteous-
ness; and your feet shod Avith the preparation of the Gos-
pel of peace; aboA'e all, taking the shield of faith, Avhere-
with ye shall be able to quench all the fiery darts of the
wicked. And take the helmet of salvation, and the sAvord
of the spirit, which is the Avord of God." We shall take
up the seA'eral parts of the armor, and examine them sep-
arately, and ascertain if possible, AA'hether Ave are all ac-
quainted with them, and with their use; and inquire, too,
if all of us are furnished with them. We take them up
in the order in which the apostle enumerates them.
1. The girdle. The girdle in the ancient armor, Ave are
informed, Avas used to bind on a part of the armor, and
also to give strength to the bodA'. The o-irdle of the hiah
priest of the Jcavs Avas to be curiously Avrought of gold, of
purple, of scarlet, of fine tAvined linen. But this is not the
girdle of Avhich the apostle speaks — "Having your loins
girt about Avith truth." Recollect, our Aveapons of war-
238 SERMONS.
fare are not carnal — they are not for the body, as were
those which have been used in the wars of this world.
We should recollect that we are citizens of a kingdom
which "is not of this world;" that is, if we are citizens of
Christ's kingdom. The girdle then, is not for the body,
but for the mind, as said the apostle Peter: " Gird on the
loins of your mind." With what are we to gird up the
loins of our mind? Ans. The tnith. Are you all aware
how much is embraced in this? the fulness of the injunc-
tion — "Have your loins girt about with truth?" It
means that in all our contests for the faith — in all our
Christian warfare, we should be governed by sincerity and
honesty of purpose, as opposed to all sorts of deceit and
hypocrisy. Although we may have all the other parts of
the armor, and yvdiXit truth — we are hypocrites at heart, it is
all in vain — our battles will all result in defeat and dis-
grace. In such a case as this, our righteousness would be
only self-righteousness, and not what God requires. Our
faith would be a dead faith, and the sword of the spirit
Avould be turned against ourselves, and "pierce even to
the dividing asunder of soul and spirit; and of the joints
and the marrow."
What kind of a soldier is one who is a traitor to those
with whom he is connected? How would a royalist fight
in the ai-my of the revolution? Alas! for the patriots of
those days that tried men's souls, there were some traitors.
There was an Arnold — the repetition of whose name is
enough to excite in us only feelings of — but I will not give
utterance to them. As our commanders want no traitors
in their armies; although they may be well armed — the
better armed the more damage they can do — so our Cap-
tain wants no traitors in his army — no hypocrite. As we
wish, then, to be successful warriors in the army of Em-
manuel, let us gird up our lions with truth; in all we do,
let us be governed by honesty of purpose, and sincerity of
heart, and we shall go forth to glorious victory, achieved
in behalf of the cause of Christian freedom, the emanci-
pation of the slaves of sin, bigotry, error, and supersti-
tion, into the glorious liberty of the Gospel of Christ.
2. We have the breast-plate mentioned. This part of
the armor, as the name imports, is to cover the breast, to
defend the vital parts ; for this is a defensive weapon. It
SEKMONS. 239
may help us to ascertain the use of this, to inquire concern-
ing the breast-plate which the high priest Avore. It is
described in the 28th chapter of Exodus. It was made of
fine gold, blue, scarlet, purple, and of fine twined linen.
It should have upon twelve stones, which M'ere set in it,
the names of the twelve tribes of Israel; and it was called
the breast-plate of judgment. It should have upon it the
Urim and Thummim; and Aaron was to bear it upon his
heart continually when he went into the holy place. If he
did this, as he was commanded, then was the judgment of
justification rendered to the Avhole house of Israel — they
were constituted and reckoned as righteous. To the He-
brews it was the breast-plate of righteousness. The
Christian now needs such a breast-plate, — not indeed
made of gold or fine twined linen, — but he must have a
breast-plate of righteousness. Do you all see the necessity
of this? What if we go forth to the Christian warfare
without this weapon of defence? what will be the conse-
quence? Some have done so; some have gone out, and
forgotten to take this preast-plate; — if indeed they even
had one, which is doubftul: — as did some in Paul's days,
they have held the truth in ?/?irighteousness; and what has
followed? You are all well aware. That soldier has been
most signally defeated; but more and worse than this, he
has brought disgrace on the cause he professed to espouse.
It has given rise to the charge that Universalism has a
licentious tendency, and that all its defenders are vile,
abominable sinners. Is this right? Is it just that the
whole community should suffer on account of the wicked-
ness of one of its members? Shall all suffer because one,
or tAvo, or more, have forgotten to take the "breast-plate
of righteousness?'' I might mention a great many char-
acters, or rather traits of character, which show that many
have not on this breast-plate — many things that are incon-
sistent with the idea that they are supplied with this part
of the Christian soldier's armor. I will mention only a
few, by which you may always judge whether a man has
left this behind. If you find a person indulging in anger,
hatred, malice, revenge, or any of these evil passions, you
may know that he is not well armed for the Christian war-
fare — that he has left the breast-plate of righteousness —
and must, of course, be very, very vulnerable in the vital
240 bEKMOiNS.
parts. The same may be said of the one who debases
himself, destroys his usefuhiess, injures community, dis-
graces his family, by the use of strong drink. That man,
whatever may be his professions, is not a soldier in the
army of Christ. He is in as bad a condition as the man of
whom we read, who was found not haA'ing on the wedding
garment — that Avhich constituted him a welcome guest.
So with the profane swearer. He is a rebel — speaking
disrespectfully of his King and Lord; and above all others
can not Avith propriety be called a soldier of Christ. That
man has not got the breast-plate. So with the liar, the
thief, the robber, all who indulge in Avhat is forbidden by
our Captain and Leader. All these lay themselves open
to receive the reward of their doings, in the punishment
which the King will inflict upon them. He will not tolerate
the want of this part of the armor. But more than this;
they bring disgrace upon the whole Christian community
of which they call themselves a part. Would to God! .such
might 2^iit off their M«-righteousness, and become thor-
oughly imbued with the principles of the Christian relig-
ion, obey all the regulations of our Captain, and so be
prepared, having on the breast-plate of righteousness, to
light manfully for the cause of truth.
Brethren! are we all supplied with this? Have we, in
the language of the prophet, put on righteousness as a
breast-plate? Is it so, that when men speak evil of us, it
is falseb/, and for Christ's sake? If so, happy are Ave.
All the shafts of hatred and persecution and slander shall
fall harmless at our feet — oiir breast-plate Avill preserve
us. If not, woe unto us! for not only the judgments of
God Avill fall upon our heads; but the cause Avhich Ave
profess to love will go doAvn: Ave shall be defeated in all
our endeavors to build it up, and so bring disgrace upon
ourselves and those connected Avith us. Let us, then, put
on the breast-plate of righteousness, and all will be Avell.
3. The shoes, sandals, greaA'es, or AA-hateAer you may
please to call the covering and defense of the feet.
"HaA^ing your feet shod Avith the preparation of the Gos-
pel of peace." You Avill not imderstand that these are
given the Christian, that he may Jfrj; far from that, the
soldier of Christ should never fly — never! In the lan-
guage of Holy Writ, one of them should "chase a thou-
SERMONS. 241
sand, and two put ten thousand to flight." Hence, these
are not for flight, but for actual and active service. For
you see he has no weapons to defend the back — all sup-
pose him, and require him to advance. Nothing should
induce him to turn back; for in such a case, he will most
surely sufter. But how are the feet to be shod? Ans.
"With the preparation of the Gospel of peace." When-
ever he goes to war it should be only to do good — to pro-
mote peace. This may appear strange; but so it is, or
rather so it should be. We may remark here, that Christ
our Captain, does not conquer others for the same purpose
that Ave see manifested in the wars of this world. It is
not to make slaves; — it is to free from slavery — to make
free men. It is to deliver from evil and unhappiness into
a state of peace and joy. We, then, as good soldiers,
should be actuated by the same high object. We should
have our feet shod with the preparation of the Gospel of
peace. In all our movements we should be guided by the
peace-giving principles of the Gospel of Christ. We
should be ready at all times to go wherever we may pro-
mote peace — be ready at all times to recommend the
Gospel to those who are out of the way; and so conquer
them by its power. " Blessed are the peace-makers," said
our Captain; "for they shall be called the children of
God." How beautifully is this injunction of "having the
feet shod with the preparation of the Gospel of peace,"
illustrated by the words of the prophet! — " How beautiful
upon the mountains are i\\e feet of him that bringeth good
tidings, that publisheth peace; that bringeth good tidings
of good, that publisheth salvation; that saith unto Zion,
thy God reigneth!" or, as the apostle expresses it; "How
beautiful upon the mountains are the feet of them that
preach the Gospel of peace, and that bring glad tidings of
ffood thino's!"
4. The shield. This is the next part of the armor,
which we shall mention. In ancient times, you are well
aware, war was not carried on as now; for powder then
was not in use. For missiles, they used darts, javelins,
arrows, or such weapons as were thrown with hand, or
bow. To be defended against these, it was necessary to
have shields, made of wood or metal, and covered with
hides, which were held in the hand. They were some-
21
24^ SERMONS.
times so large, being of an oblong shape, as to cover the
whole body. Hence you see the shield was a very impor-
tant part of the defensive armor. But what is the Christ-
ian soldier's shield? for recollect, his weapons are not car-
nal; hence his shield will not be of wood or metal. What
then is our shield? The Psalmist says in one place,
*• The Lord is our shield;" in another, " He is our sun and
shield;" and in another, " His truth shall be thy shield and
buckler." But our text says, " Taking the shield of
FAITH, wherewith ye shall be able to quench all the fiery
darts of the wicked." Brethren! have you the shield of
faith? Do you know how very necessary it is to always
have this in your hand? Know you not how the fiery
darts of the wicked, and the self-righteous are continually
hurled at you? Are you skilful in warding off' these darts
with the shield of faith? Permit me to speak of a few
ways in which we are attacked, where it becomes abso-
lutely necessary to use the shield. When we are told
that God is good to some of his creatures, and will bless
them to all eternity; Avhile others shall .suff"er his vindictive
ire and wrath for as long a time; then, we must hold up the
shield, trusting in the assurance that he "is good to all,
and his tender mercies are over all his works." If we are
told that he delights in the misery of the wicked, and that
punishment is an end; then we should believe the assur-
ance given us, that "he does not inflict willingly, nor
grieve the children of men; but though he cause grief, yet
will he have compassion according to the multitude of his
tender mercies." If we are met on the other hand, by
some one's saying that God, being so great, so wise, so pow-
erful, — infinite in all his attributes, he will not look after,
or concern himself at all about the poor creatures of earth;
but that he will suffer us to perish as the beasts, then let
us not forget the shield, but believe the saying, that not a
sparrow falls to the ground Avithout him, and that we are
of more value than many sparrows. When Ave are told to
fear the torments of another world, let us remember that
"faith is substance of things hoped for;" or rather the
assurance of things hoped for, and not of things feared or
dreaded. In all these cases, and many more which might
be mentioned, we have great need of a shield, to ward oft'
the darts of the wicked. Men are endeavoring- bv all the
SERMONS. 248
means in their power, to take from us the assurance of
the impartial exercise of the grace, which shall result in
the salvation of all human intelligences. The darts are
hurled at us from every side; but if we are furnished with
this shield, they will fall harmless at our feet. We are
sometimes told that our doctrine is only a delusion of the
wicked one, and will finally land us in an endless and
hopeless perdition; that it will bring us where the mercy
and favor of God can never reach us. Brethren! where's
your shield?! It is especially necessary in such cases as
this. Although thousands of them may cry out, deluded
mortals! rebels to God! objects of his wrath and curse!
though they do this till the day of resurrection, yet, having
the "shield of faith," trusting implicitly in the promises of
the Most High, we shall remain uninjured. The Al-
mighty will sustain us, and finally, and in his own good
time, bring us to the enjoyment of what is now only an
object of faith. Have you this faith? If not, then are
you without a shield; and the darts of the enemy shall in-
flict on you pains, such as you never felt before. But I
trust you all have this part of the armor of God; hence I
pass to notice,
5. The helmet. This was to cover the head; or more
particularly, perhaps, the forehead — the seat of the mind —
the intellectual part of man. There was no part of the
body more necessary to be defended and guarded than
this. The prophet, speaking of the Lord of hosts, says,
" He put on righteousness as a breast-plate, and a helmet of
salvation upon his head." He explains what he means by
this, in his letter to the Thessalonians. " Let us," he says,
" put on the breast-plate of faith and love, and for a helmet
the hope of salvation." It is, then, the hope of salvation.
As the helmet is on the head, and first seen, it may serve
for a sign to distinguish the different kinds of soldiers.
Some have for a helmet, condemnation, the fear of endless
sinning, misery, and torment. But remember, brethren,
our helmet should be the hope of salvation. No other
soldiers but we, can, with so much propriety, wear this
kind of helmet. We alone believe that our Captain is
indeed the Savior of the Avorld — that the Lord of hosts,
the God of the army of heaven, sent him to be for salva-
tion to the ends of the earth, prepared before the face of
244 ^ SERMONS.
all people; and that finally all flesh shall see the salvation
of God: "we alone, I say, believe this, and hence we may
claim the helmet of salvation as our own. Our hope of
salvation is large; it includes all human intelhgences, resting
on the sure and immutable promises of the great, the
almighty Jehovah. It rests not on what we may do, or
attempt to do; for all our efforts to gain salvation would
be vain and fruitless. It is not of works, but is the gift of
God, bestowed through his Son, our Captain. Though
earth and heaven pass away; though all things else change
and vanish away; the words of the Most High, on which
we trust and hope for our salvation and the salvation of
the world, shall not pass away. Though heaven, earth,
and the grave rise up in opposition, his counsel will stand,
and he ivill do all his pleasure; and that counsel, that
pleasure is, according to his good purpose, to gather
too-ether in one all thiiios in Christ. Glorious consvimma-
tion! surpassing victory over sin, rebellion, and misery,
achieved by our Captain, upheld by the Lord of hosts,
who rules in the army of heaven, and among the inhabit-
ants of the earth. Glorious, surpassingly glorious hope!
well worthy to take the place of helmet in the Christian
soldier's armor; to defend that part of man, in Avhich con-
sist his excellence and his glory. Brethren! have you on
for a helmet the hope of salvation?
6. Lastly, the sword. All the parts of the armor
heretofore mentioned, are only for defense; as the girdle,
breast-plate, sandals, shield, and helmet; but noAV, being
well supplied with defensive weapons, Ave are furnished
with an offensive one — the sword. "The sword of the
spirit, which is the word of God." I have called the
sword an offensive weapon; it is also a defensive one.
It is used to parry all thrusts or strokes that may be
aimed at us by our enemies, with weapons which are used
in close engagement. This is also necessary to preserve
to us some parts of our defensive armor. Some would
strive to take from us our girdle — truth, and give us in-
stead, lies, falsehood, deceit and hypocrisy; or rather at-
tempt to show us, possibly, that what we hold as truth, is
all a delusion. In oi'der, then, to keep this, we must
have recourse to the word of God — the sword of the spir-
it ; and show that ours is the truth of the immutable, un-
SERMONS. 245
changeable Jehovah, and can not fail. Some would take
from us the breast-plate of righteousness. Here, again,
we must resort to the sword — the Avord of God, which
will keep us in the way of righteousness. We may be
surrounded with temptations to evil ; but we should
then hold on, with a lirmer hand, to the word of God;
and say to each, "Get thee hence, Satan." We might
say here, however, if we are really unrighteous; if Ave
have not on this breast-plate, it will be of little use to
wield the sword — it Avill be all in vain. However much,
then, Ave may Avish to light; eA-en if it be Avith the SAvord
of God; Ave shall most surely be defeated, unless we have
on the breast-plate; but unth that, Ave shall come off victo-
rious. Others may attempt to take away our shield —
faith; they may call it unbelief, infidelity, or a delusion
of the deA'il; but we must be ready at all times to show
them by the scriptures, that it is the true faith that was
once deliA'ered to the saints; be ready to shoAv that it is
founded on the promises of Jehovah, given us by his
prophets. Son, and his apostles. Above all things, my
brethren, do not lose your shield — faith. This lost, and
all is lost. See to it, also, that your helmet is not taken
from your head — the "hope of salvation." This lost, and
you are exposed to the attacks of those who would give
you instead endless condemnation, and the infinitely vin-
dictive Avrath of Almighty God. Brethren ! keep your
helmet; for, to change the figure, it shall be as an
^'anchor to the soul, sure and steadfast." And the only
way to keep it is to make good use of the sword —
the scriptures of truth. Hence you see the imperious
necessity of knowing well hoAv to use this effectual
weapon ; of learning hoAV to use it in the most skilful
manner.
Thus, brethren, haA'e we taken up and examined the
scA'eral parts of the Christian soldier's armor. And noAV
I would repeat the question, — Are we all supplied Avith it?
is it all on, bright and furbished? If so, we are on the
way to victory; for "if the Lord be for us, who shall be
against us?" Our Captain shall lead us to glorious con-
quest, directed by the Lord of hosts.
We might speak here of the enemies against Avhich we
have to contend; but haA'e not time to dAvell upon this
246 , SERMONS.
part of the subject. Suffice it to say, we have enemies
without and within. Within we have, in the language of
an apostle, "the lusts of the flesh, and the lusts of the
eyes, and the pride of life." Manifold are our tempta-
tions on every side; — we should resist them all. We must
not think that all our enemies are without the camp. By
no means. He that can become master of himself, and
govern all his evil passions, is the greatest conqueror, and
has achieved the most glorious victory. But these are
not all; we have enemies without — strong, powerful and
active enemies. In the iancjuaffe of the author of our
text, they are principalities, powers, rulers of the dark-
ness of this world, and spiritual wickedness in high places.
And now I repeat, — Fellow soldiers of Christ, and citi-
zens of the kingdom of God, are you ready for the bat-
tle? Have you on the girdle of truth, the breast-plate of
righteousness, your feet shod with the preparation of the
gospel of peace, having the shield of faith, the helmet of
salvation, and the sword of the spirit, which is the word
of God? Then in the language of the apostle, I would
say to you, " Stand, praying always with all prayer and
supplication in the spirit." "Fight the good fight of
faith," "earnestly contending for the faith once delivered
to the saints." Above all things, forget not that our
weapons of Avarfare are not carnal. I fear some forget
this. They take not the " armor of God" — " the armor
of light;" but forge one for themselves, which is a mis-
erable substitute. Some in this fight indulge in anger,
ridicule, and an anti- Christian spirit. But when we con-
sider the object for which we contend, we see how very
improper this is. We should go forth breathing the spirit
of love and benevolence to all mankind, actuated by the
same spirit that sent our Savior into the world to give
himself for us. Let us never grow weary in the fight —
let us never fly; knowing that our Captain has received
all power in heaven and in earth, and will lead us
on to glorious victory. And at last, may we be able
to say with the great apostle to the Gentiles, who
was a most manful soldier of Christ: "I have fought a
good fight, I have finished my course, I have kept my
faith : henceforth there is laid up for me a crown of right-
eou"?ness."
SERMONS. , 247
Brethren ! let iis heed the injunction of the apostle,
and "be good soldiers of Christ, warring a good wau-
FARE." May the wisdom which is from above, direct us;
and may we be guided by the Lord of hosts, until sin
shall be ended, and death the last enemy of man be
swallowed up in victory !
^
MOSES' ACCOUNT OF THE CREATION.
Genesis i. 1. " In the beginning God created tlie heavens and the
earth."
So said Moses, the man of God. Following this declar-
ation, he gives us the order in which the heavens and the
earth were created by the same word of God, with the
things that are around them. He informs us what was
completed. Sceptics, on the other hand, have raised ob-
jections to the account given by Moses, and assert that he
was mistaken, and knew nothing about the matter. They
also say that his words are directly opposed to truth and
fact, as lately developed by astronomical and geological
discoveries. It is assumed by them that, according to this
account, the Avorld is only about 6000 years old; Avhich is a
notion proved so absurb, that it merits only their scoffs and
jeers. For, say they, geological discoveries shoAV that the
world is many thousands of years older than this: if indeed
it has not existed from all eternity. Again, say they,
Moses declares that light was created on the first day, and
then that the sun and moon were not formed until the
fourth day. Now how could that be? they ask with a
sneer: — how could there be light before the sun was made?
Apparently there is some difficulty in these things; some
incongruity between his statements and the truth, and
conclusions to which our common sense would lead us.
But if it be shown that he gives a true, philosophical
accoimt of the creation of the earth and the things in it,
notwithstanding it is so contrary to Avhat Ave might suppose
to be truth, what follows, but that the writer was inspired
of God? If he had written in accordance with his own
observation he would have told quite a different story;
hence, when he states things so improbable, and yet true,
we are irresistibly led to the conclusion that the Creator
himself gave him his knowledge.
SERMONS. 249
Now this discourse will be devoted to this inquiry: —
did Moses write according to truth, in his account of the
creation, or not? I think the inquiry will not prove un-
profitable or uninteresting. Let it be remarked here,
however, that I lay claim to no credit for the subject
matter of what I shall present to you on this subject; I
am indebted to another for the facts and truths to which
I shall refer. They are gathered from a late work enti-
tled, " Demonstration of the truth of the Christian Re-
ligion," by Alexander Keith, D. D. In perusing this
work lately, I was so struck with the force, and to me, the
novelty of the argument, that I thought of nothing that I
could present to you more instructive or interesting; pre-
suming that but few of those present ever had their minds
directed to the subject in this particular manner. Besides,
the truths and facts are of that character, that only a few
in a community can seek and discover them for them-
selves, as will be seen in the sequel. In view of these
considerations, you will pardon me, I trust, for drawing
so largely on the production of the author referred to.
To the inquiry then: — Did Moses give a correct account
of the creation, or not? I say he gave a correct account:
and now for the examination and proof. Sufter one other
preliminary remark. The names of Sir William and John
Herschel are doubtless familiar to most of you, as noted
astronomers. They have been making observations on
the heavens for the last fifty years, and have published
the results of those observations in the philosophical trans-
actions, which have been presented to the world in a more
popular form, in Nichol's Architecture of the heavens. The
design of these writers was scientific, not religious; hence,
what they state as facts, may be relied on as facts. Al-
though they did not write in view of religious truth, yet
we now approiniale their discoveries for this purpose.
The geological discoveries, appropriated in the same man-
ner, are taken principally from Phillip's and Buckland's
treatises on geology.
Let us now take up the account as given in the first
chapter of Genesis, and show if possible, that astronomy
and geology both confirm the truth of it, rather than
oppose it, as sceptics affirm. In the second and third
verses we read thus: " And the earth was without form
22
250 SERMONS.
and void; and darkness was upon the face of the deep; and
the spirit of God moved upon the face of the waters. And
God said, Let there be light, and there was light." This,
then, was what God coramenced his work upon — a void
and formless, and dark deep of waters. Now how does
this statement correspond with the astronomer's observa-
tions of the heavens? Herschel says, " In the first and
rudest state, the nebulous matter is characterized by great
diffusion.'^ (By nebulous mailer he means " to denote that
substance, or rather those substances which give out light,
whatever may be their nature or of whatever difl'erent
forms they may be possessed.") He continues: "The
milky light is spread over a large space so equably, that
scarcely any peculiarity of constitution or arrangement can
be perceived. The perfectly chaotic modification here
illustrated is perhaps nearest the original state of this matter
of anything now remaining in the firmament." He says
these masses of matter are of "an irregular figure;"
" ■unshaken masses;" deep and " diffused;" like "curdling
liquid;" void and fonnless. This, says the prince of
astronomers, is the first and rudest state in which matter
is seen by telescopes of the highest power. What says
Moses? That it "was without form and void," — a cha-
otic mass of unformed deeps.
Now how did Moses know that this Avas the state of
things before the earth was formed? Was he an astrono-
mer, like Herschel? Nay; it is contended by modern wise
sceptics that he was totally ignorant of the science — so
ignorant that he is constantly committing the most egre-
gious blunders in his writings. I press the question, espe-
cially on the sceptic. How did Moses know about this?
There can be onlv one answer: It was by the revelation
of God ! '
Again, verse fourth, "And God saw the light, that it
was good; and God divided the light from the darkness."
This is the next step in the creation, according to Moses'
account. Now what does Herschel sa}^ is the next
appearance which this nebulous, void, formless, diffused
matter presents in the heavens? Does he observe any
thing like a " dividing of light from darkness?" Yes, he
shows us that this nebulous matter, which has a cloudy,
watery, or vaporous appearance, becomes condensed; be-
SERMONS. 251
coming lighter in some parts, and darker in others. He
compares it "to the breaking up of a niackeral sky, when
the clouds of which it consists begin to assume a cirrous
appearance, and is not very unUke the mottUng of the
sun's disk, the intervals being darker," corresponding with
the declaration of Moses, that God " divided the light
from the darkness." Here again the astronomer and the
sacred historian agree.
Verse fifth. "And God called the hght day, and the
darkness he called nio-ht. And the evenino- and the
morning were the first day." Now, cries the sceptic, with
great exultation, I have an unanswerable objection to the
account given by Moses. He has a day and night before
the sun is made; which we know can not be. Besides, in
his account, God was only six days in creating the world;
whereas, even the observations to which you refer, prove
that thousands of years might have passed from the be-
ginning to the close of the work. That objection appears
quite plausible; but let us look at it, and see if it has
force. How long did Moses say the day was? Twenty-
four hours? No; no such thing. Twenty-four hundred
years? No. Is it limited by the present measurement of
days by the rising and setting of the sun? No. How
then was it hmited? Ans. By the light; for surely we
oucj-ht to allow Moses to define the meaninor of the words
he uses; it is not for us to do it. Well, he says God
"called the light day," whether it continued longer or
shorter time. As long as the light continued, so long was
the day, whether for twenty-four hours, or twenty-four
million years. Let this be reinemhered.
Let us now proceed to the second day, remembering
that "day" is measured by the continuance of light.
" And God said, let there be a firmament — literally, an
expansion — in the midst of the waters, and let it divide
the waters from the waters. And God called the firma-
ment or expansion, Heaven."
Now recollect that this nebulous matter has the appear-
ance of unformed, shapeless masses of water, or vaporous
clouds, as observed by the telescope of the astronomer.
What then is the next change that is observed? Ans.
An apparent "breaking up" of this matter; a diciding of
the masses — part congregating in one place, and part in
252 SERMONS.
another — leaving a firmament, or, as the original means
— an ex^xmsion between them. Herschel learned this
observation through the telescope; but. how came Moses
to state the truth so in accordance with this — that there
are waters above the expanse, as well as below — when
nothing like it is seen by the naked eye, and so unlikely?
How did Moses know this? I answer, and without the
fear of successful contradiction, God told him!!
Verse ninth. "And God said, let the waters under the
heavens be gathered together unto one place, and let the
dry land appear — literally, let the dry appear; for the
word "land" is supplied by the translators, and is not in
the original — and it was so." "And God called the dry
(land) earth, and the gathering together of the waters he
called seas: and God saw that it was good." The whole
earth, as astronomers and geologists agree, and as Moses
testifies, was once a liquid mass, but by a condensing and
consolidating process, its form and construction were
changed, and this formless, void, and vapory mass of
matter became solid, represented by the dry land ap-
pearing.
"And the waters under the heaven, or expansion, were
gathered together unto one place." Concerning this
change, which may {now be observed in the heavens, by
the most powerful telescopes. Sir Wm. Herschel says,
" Instead of inquiring after the nature of the cause of the
condeyisalion of the nebulous mutter, it would indeed be
sufficient to call it merely a condenaivr/ principle; but since
we are acquainted with the centripetal force of attraction
which gives a globular form to planets, keeps them from
flying out of their orbits in tangents, and makes one star
revolve around another, wh)' should we not look up to the
universal gravitation of matter as the cause of every con-
densation, accumulation, compression, and concentration,
[gathering together unto one place,] of the nebulous
matter?" Thus the astronomer attributes it to the gi-avi-
tation, while Moses tells us it was by the Avord of God, who
said, "Let the waters be e:athered together into one
place." Both agree as to the result; but one goes only to
the secondary cause — gravitation, while the other looks to
the great First Cause — the word of the Almighty Crea-
tor. One remark more in regard to the first appearing of
SERMONS. 253
the dry land, as expressed by Moses. " It is held by ge-
olgists as an ascertained and undoubted truth, that the
primitive rocks, so termed, which formed the highest
mountain ranges, were elevated by whatever cause, from
below the level of the ocean into their present position."
How well does this correspond with the word of the
sacred historian! shoAving that the word of God by his
own servant, and by nature, agree to declare one thing.
The earth having now received a form, and become
consolidated, and its dry land made to appear above the
waters, it must now be covered with verdure, by the same
power of God. This was done on the same day — meas-
uring the day, let it be remembered, not by hours, but by
the light. "And God said, let the earth bring: forth
grass, and herb yielding seed, and the fruit tree yielding
fruit after his kind, whose seed is in itself upon the earth:
and it was so. And there was evening and there was
morning the third day."
We now enter more particularly the province of geolo-
gical researches. Although a new science, and applied to
only a small part of the earth's surface, yet some of its
conclusions are direct and undoubted. Well, what does it
reveal to us in reference to this first formation of herbs?
Ans. It shows us that the secondary formation appears to
be made up of herbaceous matter, constituting the coal in
various parts of the world. In some coal mines, espe-
cially in those of Bohemia, as Buckland says, there may
be seen distinctly preserved vegetable remains. " The
most elaborate imitations of living foliage upon the painted
ceiling of Italian palaces, bear no comparison with the
beauteous profusion of extinct vegetable forms with
which the galleries of these instructive coal-mines are
overhung."
From the changes which have taken place in the earth
since this formation, which must have occupied thousands
of years, sceptics have derided Moses' account of the
creation: for he, say they, declares that it was done in one
day. True, but we have seen by his own definition of
the term day, it might have included as many millions of
years, as our present day includes hours — measured as it
was by the continuance of light, before the sun was
formed. We see, also, that he spoke precisely in accordance
254 fiERMONS.
with the testimony of those who have examined the bowels
of the earth, in reference to this next change in its appear-
ance. Now the question comes up, How did Moses know
about this? Had he dug into the earth, and learned the
truth from that secret place? No; for if he had, in speak-
ing to man to whom it would seem improbable, he would
have also mentioned the means by which he came to the
knowledge of this truth. Did he guess at it, and present
it to men as matter of fact? it being so improbable. No:
an impostor does no such things; for they would expose
him and ruin him at once. How did he know it then?
The spirit of God revealed it unto him!
We pass noAV, on the fourth day, to contemplate what is
going on in the heavens above; all by the creative word of
God. " And God said, let there be light in the firmament
of the heaven, to divide the day from the night; and let
them be for signs, and for seasons, and for days and years:
and let them be for lights in the firmament of the heaven,
to give light upon the earth; and it was so. And God
made two great lights; the greater light to rule the day,
and the lesser light to rule the night: he made the stars
also;" that is, undoubtedly, the stars belonging to our sys-
tem, commonly called planets. As already remarked,
astronomers have observed in the heavens unformed masses
of Avhat they call nebulous matter, which afterwards have
the appearance of condensed aud consolidated globes.
They suppose that all the heavenly bodies were first formed
in this manner; and among them our sun, moon, and plan-
ets. We have already gone over this ground in reference
to our own earth, and the remarks there made may apply
now to the formation of the sun and moon at this period in
the creation. And in the language of Dr. Shuttleworth,
"It is surely not a little remarkable, that what might a
century ago have been quoted as a seeming absurdity and
oversight in scripture, should be found thus signally to accord
with one of the most curious discoveries of modem astro-
nomical science."
We now return to the earth, and inquire for the labor of
the fifth day, or period measured by the continuance of
light. Before passing to that, however; it may be proper to
make another remark in reference to the length of the day,
lest a stumbling block remain in the way of some of my
SERMONS. 266
auditors. For, it may be said, the sun is now formed, and
the day must now have been of the same length as at the
present time. Not necessarily, nor probably. Astrono-
mers, and other natural philosophers, tell us that while the
earth, or other planetary bodies, were in the first stages of
formation, they did not revolve on their ax9s so rapidly as
when they became more condensed and solid; that the
earth, at first, might have had a revolution round the sun
similar to that which the moon has round the earth. Now
almost every body knows that the moon has for ages pre-
sented the same face to the earth, its relative position in
this respect has not been changed. Now suppose this in
reference to the sun and the earth — and it is not an improb-
able supposition — and the day would surely be long enough
for all these changes to take place, even with the most cap-
tious atheist.
" And God said, let the waters bring forth abundantly
the moving creature that hath life, and fowl that fly above
the earth in the open firmament of heaven. And God
created great whales, and every living creature that mov-
eth, which the waters brought forth abundantly after their
kind, and every winged fowl after his kind: and God saw
that it was good. And God blessed them, saying. Be fruit-
ful and multiply, and fill the waters in the seas, and let the
fowl multiply in the earth. And the evening and the morning
were the fifth day. These Avere the first living things that
appeared on the earth. They were of an extinct race of
animals, approaching the hzard and crocodile, in their
structure. Critics say this is the original meaning of the
word here rendered "whales." Many of these reptiles,
the lowest order of animal life, had wings for flying, but
dwelt both in the water and on the land, being of an am-
phibious character. Fossil remains of these animals are
now found by geologists, lying deep imbedded in the earth.
The earth was not yet prepared to receive any higher order
of animals, and it must undergo another great and mighty
change before the present race of beings could be placed
upon it. Concerning these remains, Buckland says, "The
peculiar feature in the population of the whole series of
secondary strata was the prevalence of numerous and
gigantic forms of saurian, (or lizard,) reptiles. Many of
these were exclusively marine; others amphibious; others
256 SERMOXS.
terrestrial, ranging in savannas and jungles, clotlied with a
tropical vegetation, or basking on the banks of estuaries,
lakes and rivers. Even the air was tenanted by fiying
lizards, under the dragon form of pterodactyles. At that
time, the earth was probably too much covered with water,
and those portions of land which had emerged above the
surface, were too frequently agitated by earthquakes, in-
undations and atmospheric irregularities, to be extensively
occupied by any higher order of quadrupeds than rep-
tiles." Now let it be remembered that geologists say
these animals did not appear till after the coal was formed;
and of course, not till after the creation of the herbs, as
stated by Moses. They also declare some of them were
of an "enormous length;" and none of that race are
now found on the earth; — and they are only found em-
bedded below its surface. The order in which these
appear to geologists accords precisely with the order in
which Moses records the facts. Now the question comes
up again; — for to this all our inquiries tend; — How did
Moses know about this? that God made the herbs and
grass first, and these animals afterwards, when neither
are at present found on the earth, and were not known
ever to have existed, except by his word, until lately?
Where did he learn these truths, so long hid from the
world? Can the atheist tell? No; it is infinitely beyond
the ken of his benighted mind. Where did he learn it,
then? He learned it from God! and the whole world of
atheists and sceptical deists might be challenged to dis-
prove the assertion.
"And God said, let the earth bring forth the living
creature of his kind, cattle, and creeping things, and the
beast of the earth after his kind: and it was so. And
God saw that it was good." The earth has now under-
gone another great and mighty transformation; the race
of lizards has been covered up in the ground, never more
to exist; and the earth is now almost prepared for the hab-
itation of man. Concerning this, Buckland, the geologist,
says, " The tertiary series introduce a system of new phe-
nomena, presenting formations in which the remains of
animal and vegetable life approach gradually nearer to
species of our own epoch." " It appears that the animal
kingdom was thus early established on the same general
8ERM0KS. 267
principles that now prevail." You will here perceive
that Moses makes a distinction between the animals that
were formed on the fifth day, and those that were formed
on the sixth. Those who have dug into the bowels of the
earth, have found that distinction to exist, written in
characters that shall endure as long as the globe itself; —
showing most conclusively that Moses was indeed a ser-
vant of the Most High, and guided by his unerring spirit.
As yet, MAN, lord of this lower creation, has not ap-
peared; neither in the fossil remains under the surface of
the earth, nor in the record of Moses. Hitherto the earth
has been undergoing changes, to prepare it at last for the
habitation of man. As all things are ready for him, Moses
is ready with the account of his creation: and in these
words: " And God said, let us make man in our image, after
our likeness; and let him have dominion over the fish of the
sea, and over the fowl of the air, and over the cattle, and
over all the earth, and over every creeping thing that
creepeth upon the earth. So God created man in his own
image," &c. The work is now complete; and man stands
upon the earth the noblest work of God. That man exists
we all know; but how came he to exist? that's the ques-
tion. Moses answers, God spoke him into being by his
own almighty word. No, says the atheist; but he may
have existed to all eternity, for what we know to the con-
trarj''. Not so; we do know to the contrary of this. As
already said, in all the fossil remains of animal and veget-
able life discovered in the earth, those of man have not
been found; proving, with the positiveness of demonstra-
tion, that man came on the stage after these other exist-
ences: that man came last, and still remains on the earth,
confirming the inspiration of God's serA'ant in the record
he has given us. Let the atheist gainsay this, if he can.
But he may say, perchance, that chance fomied him: that
the atoms of matter, moved by chance, flew together on a
certain chance time, and formed man — by chance, a living,
moving, thinking being! Into such folly will men run to
avoid the belief in one Supreme Intelhgence! For, if all
this came about by chance, just at this period, just as the
earth, by chance, was ready for man, why do not we see
such things done now by chance? Let the atheist answer,
if he can. Why don't the particles of matter come
268 SERMONS.
together no7v, by chance, and form living beings — beasts,
birds, and men.
But we pass to another supposition. Men have thought
that man first sprung up out of the ground, hke a plant or
tree. Well, why don't we see it now? is the soil less fer-
tile and prolific than then? Truly, it must have taken a
rich soil, to produce such a vegetable as man/ If this
were his origin, we might look for the same again; and
sometime find a man growing, either up out of ground, or
suspended on the branch of some goodly tree. Friendly
hearer! there is one way of rationally accounting for
man's existence, and only one Avay. It is the way in which
Moses accounts for it: — God made him!
Let us now briefly review this account of the creation,
which we have examined at length, and refresh our mem-
ories with the close correspondence that exists between it
and the modern discoveries of natural philosophers. I
knoAV not that this can be done in better language than that
used by the author from whom I have drawn the materials
of this discourse. Will you so treasure up these remarks,
that, when you hear the inspiration of Moses denied, you
can mentally revert to these facts, and be ready to say, at
once, in view of them, I know that he was the servant of
God, and that God spoke by him.
" Astronomers have designated the first and rudest form
in which matter is visible, as nebidovties, and nebiilce,, i. e.,
cloudiness and cloud, and have termed their component sub-
stance the nebulous (or clovidy) fluid. And how else
could loaiers unthout forvi and void, or vapory and uncon-
densed, be more appropriately designated? The nebulosi-
ties are without form, and diffuse, or void. And so also
were the heavens and the earth, after their light rendered
them visible. As exhibited by the great brightness in
some parts, and extreme faintness in others, of the same
nebulosity, the light may be seen divided from the dark-
ness. And there Avas evening and there was morning the
first day.
"Astronomers next speak of nebulous expansion. And
in the nebulosity may be seen the division into separate
parts of the luminous fluid, or the breaking up of the
whole amorphous or shapeless mass. And there was a
firmament, or expansion in the midst of the heavens, and
SERMONS. 259
the waters vere divided from the waters. And there was
evening and there Avas morning the second day.
" The gradual condensation of the nebulae, as seen in
every form, gives evidence of the recognised and universal
law of gravitation; the centripetal (center seeking) force,
as Sir Isaac Newton termed it. And the great master of
the higher geometry, who has trod farthest in that path in
which Newton first lead, * * * has shown how, as
afl'ecting our globe and every other, the waters were gath-
ered together into one place, and the earth was consolidated.
And as the dry land appeared, the task of geologists
begins. To the oldest of formations they have given the
title (not undisputed) of primitive rock; and with the
magic word of truth they have brought back, after the
lapse of thousands of years, the spring-time of earth, and
shoAved how it was clothed with the luxuriance and deck-
ed with the beauty of Paradise itself. They more than
restore the grass, and the herb, and the fruit tree, Avhich
the fancy of man never thought of, and the eye of man
never looked on as they grew. And there was evening and
there was morning on the third day.
" Geologists having shown us the beauty of the earth,
while yet unblighted because of sin, astronomers invite us
to look up again to the heavens and see how the nebulous
fluid, gradually condensed to a narrower space than the
orbit of the earth, is consolidated into a sun, and only
slightly tinctured with nebulosity, shines a light in the
firmament of heaven; while, in like manner. La Place illus-
trates how the formation of the moon also was necessarily
posterior to that of the eai-th. And there was evening
and there was morning the fourth day.
" Geologists again take up the task, and tell of a time
— the fifth day, defined like the rest by succession of
light and darkness, but else of undefined duration, and suc-
ceeding that of the origin of vegetables, and preceding
that of terrestrial animals, whether wild or domestic —
when the waters were filled with living creatures, and the
air tenanted with birds: and they bring forth from the
depositories which the God of nature has formed, those
amphibious animals, or race of marine saurians, Avhich they
also designate by the name which the original scriptures
assign them in their precise character, magnitude, multi-
260 JSKBMONS.
plicity and place. And there was evening and there was
morning the fifth day.
" And, lastly, the territory or latest formations, (except
those of the diluvial or more recent volcanic deposites,)
succeeding the age of reptiles, and preceding that of
man, set forth finally to view the beasts of the earth, and
the cattle, and every creeping thing after their genera or
kinds, till the whole work of animal creation was finished.
And by a separate and last act of creative power, magni-
fied as such to the top stone, once pointing to heaven, was
formed and put over the whole earthly fabric; and the
work of creation here below was crowned by that of man,
when, though formed of the dust, the Lord breathed into
his nostrils the breath of life, and man became a living
soul. And God saw everything that he had made, and
behold it was very good. And there was evening and
there was morning the sixth day."
And now, in conclusion, let me appeal to every one
present, if, in view of these facts, corresponding so pre-
cisely as they do Avith the record of Moses, who gives the
account, not in the technicalities that science throws around
its discoveries, but in a plain, simple, unadorned narration,
as if one had told him who had seen the work done, — I
ask, in view of these things, if the proof is not strong as de-
monstration itself, that Moses was truly an inspired servant
of God? Will you reflect on these things, as you leave
this house, and never presume to say hereafter, that God
has not revealed himself to man; not merely in the works
of nature, as the deist Avould say, but in his own word,
which will remain firm and unshaken as his own eternal
throne? Remembering that what he has written in his
word, is confirmed by his works, in characters as imperish-
able as the globe on which we stand.
SUBSTANCE OF SERMONS
THE LORD'S PRAYER.
Some one has said, and with great truth, that the
Lords Prayer contains the whole system of Christian the-
ology. The words were taught his disciples by our Savior
himself, the Son of God ; and are worthy of careful and
extended investigation, to perceive and realize all the ful-
ness of meaning conveyed in them. This I propose to do,
at short intervals, in a series of discourses ; to which I in-
vite your attentive consideration.
In my public religious exercises, I am in the habit
of frequently repeating this divine prayer ; and conse-
quently desire you to remember the thoughts expressed
or suggested by it, wherever offered ; whether here, or
elsewhere.
This is a model prayer; — simple, comprehensive,
brief, filial, according to God's will, acceptable to Him,
appropriate, and suitable to be offered by all. In all these
I'espects, man never uttered or offered another prayer like
it. May it be our prayer — the prayer of our hearts as of
our lips!
"Our Father." It may be remarked here, first of
all, that this petition affords sufficient evidence, from the
lips of Jesus himself, that the Father is the only proper
object of religious worship — the only being to whom we
are to offer prayer, strictly speaking. We worship not the
Son — we pray not to him, nor to any other being in the
universe: in acts of Avorship, we address the Father, and
him alone.
God "our Father." This truth is a peculiarity of the
Christian Revelation, beyond and above any conception of
any pagan mind. If the pagans ever used the words, it
262 SUBSTANCE OF SERMONS.
was not with the meaning that fills it, as uttered by the
Universal Savior. They had their Jove, the thimderer —
and the god of war — and the god of love — and of fruits
and vines — of music — of wisdom — the ruler of hell, etc.
They spoke of the Creator, and Ruler, and Judge, and
Upholder of the universe, etc., but never of the Universal
Father, in the sense the Savior and Christians use it.
This is the glory of the Christian system. It is not an
abstraction, or a mere intellectual God — mighty, and wise,
and awful; but a Father. And how easily comprehended
by the simplest mind! All can understand and appreciate
this relation; as children experience and know the kindness
of earthly parents. And how this thought of the Almigh-
ty Jehovah as "our Father," fills the largest, loftiest,
mightiest intellect!
Pagan gods are objects of fear, dread, and terror. —
Their anger and wrath were to be placated, even by the
offering up on the bloody altar, of human victims. This
was the religion of fear. Not so in Christianity, as seen
in the Lord's Prayer. We worship "our Father" and
Friend. Ours is the religion of love.
Attain; Pao-ans never recognized the human race as
a brotherhood. It remamed for Christianity to inculcate
and enforce this great truth, by the one that God is the
Father of the human race — "the God of the spirits of all
flesh." And what expansive benevolence flows from a re-
alized knowledge of this great fact! — unknown to the pa-
gan world, unfelt by them. Hence they never made any
eftbrts to benefit the whole race. Christ alone, oj" all men,
conceived that great and philanthropic thought; because
he knew and taught that all men were brethren, and
might address the Supreme and Universal Ruler as their
common Father.
"Our Father." The Father of all. Not of a fa-
vored few — one people, or nation — or one class; but of all
human spirits.
"Our Father." Each may say, "My Father!" —
The suffering, the sorrowful, the bereaved, the dying —
all may say, "Our Father!" The sinner may say, "My
Father;" for he is taught to pray, "Forgive us our trans-
gressions." None need feel themselves Orphans. Every
human soul may say, "My Father!!"
SUBSTANCE OF SERMONS. 263
How we can trufit Him — "our Father!" — rely on
Him! — believe Him! — love Him! — hope for immortal good
from Him! — bless his name, always, forever, and every-
where!
Does He afflict us, or punish us for our sins? It is
the training and discipline of a Parent; for he is "our
Father." Our afflictions are controlled by the wisdom
and power of our Friend. All — all are to be overruled for
good, by the common Parent of all.
Holy, blessed word! most consoling truth! Our
Creator, Preserver, Ruler, Judge, the Almighty, is "our
Father!!" Then should we not, as children, seek to grate-
fully, joyf ally, persever/ngly, and lovingly obey all his re-
quirements? This is a part of the proper worship of the
Father.
And should we not love, and do good to all men,
as BRETHREN, as Ave have opportunity and means? How
is this great truth violated among men! — as seen in the
common exhibitions of hatred and malice, by strife, and
contention, and deceit, and war, that curse and disgrace
humanity. Such do not realize the truth conveyed in the
Lord's Prayer; — that the God of all is "our Father;" and
consequently, that all belong to the great brotherhood.
While God is our Father, and we are his children,
the doctrine of endless and remediless torments must be
false, and a libel on the divine character and name. —
What! immortal and unceasing agonies to be endured by
the children of God?-! Why the truth that God is "our
Father" would quench the iires of the lowest, deepest,
hottest hell! — as the sun dispels the shades of the gloom-
iest night, pouring light over a darkened world.
If God is "our Father in heaven," then heaven is
our eternal home; as said the remembered and lamented
Hanscom, "To die is to go Home!"
Finally, my own earnest, own individual prayer is, and
may it be the sincere petition of each soul for itself — under
all circumstances, may I feel conscious that God is my Fa-
ther. In prosperity, or adversity; in health, sickness, suf-
fering, or bereavement, may I ever realize that my Father
rules all, and over all! And when I come to die, may I
believingly, hopefully, confidently, triumphantly say, My
Father! I come to thee!!
264 SUBSTANCE OF SERMONS.
We now proceed to notice the next expression in this
model-prayer :
"Who art in Heaven." If I were disposed to make
the most of these words, I would make a discourse on the
single word "art" in proof of the existence, the .self-exis-
tence of the great I AM; but I will only notice the simple
affirmation or proposition, that our Father God is in heaven.
The Greek word used here, is in the phiral number
• — "the heavens." But the plural is put for the singular;
as in the word sometimes rendered God, in the Old Tes-
tament, and the word translated sabbath, in the New.
"Heaven." The word is of course used in accord-
ance with, and in accommodation to, the common views of
heaven — a local place, above. But, strictly and philo-
sophically speaking, every vcay is above; and God is really
everywhere, filling immensity.
We judge, however, that there is a place — a certain
locality in some part of God's vast dominions, where the
Supreme and Universal Father pre-eminenlJy displays his
glorious presence; and that may be called Heaven, in the
highest sense of that word. Possibly there is a Great
Center of the whole universe! God's Eternal Throne
may be that center. If not, what is? The sun is the cen-
ter of our system — the solar system; each star is a sun and
center to a system; and soon, ad ivjinilum. But what is
the great center of all? — around which the unbounded
material universe revolves! May it not be Heaven — and
God's Eternal Throne? How vast, how overwhelming
the thought! — and He who rules this vast and limitless
universe, is our Father!
"In Heaven," may denote an elevated point, relative-
ly to the world, from which God is represented — necessa-
rily so, by human language, as beholding all things;
though in fact he is everywhere present. Still, it is proper,
and a significant form of expression, to say God is above,
to look down on us and on all men. And from this ap-
parent elevated position, humanly speaking, God may di-
rect and govern the aft'airs of the universe. The form of
expression is drawn from the usually elevated position of
a king, on his throne. God, then, is the omnipotent Ru-
ler; but still " our Father!"
"In Heaven," may denote, too, the perfect holiness
SUBSTANCE OF SERMONS. 265
a,r\di purity of God; above all the influences of evil, anger,
malevolence or hatred; making all things subserve the
bringing about of the final holiness and purity of all his
intelligent creatures — '-his offspring," as Paul has it.
Although "in Heaven," yet, as already said, God is
truly and really omnipresent, beholding all tiling'^. As the
Scriptures affirm, "the Heaven of heavens" cannot con-
tain the Almighty. "The Lord is in his holy Temple; the
Lord's Throne is in Heaven: his eyes behold, his eyelids
try, the children of men." "The Lord looketh from
heaven; he beholdeth all the sons of men." "The eyes
of the Lord are in every place, beholding the evil and the
good." And Paul said to the Athenians, when he called
them and all "the offspring of God," that "He was not
far from every one of us." And the Psalmist asks,
"Whither shall I flee from thy presence? whither shall I
go from thy spirit? If I ascend up into heaven, thou art
there; if I make my bed in hell, behold thou art there; and
and if I take the wings of the morning, and dwell in the
uttermost parts of the sea, there thy hand shall hold me,
and thy right hand shall lead me!" He looks into our
hearts; and he is our Father. How careful, then, should
we be, to have ev or j Ihouglif, feeling, viotive, woi'd, and ac-
tion conformed to his precepts! — for should we like to have
even an earthly father, see evil feelings and thoughts and
passions in our hearts or minds?-! O! what an eff"ect —
what a purifying effect should this thought have on our
thoughts, feelings, and lives!!
The fact that God is "in Heaven," in the various points
of view from which we have considered the subject, de-
mands our highest, veneration for his Majesty, so entirely
exalted; and our sincerest, heavenliest adoration.
This sublime and glorious fact, too, should induce the
heartiest and most -^ariect trmi fulness and confidence to God;
if he is indeed so near every one of us, and "our Father!"
For, let it never be forgotten, that, whether highly exulted,
or intimately with us, God is our Father.
Finally: "Heaven" may here denote a state of perfect
happiness. Then remember that this heaven — so high, so
holy, so happy, is our final and immortal home, the home
of ALL, if God is "our Father," the Father of all.
23
266 SUBSTANCE OF SERMONS.
We come now to the petition,
"Hallowed be thy Name." By "hallowed," we un-
derstand sanctified, reverenced, consecrated, holy.
"Name" here includes himself too — the heavenly being
whom we address. "Hallowed be thy Name" includes
reverence for God and his Name — his Word — his Messiah
— his Religion; in a word, everything relating to his char-
acter, revelation, or moral government.
Consequently the spirit of this solemn petition is opposed
to all irreverence — all profanity — all levity in religious
things — all cursing in the nature of God. It is directly op-
posed to using that name, or any religious name, lightly or
uselessly, and to making puns or such like, on the language
of Scripture — sometimes indulged in by professed Chris-
tians. There is occasion, proper occasion enough for mirth
and laughter, without doing it at the expense of God's Re-
ligion and Word, by a ludicrous misreading of a passage of
Scripture, or a pun upon some obsolete or antique term
found there.
How common is all this! — and yet what an utterly use-
less sin is profanity — any word of irreverence! Men steal,
for wealth or bread; they lie, to deceive, thinking to gain
some profit thereby; they murder, either to gratify revenge-
ful feelings or for gain; and men get drunk, either for the
supposed pleasure of it, or to gratify appetite. But what
gratification, or profit, or gain, is there in profane swearing?
How wanton, and senseless, and useless is that vice!
We should seek to "hallow" God and his name, not only
by our lips in words of prayer; but in our hearts — our feel-
ings, thoughts, and life. We should ever have an abiding
sense of "our Father's" presence and goodness. All our
powers and faculties should be consecrated to the service of
God, the good of our fellow men — our brethren, and our
own best happiness.
We may briefly allude to some of the reasons that should
impel us, especially as Universalists, to "hallow the name"
of "our Father in heaven." 1. He is our Creator; 2, our
Almighty Sovreign; 3, our Supreme Ruler and Judge;
4, our Father; 5, our Redeemer and Savior, through Jesus
Christ; 6, whose nature is Love; 7, who is good to all —
kind even to the evil and the unthankful; 8, and whose
majesty, greatness, power, wisdom, and glory are infinite.
SUBSTANCE OF SERMONS.
Brethren! in view of all these high considerations, can
we do otherwise than hallow and reverence and adore his
Name?-!
Besides, it is a violation of the principles of common po-
liteness, as well as a proper reverence towards God, to
curse, or swear, or be in any way profane, in the presence
of Christians, and especially of Christian Ministers, who
themselves revere the name of the Most High. Who will
swear in the presence of a woman? How utterly low, how
destitute of all politeness, is such a man! And it is equally
ungentlemanly and impolite to be profane in the presence
of Christians. If men have no reverence for the name of
the kind author and preserver of their being; yet, as gen-
tlemen merely, they should treat their fellow men with
common respect and civility, by not wantonly and useless-
ly injuring their feelings, or paining their sense of A'enera-
tion for the Supreme.
My friend — if I now happen to address a man who in-
dulges, wilfully, or carelessly, or thoughtlessly, in this vice —
.suppose persons should speak disrespectfully of your earthly
father, in your presence — use his name in vain, or with
levity, would not you be 2}('ined and offended; and they vio-
late every principle of pohteness and common decency? —
that is, if they had no dislike to your father, or to you; but
did it as men generally sAvear — wantonly, uselessly, sense-
lessly? You might seek redress at the hands of one who
should triflingly use your father's name; but the Chris-
tian must not exhibit anger or vindictiveness, Avhen his
heavenly Father's name is profaned: he must endure the
pain with Christian mildness and forbearance.
And here let me appeal to all Universalists, especially
— to those who, above all men, believe in the reality, and
importance, and universality of the divine paternity — in
his infinite wisdom, and power, and love. The apostle
has said, addressing some Christians of his day, "Above
all things, my brethren, swear not." Profanity is not a
small vice: the apostolic injunction is, "Above all things,
my brethren, swear not!" And the law imperiously says,
"Thou shalt not take the name of the Lord thy God in
vain; for the Lord will not hold him guiltless, that taketh
his name in vain"; and the spirit of this command runs
throughout the Scriptures of Truth.
268 BCBSTANCE OF SERMONS.
brethren! — as we revere tlie being and character of
"our Father" — the author of our being — the source of all
our enjoyments — and our everlasting portion, let us hear-
tily, in life, and thought, and word, "hallow his Name."
And Avhenever we repeat, or hear this Prayer, may we
possess the thoughts and feelings suggested by these
words: "Our Father who art in Heaven, hallowed be
THY Name!"
"Thy Kingdom come." By the "kingdom" here, we
understand the Gospel Dispensation, or reign of Christ in
it; for he is the appointed King to rule and judge men, ac-
cording to the Gospel. This kingdom came some eighteen
hundred years ago, for, let it be remembered, this prayer
was tauo-ht the disciples before the full establishment of
that kingdom in the Avorld. To them, at that time, it was
future — then "to come."
Although the kingdom has come, we now may pray for
it to prevail — to increase in power — to influence and con-
trol all hearts. We can pray, and should pray, for it to
"come" to each heart. We may alwavs pray so; until the
consummation of the reign of Christ, in the "subjection of
all thinos to himself, Avhen God shall be all in all"; — of
which, more hereafter.
It may not be unprofitable to offer a remark or two con-
cerning the nature oi this kingdom. 1. It is called the
Kingdom of God; for God is its Supreme King, who has
annointed Jesus Messiah to be King in this dispensation of
it. Besides, God is its Author; whose wisdom and good-
ness designed and formed the vast and benevolent scheme,
by which the whole family of man will finally be brought
into subjection to the spirit of holiness and purity. 2. It
is sometimes styled the kingdom of heaven; because it is
of heavenly origm; full of heavenly principles, and like
heaven — making the society on earth something like the
society in heaven. 3. It is not worldly or secular. Jesus
says, "My kingdom is not of this world"; although it is
in the world, for the benefit and salvation of the world.
4. It relates to man's moral condition, and is not a mere
outward appearance; for he says, "The kingdom of God
Cometh not with observation! neither shall men say, Lo!
here, or lo! there; but the kingdom of God is within you."
SUBSTANCE OF SERMONS. 269
5. Pure and holy in its principles and influences; as says
the apostle: "The kingdom of God is not meat and drink;
but righteousness, and peace, and joy in the Holy Ghost."
6. It is eftective in its operations; and although small in
its beginnings, it shall finally reach all hearts, and be the
universal blessed kingdom: — as illustrated by the Savior's
parables of the mustard seed, and the leaven.
0! may we pray for it thus to "come" to our hearts,
and "leaven" our whole moral natui'e!
We should labor for the present increase of this king-
dom — labor to promote its progress and influence. Else,
what meaning in our petition? How utterly inconsistent
to pray for it to come, or prevail, and yet do nothing to aid
its influence, and its reception by the unbelieving and sin-
ful! Shall we not most earnestly seek it for ourselves, and
for others? If we do not, — we who rejoice in the ful-
ness of the Gospel of this divine kingdom, — if we do not
labor to extend the knowledge of it among them, who will?
Doing this, we shall most effectually seek and promote the
happiness of men, and the glory of God. There is no re-
ligion under heaven, like the Gospel, for this. What else
will so promote universal human happiness? Will Pagan-
ism, or Mohomedanism, or infidelity, or any form of multi-
form Partialism? No! a thousand times. No! They only,
of all men, are really free — enjoying the most perfect and
blissful liberty, who wholly yield themselves to Christ's
reign, in the kingdom of God. All others are slaves — to
error, or vice, or sin.
Then let us labor and pray for it. Remember — 0!
gratefully remember, how Jesus labored, and toiled, and
svffered, and died, to promote this great philanthropic
work! And the apostles, too; — what labors, and suffer-
ings, and deaths, did they undergo and endure, in the
same benevolent cause! And shall we, who have the light
and liberty — the results of their toil and sufiering — shall
we be indifferent, and do nothing?-! Heaven forbid!
But may we do, as well as pray!
This kingdom is entered by baptism, or purification; —
the imoard, and the ouixmrd; the internal, and the exteV'
nal; the visible, and the invisible; and the essential fact,
and the acknowledgment and /orw of it; by the spirit of
Truth, and by the emblematic use of water.
270 SUBSTANCE OF SERMONS.
Finally, Brethren, let us all seek to obey the laws of
this kingdom — the precepts of this kingdom — the precepts
of the Gospel, while we pray for its coming and increase;
especially the greed law of love — supreme filial love to
God, and fraternal love to man! So shall we be good cit-
izens of the kingdom of God, and in a condition to most
fully enjoy its privileges, and hopes, and consolations.
The next petition claiming our attention, is expressed in
these words: —
" Thy Will be Done on Earth as it is Done in
Heaven." — God's "Will" here seems to denote his com-
mandments, laws, precepts. And the prayer is. As that
Will is done in heaven, so may it be done on earth; as
among celestial spirits, so among men! But how is the
Divine Will done in heaven, and by beatified spirits?
Answer — By all — fully — perfectly — always. So may it
be done on earth! Even here, may all God's laws be
obeyed — every precept regarded! All the divine laws,
Avhether physical, mental, moral, social, or religious, are
given for our benefit; and hence it is wise to obey them all.
Each and every command should be regarded; especially
the prime, eternal, universal law of love — love to God and
man; which leads to obedience of all other laws. We
should love God; and hence obey him in all things. We
should love all men; and "do unto them whatsoever things
we would that they should do unto us."
God's Will being thus done, what happiness would
ensue! As is the happiness of heaven, so would be in
kind, the happiness of earth. What a heaven on earth, if
there were no war, no strife, no contention, no drunken-
ness, no licentiousness, no hatred, no cnielty, no oppression,
no slander, no injustice, no lying, no dishonesty, no sin of
any kind; but all peace, kindness, forbearance, justice,
honesty, love, truth, temperance, and holiness in every
thought, feeling, motive, word, and act! Hence, brethren
and friends, we should pray and "do"! and so make
"earth," so far as is possible, like "heaven," in obedience
and happiness.
But can Ave pray, "thy will be done on earth;" can we
offer this petition in " spirit and in truth," earnestly and
sincerely, and yet wilfully and habitually sin, and violate
SUBSTANCE OF SERMONS. 271
God's Will — disobey and disregard his requirements?
What solemn mockery! We might almost say, What deep
hypocrisy! O brethren! may we not only praij, but
seek to do !
We may also understand this prayer to relate to God's
detarminale\N\\\. Then we may pray in faith that God's
Will will hnally be done — universally, eternally; for we
believe it is God's Will of 2)urpose to redeem, purify, save
and bless the whole human family. Blessed era ! when
LOVE and bliss shall universally prevail — everywhere, al-
ways, forever ! ! when all human intelligences shall be
brought to heaven, to do God's Will, as it is done by those
now in heaven! What a source of joy and consolation, to
be allowed, even in the present life, to hope for so glorious
a period to come! — a hope founded on the Will and Word
of Almighty God !
Finally, this petition may relate to the Divine Will as
displayed in the overruling Providence. Consequently,
when we pray, " Thy will be done on earth," let us be
resigned to God's will toward us, without repining or mur-
muring. Remember the Savior's praj^er, amid the agonies
of Gethsemane — "Father! if it be possible, let this cup
pass from me: nevertheless, not my will, but thine, God !
be done !" May that prayer ever be ours! In prosperity,
or adversity, in health, or sickness, in bereavement and
sorrow, in life, and death, may we from the heart say,
" Not our will, but thine, God ! be done ! "
What a high and heavenly privilege is ours ! what a
solemn duty ! — to pray and do; to believe and hope; to
be RESIGNED ever! O brethren! may we prove ourselves
to be Christians indeed, by the sincerity of our oftering
this petition of the Lord's Prayer, realizing the full import
of the words, and earnestly seeking to have our feelings
and sentiments and life characterized by the spirit of the
prayer, "Thy will be done on earth, as it is done in heaA^en!"
" Forgive us our Debts, as we Forgive our Debtors,"
is the next petition claiming our attention. In the prayer
we recorded by another Evangelist, Ave have the petition
in these words: " Forgive us our trespasses, as Ave forgive
those that trespass against us." Of course the meaning
is, Forgive us our sins.
272 SUBSTANCE OF SERMONS.
That we do sin against God, is indisputable; and for
our sins, we suffer punishment, as we ought to, in jus-
tice. This is the teaching of the Word of God, our expe-
rience, and the world's history. And yet we are to pray
for forgiveness, as we forgive others.
Then the question naturally arises. In what does for-
giveness consist? what is it?
I answer. Forgiveness is not a remission of deserved
punishment. Why should that be remitted? Why should
it not be endured? — that is, if a just punishment: if unjust,
we might properly pray for escape from it. But is any
divine punishment unjust? ! If not, it ought not to be re-
mitted or forgiven. Hence, Ave do not read in the Bible of
the remission of the proper penalty or punishment of sin;
it is always the remission or forgiveness of sins.
But an objection to this view of the subject is founded
on the expression, " Forgive us our debts as we forgive our
debtors;" for it is asserted that we forgive our debtors, by
remitting the payment; and so God forgives our sins, by
remitting the puiiishnenl . Those who offer this objection,
attempt to ridicule the idea of forgiving the sinner, and yet
punishing him, by the alleged ridiculousness of forgiving
a debtor, and yet claiming a payment.
To this I reply. We sometimes forgive a debtor, who
does not pay; and sometimes we do not forgive a debtor
who does pay. Our forgiveness, or «?/ forgiveness, in such
cases, depends on the circumstances, the manner of getting
in debt to us, the spirit in which the debt is paid, or not
paid. This shows that forgiveness does not relate to the
mere ])a\)ment of the debt.
It is not pionshment that corresponds to -payment. It is
not punishment or suffering that we owe God: it is the per-
formance of duty — supreme love and perfect obedience.
Who does not come short of this? Who pays it all?
Then who may not pray, Forgive us our debts? God's de-
mands against us are not met by punishment; hence the
forgiveness of our debts, morally speaking, is not the
remission of punishment.
Moreover, suppose we carry out the objection as pre-
sented, requiring the absolute remission of the payment of
debts. Who can do it? What creditor will remit the
payment of all debts due him? Who ought to do it? Does
SUBSTANCE OF SERMONS. 273
the Gospel, does God or his Son require men thus to for-
give all debts, not ask or receive payment? And yet
this must be done; for the prayer is, " Forgive us om/*
debts, AS [in the same manner as*] we forgive our debtors"
Consequently, to give the objection any force, we can not
ask forgiveness of God, if we ask or accept the payment
of a single debt?
We see, then, most clearly, that the objection is
absurd and foolish; and also, that the forgiveness of our
"debts" or "trespasses," is not the remission of pun-
ishment.
Besides, it may be added here, if the forgiveness which
we ask of God is the remission of punishment, then for-
giving our debtors is not remitting the payment, but for-
bearing to send them to jail!
Divine forgiveness embraces and implies these two
things :
1. A cleansing, washing, healing, and purifying of the
sinner. The Greek word commonly rendered "to for-
give," means to send away, or take away. Hence we
read, " Behold the Lamb of God that taketh away the
sin of the world!" So the various passages of scripture
that represent men as being morally " cleansed," " wash-
ed," "purified," "healed," etc. This is not inconsistent
with the punishing: for, tchile sick, the man endures pain,
and vjkile morally diseased or impure, the sinner suffers
punishment.
2. Forgiveness includes looking upon the sinner, and
treating him, in some respects, as if he had not sinned; al-
though the punishment is inflicted. For instance, a pa-
rent must punish the disobedient child; — for it is wrong to
remit deserved chastisement; and yet he may forgive the
child, look upon him and treat him, in the same manner
as if he had not disobeyed. So God says he " will not
acquit the wicked" — "will not clear the guilty," although
he does "forgive iniquity, transgression, and sin." He
punishes the sinner; but does not remember the sin against
him. After punishment and reformation, he looks upon
the off"ender as if he had done no wrong.
The following illustration covers the whole of this idea
of forgiveness, and shows how forgiveness does not prop-
erly relate to punishment. I adopt the illustration, so clear
24
tl..
274 SUBSTANCE OF SERMONS.
and to the point, from a sermon I once had the pleasure of
hearing preached by Br. W. W. Curry:
A man is convicted of some ofi'ence against the law of
the land — the civil code. He is sentenced to the peniten-
tiary, say for ten years. The Governor, who has the
"pardoning power," may see fit, from various considera-
tions, to remit the penalty, and set the criminal at liberty;
and yet not forgive him, — inasmuch as he would not receive
him into his house, would repose no trust in him, would
not associate with him, or regard him as a good citizen.
He would remember his crime against him, although
induced to remit the penalty, and would not look upon him
and treat him as if he had not violated the law. Here,
then, is remission of punishment, without forgiveness.
Again; the same Governor, or another Governor in the
same case, might judge it proper to set aside the decision
and sentence of the court and jury, and so virtually annul
the law; and consequently, would not remit the penalty,
but suffer the offender to be sent to the penitentiary. And
yet, from what he knew of all the circumstances, the char-
acter of the offender, his penitence and reformation, etc.,
the Governor might forgive him in his heart — might treat
him as an innocent man, personally, and place the utmost
confidence in him. This would be forgiveness, without
remission of punishment. So God may and does forgive
the sinner, but does not remit merited and just punish-
ment. And on this principle may we pray, "Forgive us
as we forgive others!"
Note the common feeling manifested towards released
convicts, those who have suffered out the term of their
punishment in the penitentiary. Some are well treated —
are respected and trusted, and admitted into respectable
society, without any allusion to their former crimes, or any
remembrance of them. Such are seen to be sincerely pen-
itent and reformed, and can be trusted as if they had not
sinned. These are forgiven, although punished.
Others, when they leave the penitentiary, are not treated
as honest men — they are suspected and watched, and no-
body reposes any confidence in them. They are not em-
ployed in any place of trust, and are not admitted to the
intimacy of respectable families and decent society. 2'kese
are not forgiven, although punished. We see, therefore.
SUBSTANCE OF SERMONS. 275
t'ha.t forgiveness, in this respect, does not imply or require
the remiss 10)1 of punishuient. And we see, also, the folly
of those who seek to ridicule the idea of punishing and
forgiving too. They only exhibit their own want of sense,
and thus ridicule only themselves.
Not only is this doctrine of forgiveness and punishment
thus clearly illustrated, and shown to agree with matter of
fact, but it also accords with the plain teaching of scripture;
so that those who attempt to ridicule this doctrine, ridi-
cule the Word of God !
In 2 Sam. xii. 13, 14, the prophet assured David that,
although " the Lord had put away (or pardoned) his sin,
yet his child should surely die." He was forgiven, and
yet punished. In Isaiah xl. 1, 2, we read, "Comfort ye,
comfort ye my people, saith your God. Speak ye com-
fortably to Jerusalem, and cry unto her, that her warfare
is accomplished, that her iniquity is pardoned; for she
hath received of the Lord's hand double for all her sins."
1 Corinthians v. 3-5, with 2 Corinthians ii. 6-8, is still
more directly to the point. In the former passage, Ave
read of the punishment which the apostle judged proper
to denounce upon the incestuous man who had brought
dishonor on the church and the Christian name; — that he
should " be delivered over to satan for the destruction of
the flesh, that the spirit might be saved in the day of the
Lord Jesus." In the other passage, we read concerning
the same individual: " Sufficient to such a man is this pun-
ishment, which was inflicted of many. So that contra-
wise ye ought rather to forgive him, and comfort him, lest
perhaps such a one shouldbeswallowedup with overmuch
sorrow. Wherefore I beseech ye that ye would confirm
your love toward him." Here we see that this off"ender
was fully, sufficiently punished, and then forgiven and
comfoi'ted, and treated as if he had not sinned.
This must suffice in answer to the question. What is
Forgiveness?
" Forgive us, as we forgive others." Our own for-
giveness, or the appreciation and enjoyment of it, depend
on the state of our feelings; so that the Savior truly says,
"unless ye forgive men their trespasses, neither will your
heavenly Father forgive you." Hence, we must forgive
others; that is, indulge in no vindictive, revengeful feel-
276 SUBSTANCE OF SERMONS.
ings; but be kind and merciful. Else, we can not receive
and enjoy God's forgiveness.
We can not see the sun if we are blind, or if a cloud
intervenes. So we can not enjoy the divine love and
forgiveness, if our hearts are wrong, sinful, unforgiving.
A stubborn, ill-natured, hating, angry child is not in a
condition to appreciate parental kindness — unless he be-
comes softened to it. Thus, God's love to us is made a
motive for our loving others: "If God so loved us, we
ought also to love one another."
Besides, how God bea^-s with us, and our sins! Can
not we bear with our fellow men, and their faults — our-
selves sinful and frail too?-!
How essential, then, that our hearts be right toward all,
in order to pray sincerely and effectually, "Forgive us
our trespasses as we forgive those that trespass against
us!" For unless we do thus forgive others, God will not
forgive us. It is impossible, in the nature of things, that
he should.
One asked once, "How often shall my brother sin
against me, and I forgive him? till seven times? Jesus
saith unto him, I say not unto thee, until seven times: but
until seventy times seven."
What mockery! what solemn trifling! what impious sin!
what shame of hypocrisy! to pray thus, and yet be unfor-
giving and revengeful! Do we not utter a falsehood sol-
emnly to God, when we pray, " Father, forgive as we
FORGIVE," if we do not forgive?-! Brethren! may we be
ready to forgive others — harbor no revenge; and then fer-
vently pray, "Forgive us our sins!"
We have a sublime and heavenly example in Jesus;
who, even on the cross, and in the agonies of a most
dreadful death, inflicted by his cruel enemies, prayed
for those very enemies and murderers, — " Father, forgive
them; for they know not what they do!"
"Lead us not into Temptation!" is the next petition
of the Lord's Prayer that claims ©ur attention.
The word used here means "put to proof, trial"; and
thence temptation. The word may be used in a good sense,
as well as in a bad sense. Men may be tempted to good as
well as to evil. Hence we read, "God tempted Abraham."
SUBSTANCE OP SERMONS. 277
But in the text, we understand it of enticement to evil.
" Lead us not into temptation"; that is, as some under-
stand it, deUver us not over — give us not up to the con-
troHng power of temptation.
Temptations are inward and outward — in ourselves, and
from others. Of temptation that springs from ourselves,
read thus in James i. 13-15: " Let no man say when he
is tempted, I am tempted of God; for God cannot be
tempted with evil, neither tempteth he any man. But ev-
ery man is tempted, when he is drawn away of his own
lust, and enticed. Then when lust hath conceived, it
brinofelh forth sin: and sin, when it is finished, bringeth
forth death."
It is not a personal devil, once a celestial being, that
tempts men, as partialists do vainly talk; but " every man
is tempted,! when he is drawn away of his own hist and
enticed," — " lust" here signifying desire in general, or im-
proper and irregular desires, and not the specific desire
now usually denoted by that word. These temptations
are from within ourselves, and strengthened or weakened
according as our will is good or evil; so that we can not
excuse ourselves for sinning, by laying the blame on a
cunning, celestial or infernal, but superior spirit. No man
can recognize such a power, [a personal but invisible
devil,] in the temptations that he encounters; but every
man can trace his temptations to their proper source,
either in himself, or in men or circumstances.
Whatever tempts may be called satan, devil, adversary,
whether the tempting influence be from within, as in the
case of Eve, or from without as in the case of Adam. So
when Peter proposed an improper thing to Jesus, he said,
" Get thee behind me, satan!" It is said of Jesus that
" he was tempted in all points as we are;' and his tempter
was called the devil.
Men are greatly, most powerfully tempted by their
passions, when outAvard objects are presented for their
gratification. Among the strongest of these are the
love of money, the love of poAver, and licentious desires.
How fearfully are some men, I may say most men, enticed
away from the paths of virtue, by one or another of these
passions — good in themselves, but evil when in excess and
yielded to in violence of right. Surely, ambition, and
278 SUBSTANCE OF SERMONS.
ill-gotten wealth, and licentiousness, can be accounted for
without resorting to the idea of any personal, infernal
being, called the devil!
And then, what a contrast between the moral sense and
these influences! In what different directions would they
lead men! and with various, almost infinitely various de-
grees of power. The moral sense is far greater in some
than others; and so also the strength of these passions or
propensities. Hence, there is a greater or less degree of
real virtue in different persons whose character or actual
conduct appears to be the same. The man who is virtuous
in spite of powerful temptations, who struggles with the
power of evil, as with death, deserves more credit for his
uprightness, than the man who is easily virtuous, who is
not at all or but little tempted. A man can not be a true
hero, except by encountering strong foes, and over-
coming them.
Besides these temptations from within, from ourselves,
we meet with temptations from without — evil associates,
or pecuhar circumstances, seducing to evil. How many
are ruined thus! — led from one step to another down to
perdition! Hence the apostle wisely said, " Evil commu-
nications corrupt good manners." But I need not specify
or name in detail the thousand and one modes in which
men are tempted by others. Each one will know the
manner in which himself is particularly tempted.
At first, temptation asks only a little — ^just once; to de-
ceive, or defraud, or drink, etc. It never, or seldom, at
first, proposes palpable crimes: it comes to that by degrees.
And then the power of temptation increases by our
yielding to it. Each time a man yields, he is less able to
resist; and finally, he becomes a slave.
On the other hand, what moral fower is gained, by first
and always resisting! " Blessed is the man that endureth
temptation;" that is, Avithout yielding to it. " Resist the
devil, and he will flee from you!"
We should consider too, the high enjoyment of the
noble consciousness of doing right, especially in spite of
powerful temptations. Who Avould not envy Moses the
possession of the sublime feelings flowing from his delib-
erate determination to abide with his own despised and
enslaved race, in face of all the seductions and blandish-
SUBSTANCE OF SERMONS. JTflf
ments of the court of one of the mightiest kings of earth?
And what an abiding and lofty sense of happiness must
Joseph have enjoyed, even in prison, in the possession of
that subhme consciousness of having done right, in spite
of the syren voice of temptation, addressed to the strong-
est and most universal of all human passions! Jesus —
Avho " was tempted in all points as we are, yet without sin"
— affords us another noble example of this. Think you
he did not enjoy the most exquisite and heavenly satis-
faction of mind, from having so steadily resisted the
temptation to become the temporal prince and ruler of all
the kingdoms of the earth, and to possess the glory of,
them? Here is an abundant reward for resisting every
temptation, and saying to every enticement to evil, " Get
thee hence, satan!!"
Besides, how we respect, and honor, and trust a man
whom we know able to resist all temptation/ Brethren, may
we be so respected, honored, and trusted!
So, how little do we respect the man, however well mean-
ing, who can not resist temptation! How little confidence
do we repose in that man! Brethren, may we be no
such men!
How important is this subject to the young! May they
ponder it well, and see to it that they yield not to the first
temptation — that they take not the first step towards vi-
cious indulgence, intemperance, dishonesty, libertinism, etc!
Finally, let us each most fervently pray, " Lead us not
into temptation!" — and gain divine power to resist!
FALSE CHARGES AGAINST UNIVERSALISM.
Acts xxiv. 13. — "Neither cau they prove the things whereof they
now accuse me."
These are the words of the Apostle Paul, in his defence
before Felix the Governor, when accused of various mis-
demeanors, by his enemies, the Jews. They are selected
for the present occasion, as an appropriate text from which
to deliver a discourse in relation to the common charges
280 SUBSTANCE OF SERMONS.
against Universalism and its advocates. We say, "Neith'
er can they prove the things whereof they now accuse us."
It is common — too common — for all opposing parties,
political, social, or religious, to misrepresent each other's
views and practices; — sometimes intentionally; sometimes
not. More especially, the many slander the few — those
whose sentiments are not generally known and understood,
or looked upon as innovations. Thus an impression
ao'ainst such sentiments is made upon narrow minds — those
who esteem every thing new to them, to be untrue, neces-
sarily. We and our Faith suffer in this manner, more
than from any other cause.
I propose, therefore, to notice in detail some of the false
charges against us, and misrepresentations of our doc-
trines; of course, for the benefit of those who are not fa-
miliar with our peculiar views. Let the people "come
and see," hear for themselves; and not trust to common
rumor — hearsay, especially of our enemies, for those who
commonly oppose Universalism never represent our views
as we hold them. Hence the necessity of occasionally de-
livering a discourse like the present.
1 . They bring the broad charge against us, that we are
Infidels, and that Universalism is Infidelity.
In the first place, let us enquire. What is meant by the
term, Infidel? for that word is often used in a loose, indefi-
nite, improper sense. Is it meant that Ave are Atheists?
Nobody would be so bold as to affirm so palpable a
falsehood.
The proper and usual meaning of Infidel is, a Deist —
an unbeliever, or rather a disbeliever in the Scriptures as
a Divine revelation, and in Jesus Christ as the Divinely
commissioned Savior.
Well, are we Infidels, in this sense? I hardly need say,
No; for the system of Universalism necessarily embraces
faith in the Word of God, in Jesus as the Messiah, and in
the future immortal Life. This faith is absolutely essen-
tial to the system. So, then, in no proper sense are we
Infidels — and Universalism is not Infidelity.
But in one sense, we are Infidels; but only in such a
sense as the Savior and the Apostles were Infidels. We
do disbelieve some things that Partialists believe, and re-
ject their irilerpr elation of some portions of the Bible.
8UB8TANCE OF SERMONS. 281
Therefore they call us Infidels. What miserable presump-
tion and arrogance !— as if a different system from theirs
must necessarily be Infidelity, and justify them in using so
opprobrious an epithet.
Suppose we return the compliment, as we may do, and
say, They are Infidels. They do not believe what we do;
they reject the great, central, most sublime doctrine of
the Bible, to wit: that Jesus Christ is "the Savior of the
world" — that all men shall finally be purified, be made
righteous, reconciled to God, and saved. Is not a denial
of this InfideUty?
2. We are charged with denying the Divinitif of the Son
of God.
We do not deny his divinity; but his deity. It is true
that we do not believe that the Son of God is God; but
we beheve in the divinity of his mission, the divinity of
his doctrines, his Gospel — that he was a divinely commis-
sioned Messiah, anointed with the Holy Spirit, to be King,
Judge, and Savior of all men. In the language of a sa-
cred writer, we say, "To us there is one God" — not a
trinity of persons, "Father, Son, and Holy Spirit," form-
ing the Godhead — but, "to us there is one God, the Fath-
er," whom, and whom only, Ave are required to religiously
"worship"; for so the Son of God himself taught the Sa-
maritan woman.
3. In the next place, our enemies say we deny the
Atonement.
"They cannot prove this thing"; for it is not true. We
do most fully and earnestly believe in the Atonement, as
that doctrine is presented to us in the Scriptures. We be-
lieve this universal atonement — reconciliation, will be fi-
nally, fully effected. This, the partialists do not believe;
and they, therefore, and not we, deny the true doctrine of
atonement — and yet they have the impudent hardihood to
charge such a denial upon us!
True; we do deny that Jesus died to gain the favor of
God for us, to placate his wrath, to turn away deserved
punishment from us; or to suffer in our stead. For in the
first place, God always loved his creatures: there was no
necessity for gainmg his love. (2.) If God really hated
us, Jesus could not remove that hatred; for hoAv could
any influence or act change the Immutable Jehovah? (3.)
282 SUBSTANCE OF SERMONS.
If, as partialists say, sin is infinite, and an infinite penalty-
is annexed to it, no power — not even God — could set it
aside: it Avould be openly opposing one infinite thing to
another equally infinite thing. Nothing woxxld be gained
by such a sacrifice, for such an object. (4.) If we deserve
a certain amount of punishment; we ought to endure it for
ourselves; and not another for us. Why should we be de-
livered from a just and merited chastisement? If the
punishment were cruel or unjust, there would be some
propriety in enabling us to escape it. But who will ven-
ture to call the penalty of God's law, cruel or unjust?
What do we think of the man who assists a condemned
criminal to escape from the hands of the oflficer of justice?
and will the Son of God be guilty of such an act? Uni-
versalists cannot believe that Jesus would do an illegal, a
wicked thing. (5.) The scriptures teach no such doctrines;
but the contrary. Are we not right, therefore, in rejecting
sentiments so false and unscriptural? and are not they slan-
derers who charge us with denying the Atonement?
4. They say, we disbelieve in a change of lieart — con-
version — regeneration; the new birth. Let us see.
If they mean by these phrases, a change of opinions —
a reformation of life and manners, a "ceasing to do evil,
and a learning to do well," possessing faith in Christ, and
a hope of immortal life, we do not reject conversion, the
new birth, etc. But if they mean such a radical change
of heart or nature, supernaturally and mysteriously effect-
ed, as they generally pretend, that they are not liable to
sin, and do not sin, Ave do deny the truth of the doctrine;
for the simple and most conclusive reason, that we never
saw, heard nor read of, such a man in this Avorld, a man
who was not liable to the influences of temptation, and
who never sinned. This one fact is enough to demon-
strate the unsoundness of the doctrine as thus expressed.
But we heartily believe all the Scriptures say on this
subject. We hold most firmly to the doctrine of regen-
eration, the new birth, etc., as taught in the Divine Word.
We teach that "we must be born again" that is, from
above, as the Greek word there means, in order to see, to
enjoy the kingdom of God, the spiritual kingdom estab-
lished among men by the Messiah, "consisting of right-
eousness, and peace, and joy in the Holy Spirit."
SUBSTANCE OF SERMONS. 81$
Let US see how the Bible defines the new birth. 1 John
V. 1. Whosoever heJieveth that Jesus is the Christ, is born
of God, ["from above,"] and every one that loveth him
that betjat, loveth him also that is dei/otteu of him." Again;
see 1 John iv. 7: "Loveisoi God; and every one that /ouc/A
is born of God, and knoweth God." Then also, 1 John ii.
29: "Every one that duet/i riyliteousness is born of him,"
[Christ.] Here we see what is required as the new birth,
Faith, Love, (to God and man,) and Righteousness.
Hence Christian believers are called, in a special sense,
"sons of God." This is effected, as the sacred writers in-
form us, by "the Truth," the "word of the Truth," the
Gospel, "the Spirit;" that is, the divine energy or power
in the Truth.
All this we believe; and consequently they wickedly
slander us, who charge us ^Tith rejecting the doctrine of
regeneration, etc. Moreover, we most earnestly believe
that all men s\\a[\ finally be born of God, regenerated, radi-
cally changed; so as to sin and suffer no more. This the
Word of God teaches; and this, all partialists deny.
Therefore they are the ones, not we, who reject the new
birth, regeneration, etc. They have not a tithe of the
faith in that sublime doctrine, that we have. Yet they
impudently call us infidels, and themselves Christian be-
lievers! It is like the old Pharisees accusing the Savior
of "having a devil"! But we pass on to another thing
"whereof they accuse us."
5. Our enemies say we do not believe in human
depravity.
The charge is false, for we do believe that men are de-
praved, sinful. It would be folly to deny so palpable a
fact.
If they mean, however, what they generally profess to
believe in themselves — total depravity, we confess we have
no faith in the doctrine; for the very sensible and conclu-
sive reason that toe know it to be false. For, in the first
place, if all unconverted men were totally depraved, there
would be no difference among them; all would be precise-
ly alike. All sinners are not alike; and consequently not
totally, entirely, perfectly depraved. (2.) If all men, in
an unconverted state, are totally depraved, they are only
a mass of depravity; and consequently it is only folly to
284 STJBSTANCE OF SERMONS.
talk of "converting," "purifying," and cleansing them.
The depravity being "washed away," nothing would be
left! (3.) If sinners in "a state of nature" are totally
depraved, they are as bad as they can be, they cannot
"wax worse and worse" — they are as bad as the orthodox
devil — they are themselves perfect incarnate devils!!
Now we know such a sentiment to be a lie — a slander on
human nature; and therefore we know the doctrine of to-
tal DEPRAVITY is false.
We believe in human depravity, however; and one of
the plainest evidences of the fact that men are depraved,
is found in the monstrous character of the unholy and
horrible dogmas of Partialism; a malevolent, partial God;
an omnipresent, almost almighty devil; total and immortal
depravity, and an endless hell!
6. They charge us with making sin a trivial affair, and
denying its puni^ihrnent.
We plead, "Not guilty"; and we crave the reader's at-
tention to our brief defence. We do tiot consider sin a tri-
fling matter; for it is the cause of a vast amount of wretch-
edness in the world. We do indeed deny that sin is inji-
nite; for in that case, ( 1 ) all sins would be alike in turpi-
tude — stealing an apple and murdering one's mother! (2)
No power in the universe could remove the guilt of an
infinite sin; and, (3) no one but an infinite being — a god
— could commit an infinite sin. Still, we believe that
sin is a great evil, a great curse — absolutely speaking.
Guilt is graduated according to man's light, knowledge,
and ability. Consequently, though sin is not infinite,
neither is it a trivial affair. The orthodox believe too
much, in this respect. They have more faith in sin and
its perpetuity, than in the regenerating grace of Almighty
God.
As to not denying the proper punishment of sinners, a
simple and direct denial of the charge ought to be suffi-
cient. We believe that no man escapes deserved punish-
ment. In this respect, we have more faith than those
who falsely accuse us.
We sincerely believe, and earnestly teach, all that the
Bible, observation, experience, and history affirm, with
regard to the certainty of the punishment of all sinners.
Moreover, we belieA'e that punishment is just, merciful.
SUBSTANCE OF SERMONS. 286
remedial. This, partialists deny; and consequently their
views of punishment are unsound and imscriptural.
7. Universalism is charged with being merciless, unfor-
giving, knowing oi no pardon.
This charge grows out of our doctrine of the certainty
of punishment, under the divine government. But is the
infliction of deserved and just punishment an unmerciful
act? especially when punishment is designed to be reme-
dial, useful. Is the earthly father to be called merciless,
Avho properly chastises his disobedient child? There is
often more real mercy in punishing, than in forbearing to
punish. Improper, unjust, vindictive punishments are
merciless; so that, if any religious system under heaven is
to be called merciless, it is partialism, with its endless,
remediless, useless hell-horrors!
Divine mercy has compassion on the sinful and suffer-
ing, and elevates them to a state of holiness and happi-
ness. Universalism teaches that all sinners will finally ex-
perience God's merciful favor. Consequently, those slan-
der our system, who declare that it knows no mercy.
As to forgiveness or pardon, we heartily believe all that
the Bible teaches on that subject. We believe in the for-
giveness of sins, although not in the remission of just and
desex'ved punishment. And it is the height of impudence
on the part of our opposers, to charge us with denying all
forgiveness or pardon, because we disagree with them as
to the nature of it. The Calvinist might as well charge
the Arminian with not believina: in a God, because not be-
lievmg that God has unconditionally reprobated some men
and angels to everlasting death! But this is the perpetu-
al fallacy of partialists, when speaking against Universal-
ists: — they charge us with denying doctrines revealed in
scripture, merely because not holding them precisely as
they do. This is neither fair, honorable, nor honest.
8. We are accused of denying the existence of Helh
This is simply false. We do beheve in all the hell, in
every hell mentioned in Scripture; — the hell where Da-
vid was, the hell into which Jonah Avas sent, the hell in
which Jesus the Son of God was, the hell which the Jews
were not to escape; in a word, we believe all the Bible
says of the various hells in which men suffer, or do not
suffer.
286 SUBSTANCE OF SERMONS.
True, we do deny the eternity of hell and its torments;
but the Word of God never speaks of an endless hell —
never! And are we to be denounced, and consigned to
eternal perdition, because we do not agree Avith our oppo-
sers as to the meaning of this word? We believe in a hell,
in several hells; but not in their hell. Are we therefore
to be charged with believincr in no hell? Unitarians do
not believe in the tri-personality of the God-head: would
Trinitarians be justified in accusing them of believing in
no God? Every one of these charges against us is based
upon the impudent assumption of infallibility in doctrinal
teaching and the interpretation of Scripture, on the part
of those who thus falsely accuse us. Orthodox protestant-
dom, although it denounces the Romish doctrine and claim
of infallibility, yet does itself teach and denounce as dog-
matically as Rome herself!
9. It is said that we deny, disbelieve, and reject the
Bible threatnings.
In reply, we need only to say. The charge is unfounded
in fact. We beheve in all the threatnings recorded in the
Bible, and more, we believe they were inflicted; a fact
which Partialists deny. For one example, to name no
more, Universalists believe that when God said to Adam,
"In the day thou eatest thereof, thou shalt surely die,"
he spoke the truth, and that Adam did die on the day of
transgression. Now do partialists generally believe that
this divine threatning was fulfilled according to God's word?
No. They generally believe and teach that our first pa-
rents escaped the death denounced upon them, and thus
virtually assert that the serpent told the truth, when he
said, "Ye shall not surely die!" And these are the peo-
ple — may heaven forgive their wickedness and inconsis-
tency! — who charge Universalists with denying the Bible
threatnings!
10. Our opposers say we deny the existence of the Devil.
If they mean the devil mentioned in Scripture, we do
not deny his existence. Indeed, we believe in many dev-
ils, as revealed in the Bible; whether principles, powers,
or persons; for devil, or diabolos and satan, signifying an
adversary, or false accuser, or evil influence, etc., are of-
ten used to denote things that bring evil upon man, and
persons that do wrong or oppose right and truth.
SUBSTANCE OF SERMONS. 287
It is true, however, that "we do not believe in a being,
once pure and holy in the realms of glory, who sinned
there, unterapted, excited a rebellion of other pure celes-
tials against the Almighty, was defeated and conquered
in the wars that were waged on the heavenly plains of pu-
rity and bliss, and was thrust down to the bottomless abyss
of hell, and bound there Avith everlasting chains, but is
yet free to range at will all over the world, omnipresent
to seduce the ott'spring of his Omnipotent Conqueror, and,
in spite of all the efforts of the all-Avise, all-merciful, and
all-powerful Father, able to drag them down to the infer-
nal regions of everlasting woe, where he will reign, su-
preme and alone, over millions of God's intelligent and
moral children, throughout the ages of the eternity of the
existence and throne of Jehovah himself! In such a devil,
create or increate, we confess we do not believe.
Instead of feeling ourselves blameworthy, on account of
our want of faith in such a devil, we charge the orthodox
with believing too much in him; for they believe, not only
all the impious nonsense exhibited in the last paragraph,
but that this fallen spirit is immortal. Whereas the Word
of God positively declares that the power or principle, (or
person, or being, if you please,) called by emphasis, the
devil, shall be destroyed, Heb. ii. 14, 15; and not only the
devil, but his works. This is believed by no partialist.
Consequently, those who charge us with denying the ex-
istence of the devil, do themselves believe more than the
Bible teaches, and what is untrue, while they do not be-
lieve the truth which the Bible does reveal.
11. It is often asserted that Universalism is too old to
be true, and that it is the devil's doctrine.
Our enemies tell us that the serpent, in which they say
the spiritual, fallen celestial devil dwelt, preached Univer-
salism to our first mother, when he said, "Thou shalt not
surely die." But is this our doctrine? Do we not be-
lieve that Adam and Eve died "on the day" they sinned,
as their Creator forewarned them? We do most assured-
ly believe God uttered the truth, and that the serpent lied.
But do those who thus accuse us believe that our first
parents did die on the day of their transgression, as the
Almighty solemnly assured them they would? No; — for
they say the death was temporal, spiritual, and eternal,
288 SUBSTANCE OF SERMONS.
and that those first sinners did not suflFer that death on
the day of transgression, and that they will never suffer
eternal death. Then they virtually charge God with ly-
ing, when he said to Adam, "In the day thou eatest there-
of thou shall surely die!" They ought to blush for very
shame, or hide themselves from the face of honest men,
after bringing so slanderous a charge against us and our
Faith.
Universalism is indeed an old doctrine, although not
too old to be true. The faith in which we rejoice was
preached in the garden of Eden; not in all its fulness and
clearness indeed, yet more plainly seen by us now proba-
bly, in the light of additional revelations, than by our first
parents. It was not promulgated by the serpent, as false
accusers assert, but by the Creator of heaven, and earth,
and man, — in these words, full of hope, and meaning more
than they express: "The seed of the woman shcdl bruise the
serpent's head;" — a heavenly, divine promise that directs
the eye of faith to the period of the destruction of all evil,
of sin, and of all evil influences.
12. Then we are gravely told, perhaps in the next
breath, that Universalism is too new to be true, that it is
of modern oriyin. Indeed! Then certainly it is not so old
as they say, and was not preached in Eden by the devil
in whom our accusers believe! Let them fix the charge,
let them settle it in their own minds, whether our doctrine
is too old or too youny, and then we will answer them. We
cannot well manage objections or charges that contradict
and stultify each other!
If they insist, however, in spite of the ridiculous atti-
tude they thus assume, that the charge is and shall be, that
Universalism is of modern origin, then we say, most em-
phatically, the accusation is false. For we can trace the
doctrine back to the time when men were emerging from
the overshadowing darkness of Romanism, and then pass-
ing beyond the night of the ages in which Rome reigned,
one and supreme, over the minds and consciences of men,
we discover it in the writings of some of the earliest Chris-
tian fathers; then in the writings of apostles and evangel-
ists; in the words of Jesus; and then, farther back, in the
communications of the holy men of old who spake as they
were moved by the Holy Spirit; then, in the promise
SUBSTANCE OF SERMONS. 289
which God made to the patriarchs, confirmed by an oath;
and finally, in the first great promise which the Father of
all made to our first parents in paradise.
No; Universalism is wA too new to be tnie, is not ol
modern origin, it is as old as the apostles and the Savior,
the ancient prophets and patriarchs, and God's earliest
revelation to sinful man.
13. We are sometimes charged with elevating human
reason above lite Bible.
This allegation is unfounded in fact; that is, the charge
is simply false. True, we reverence human reason,
as God's great gift to man. We would use it in religion,
as in other matters; but always in perfect submissioji to the
Word of God.
God speaks to us as reasonable and reasoning beings,
and we are to exercise the reason he has kindly bestowed
upon us, in understanding the words of his revelation. If
not, if we are not to reason in the interpretation and un-
derstanding of the Bible, it might as Avell have been given
to brutes — to dogs, apes, owls, or bats! Only let us know
what God reveals, and our reason is submissively silent.
But pray do not a'ccuse us of setting human reason
above the Word of God, merely because Ave refuse to ac-
cept your irrational, absurd, contradictory, monstrous, im-
pious dogmas, which you choose to affirm are taught in
the Bible! We beg you to remember, that setting our
reason against your notions of the Bible, and elevatino- it
above your wwreason, is not elevating it above the Word
of God!!
14. It is said that even if Universalism is not itself Infi-
delity, it leads to Scepticism, and that our preaching makes
Sceptics and Injidels.
This is a false accusation; as is evident from these two
facts: 1. That Infidelity abounds most where Universal-
ism is least or not at all known, and 2, That Universalism
has saved many persons from Infidelity of various foims.
It is true that some Universalists have become Infidels;
but this no more proves that Universalism leads to Infidel-
ity, than the fact that Judas became a traitor, proves that
Christianity leads to treachery and treason.
Some men seem constitutionally predisposed to scepti-
cism; for Infidelity is much oftener the result of a morbid
25
290 SUBSTANCE OF SERMONS.
state of mind and feeling, than of any exercise of tlie in-
tellect; but the great mass of sceptics and confirmed Infi-
dels are driven to the darkness of doubt and unbelief by
absurdities and follies of the dominant religions of the
world that claim, falsely claim, to be Christianity. Conse-
quently thousands of this class of doubters and unbeliev-
ers are led to embrace Christianity, in mind and heart and
life, when presented to them as a reasonable religion, wor-
thy of a God of infinite perfections. It is for this reason,
that Universalism, instead of having a tendency to make
men Infidels, often leads them to a strong faith in the gos-
pel of grace and salvation.
15. Universalists are often accused of being wiched peo-
ple, havbig no religion, and that their doctrine has an evil
and licentious tendency.
Of course some wicked persons profess to be Universa-
lists, and are irreligious; but this is the exception and not
the rule.
Two or three facts will demonstrate that we "are not
sinners above all the people that dwell in" Christendom,
and show our accusers that they ought to blush for shame
when they bring such a charge against us and our Faith:
1. The worst people in Christendom, the most depraved
and ignorant, never heard of Universalism; 2. Some, we
may say the vast majority of the basest and vilest of men,
have believed in the very doctrines advocated by our ac-
cusers; as a personal devil, a post mortem hell, and end-
less toi'ments; 3. Exceedingly few Universalists are found
in any penitentiary, almost none compared with the Par-
tialists found there; 4. Hardly one, if even one Universal-
ist has ever been hung for the commission of any capital
crime; 5. Some of the most moral communities in our
republic are those where Universalism is most prevalent
or influential; 6. Hardly any, if any Universalist ministers
have ever been convicted of the vices and crimes so com-
mon among the clergy followed by those who call Uni-
versalists wicked and irreligious!
Gentlemen! — pray "take the beam out of your own eye,
before you seek to take the mote out of your brother's eye."
16. Universalists are accused of having no faith in heart'
felt, experimental religion.
A simple denial ought to suffice here. We do most
SUBSTANCE OF SERMONS. '291
sincerely believe in the religion inculcated by the Gospel,
— the religion that embraces faith in the God of love and
Father of all, and in Jesus as the Savior of the world;
love toward God and man; the hope of a blessed immoi--
tahty to come; peace, that the world can neither give nor
take away; and the joy that is unspeakable and full of glo-
ry. We hold it to be heartfelt, experimental; however
far short some of us may come of possessing its life-giving
power and its highest enjoyments.
Although Universalists ought to pray and labor to be
more religious, yet our enemies most wickedly slander us
Avhen they accuse us of denying experimental religion.
With regard to our life and spiritual enjoyment, we may
say before God, Guilty; but to men who falsely accuse us,
we say most emphatically. Not guilty! In the presence of
the most High, we feel abased for the low state of our
divine Ufe; but to our libelers we say, "The Lord re-
buke you!"
17. Universalists are often charged with o^jposing revi-
vals of religlo)i.
The charge is unfounded in fact, is contrary to fact. I
never knew a real Universalist to oppose genuine Christian
revivals — never one! We are always in favor of such re-
vivals, and aim to promote them. Our prayer is, and ev-
er has been, "0 Lord! revive thy work," in bringing men
to the belief and practice of Christian truth. Our sincerest
desires are that our fellow men may be brought to love
God supremely, their neighbors as themselves, to obey the
requirements of the Gospel, and to experience the highest
spiritual enjoyments afforded by Christian faith and hope.
As to those whirlwinds of passion and excitement, that
drive men to despair, madness, and suicide, and are some-
times denominated revivals, tee do oppose them! Heaven
grant we may ever oppose them! And what good man,
Avho sees the effects of these excitements, and knows the
moral character of many of the leaders in these so-called
revivals, will not oppose them, and pray God for strength
to oppose them successfully?
"0 Lord! revive thy work!" and may these spurious re-
vivals — revivals of fanaticism and bigotry, fear and melan-
choly, despair and madness, soon come to an end, and
cease to curse and cnish hiiman souls!
292 SUBSTANCE OF SERMONS.
18. Finally, — not to name any more of the false charges
of Universalism, we are accused of making war on other rc-
liffionisls, on all the sects of niuiliform and many-colored
parlialism.
True, all true; that is, in the sense of contending against
their religious (or irrehgious) dogmas. We believe par-
tialism, in all its forms, Romish or Protestant, to be unwor-
thy of God, unfounded in Scripture, contrary to the Gospel,
and an overshadowing curse to man. Should we not then
make war upon it, and "contend earnestly for the faith
once delivered to the saints"? — the faith that honors God,
glorifies the name of Jesus, and blesses the soul of man!
What! shall we see our fellow men led to fear God, their
heavenly Father, as a tyrant, — driven to melancholy, mad-
ness, or suicide, through the dread of the devil and the un-
utterable torments of a fabled, pagan. Christian hell, —
cursed with all the horrors of a false and superstitious re-
ligion, and not seek to remove the baleful cause of this un-
told evil? No, a thousand times, No! While God spares
us, we will endeavor to "fight the good fight of Faith,"
not only by striving to lead men directly to the belief and
practice of the Truth, but by exposing and laboring to
eradicate all religious error and falsehood from the hearts
and minds of the deluded and deceived.
So, then, to the charge of Avaging war on partialism, we
plead Guilty! — and proud are we to be of the number of
those who are thus accused!
Our present Avork is done. We have not noticed or re-
futed all the false charges brought against us and our
faith; but Ave have examined enough to demonstrate that
many of our enemies are utterly reckless of truth, and
destitute of moral honesty, in their manner of opposing
Universalism. They seem ready to accuse us of any thing,
no matter how falsely, that may serve to create or deepen
the prejudices of men against us and the doctrines we be-
licA'e and adv^ocate. Besides disproving these false accu-
sations, and exposing the wickedness of our accusers,
these remarks may do something towards enlightening
such as have been deceived in relation to some of our
vieAvs in which we are liable to be misunderstood, or are
wilfully misrepresented.
SUBSTANCE OF SERMONS. 29$
THE GOSPEL FOR THE POOR.
Matthew xi. 5. — "The blind receive their sight; .... the Poor
have the Gospel preached to them."
The Gospel is needed most by the poor. It is best
adapted to their wants. There is not much Gospel where
the poor desire not to go. How can they have the Gospel,
who exclude the poor from their houses of worship, di-
rectly or indirectly? Like the Episcopal St. Paul's, on 6th
street, for instance: do the poor feel like going there? or to
the First Presbyterian church? But pre-eminently above
all others in this countr}^, are the poor excluded from Trin-
ity Church, New York City, by its costliness and magnifi-
cence. Can the poor man have any chance of hearing the
Gospel there? will he desire to?
Among the Roman Catholics, however, as I under-
stand, the most magnificent churches are open to all
alike, especially in Europe; such as the world renowned
St. Peter's at Rome. The poorest can bow at that altar,
as well as the richest and noblest. And this speaks well
for them. So I like that characteristic of Methodism —
having all the churches open and free for the poor; and
none magnificent for the rich only.
I should begin to feel that I was not performing my
duty, nor in the right place, nor preaching the gospel of
Jesus, if THE POOR avoided the church where I claimed to
be Minister and Pastor. I never wish to be the minister
of a rich, aristocratic, proud, exclusive church, Avhere there
are no poor. I would preach the Gospel to the poor, as
well as to the rich.
But let us particularize a little; and show wherein the
poor need the Gospel, and wherein it meets all their wants,
" The Gospel" — Avhat is it? It is the good tidings from
heaven, of the goodness of our Almighty Father, and of
his gracious purpose to finally deliver the whole human
creation, now "subject to vanity," "from the bondage of
corruption into the glorious liberty of the sons of God,"
through the Universal Redeemer and Savior. How ap-
propriate then, is it to the wants and condition of the poor!
It may be necessary to remark here, that we recognize
different classes of the poor; or rather, different grades in
294 SUBSTANCE OF SERMONS.
poverty. In this discourse, I mean all who are not weal-
thy and proud. True; even these need the influences of
the Gospel; but in another way. Nor do I include the
POOR and proud; although they need the converting influ-
ence of the Gospel. But the poor in fact, and in spirit.
Nor do I mean the obstinately vicious poor; although they
need to experience the reforming power of the Gospel. In
what manner the Gospel is peculiarly adapted to the
poor, will be apparent from the following considerations.
1. Have they no friends on earth? They have a friend
on high! — more benevolent, and wise, and powerful, than
all earthly friends.
2. Do they endure poverty and want here? They have
riches, abundant treasm-es in heaven! — and maybe rich
even now, in hope, and faith, and consolation, and spirit-
ual peace. Jesus himself " became poor, that we might
be rich."
3. Do they suff"er affliction now? It is but temporary,
to be succeeded by the enjoyment of immortal blessedness!
And even in this life, they may have joy; as the Savior
says, "Blessed are the poor in spirit: for theirs is — even
now — the kinfrdom of heaven;" which "is ri<jhteousness,
and peace, and joy in the Holy Spirit."
4. Are they down-trodden and oppressed by the power-
ful, and wealthy, and haughty? They shall be free in
eternity! And even now, they may enjoy the moral free-
dom of the Gospel.
5. Do they lack food and raiment? Hereafter they
shall be clothed with apparel of light, and feed on "the
bread of heaven!" — the soul's food. And even in this
life, may they feed on the rich provisions of the Gospel of
heavenly grace!
6. Is all dark and dreary here? Light and glory are
seen beyond!
So the Gospel teaches the poor. It is well called "the
glorious Gospel of the blessed God!" — "the gospel of
grace — peace — and salvation."
"The poor have the Gospel preached to them," said the
Savior of the world. Then how mistaken, as to the genius
of Christianity, are those who seek to build up a rich aris-
tocratic church and congregation — to the exclusion of the
poor. The poor, the poor: they need most of the light
1
SUBSTANCE OF SERMONS. 295
and consolations of •the Gospel of life and immortality."
But it may be asked, Do not the rich need it? and
shall they not have it? Yes! — but not so much as the
poor, nor to their exclusion. They should meet together:
this is the glory of Christianity. How unchristian to have
classes, castes, of Christians! — high and low, rich and poor.
Will it be so in heaven?-! It is Partialism that engen-
ders and promotes this pride and exclusiveness.
The rich should not object to the presence of the poor
— ^nor the poor be jealous of the rich; and yet, how com-
mon is both this pride and this jealousy! When a poor
and poorly clad man comes into a house of worship where
the fashionable resort, how frequently do the latter avert
their faces from the poor man, or scornfully and contemp-
tuously smile upon him! And so too, in other congrega-
tions, composed more of the poorer classes, as well as the
ignorant and narrow-minded perhaps, how often is the
evil eye of jealousy and suspicion cast upon a well-dressed,
or rich, or fashionable person, that comes among them!
How sinfully ridiculous is all this! What! will a rich or
well-dressed Christian man or Avoman object to praying
to God, on whom all alike depend, or praising him, or
hearing his Word, in company with the poor, and humble,
and badly clad?-!
Death, that comes to all, is a great leveler. It lays the
rich and well-born low in the dust, as well and as low as
the poor. Eternity also is a great leveler, — by elevating
ALL to the immortality and bliss of heaven; to Avhich the
rich are no more entitled than the poor; and which they
can purchase no sooner. So should the Christian Faith
be a leveler — elevating the poor and humbling the rich.
In Religious worship, in the privileges of the Gospel — in
the house of God the common Father of all, if nov)here
else, there should be equality. Whatever differences or
distinctions may elsewhere be — in Avealth, station, or pow-
er, etc.: yet there all should meet and part "on the level."
He whose heart is imbued with the spirit of Christ and the
Gospel, will desire to have the poor enjoy its heavenly
hopes and consolations. He will encourage his approach
to the sanctuary of worship and religious instruction.
Brethren and friends! — how blessed is it to realize that
the Gospel is for the poor, as well as for the rich; that it
296 SUBSTANCE OF SERMONS.
is for us! May we embrace it in all its fulness; and re-
joice in all its blessed hopes! May it guide our steps
through life, light our pathway to the tomb, and illumi-
nate our departing spirits with the glories of a happy
eternity.
OBSERVANCE OF THE LORD'S SUPPER.
Luke xxii 18. "And he took bread, and gave thanks, and brake
it, and gave nnto them, saj'ing, This is my body which is given for you:
this do iu remembrance of me."
Outward signs appeal forcibly to a universal principle of
our nature. Being partly material, as well as spiritual
beings, we need visible tokens to powerfully impress our
memory, and arouse our affections by the association of
the emblem or token with the person or event commemo-
rated. A purely spiritual religion cannot exist on earth,
whatever it may be in heaven. We may see this exem-
plified among the Quakers, a very moral and religious
people who profess to have no forms — to have a wholly
spiritual religion. They reject baptism by water, and the
Lord's Supper; and yet what people on earth are more
formal than they? and such forms! — a broad-brimmed drab
hat, a brown coat, and the plain language — thee and
thou. Indeed, they are the only people that can always
be distinguished fi-om others, although they profess to fol-
low no forms; and then too, their forms are significant of
nothing !
Here, on earth, all spiritual ideas and feelings are exhib-
ited and cultivated by the aid oi forms, of one kind or
another. Thoughts, affections, truths of all kinds are rep-
resented or expressed by words, jmintivffs, or other em-
blems; and necessarily so. It has been so always and ev-
ery where, in all ages, and among all nations. Thus we
celebrate and commemorate the birth, and noble deeds,
and death of great men; as of our own and the world's
Washington. And so of great events; as the discovery
of the new world, the landingf of the Pilarrims, the declara-
tion of American independence. These things we cele-
SUBSTANCE OF SERMONS. 297
brate by bonfires, and torch-light processions, and fire-
arms, and speeches, and feasts, and all possible pomp and
display. It is perfectly proper, as well as natural, to per-
petuate the memory of great men and great events, by
commemorative anniversaries.
What tender associations arise in the mind, often, by a
single token of a friend — absent or dead; as a lock of
hair, a word, a particular tone of voice, an article of
apparel! How carefully preserved! How it appeals to
memory and association! Especially, when a friend —
near and dear, is to leave us for a journey, or in death,
we ask for and preserve the simplest token — as a lock of
hair, a ring, a book, or other relic, as a memento of affec-
tion. Who can blame this? who can ridicule it? or disap-
prove of it?—!
Under just stick circumstances, was the rite instituted
which we to-day observe. Jesus was about to leave his
friends and disciples — Avas about to die. He wished to
leave some token — some memorial of himself, for his im-
mediate disciples, and for all that should believe on him,
every where and always. What should it be? It could
be nothing which he possessed, or that could be preserved
by each of the myriads of believers throughout all nations
and all ages. It must necessarily, from the very nature of
the case, be a commemorative rite, to be observed at
proper seasons forever. This is the nature, and object,
and design of the Eucharist, or Lord's Supper. Of the
bread and the wine, symbolic of his body and blood — of
his sufferings and death endured for man, the Savior said,
"Eat, drink," "in remembrance of me!"
But hoiv in remembrance of him? I answer. In mem-
ory of what he was — " the man Christ Jesus," pure, good,
holy, benevolent, and perfect — an example and model for
us, the divinely commissioned and anointed Savior of
the world!
In remembrance of what he said — concerning God, our
duty, and our destiny.
In memory of what he did — his deeds of kindness,
mercy, and forgiveness, and by being to us an example
and pattern of resignation, trust in God, and forgiveness, —
as exhibited in the prayer — " Not my will, but thine,
26
298 SUBSTANCE OF SERMONS.
God, be done!" and in that other memorable prayer —
" Father! forgive them; for they know not what they do!"
But especially, on the present occasion, in remembrance
of what he suffered. Oh! how much and how deeply
did the Savior suffer — he whose death we commemorate
to-day! In many respects, his was a life of suffering from
jSrst to last; so that he was prophetically called " a man of
sorrows and acquainted with grief." He was poor and
despised, tempted, persecuted, slandered, betrayed by one
of his friends, denied by another, forsaken by all, crowned
with thorns, spit upon, buffeted, insulted, mocked,
scourged, and, as the closing act of this drama of suffer-
ing, endured all the untold and unimaginable agonies of
THE cross!!
No wonder the apostle should declare that he "gloried
not, save in the cross of Christ" — expressive of the
whole of the Savior's manifold sufferings! And no
wonder the cross became the visible emblem of Christ-
ianity throughout the world — so vividly setting forth
the crowning act of suffering! For one, I would retain,
and do retain the cross as an outward and material token
of the mission of the suffering, crucified Redeemer and
Savior. I can not sympathise with that superstitious
Protestant destructiveness , that rejects the cross from the
church, the pulpit, and home! Nor can I, nor will I,
grant to the Romish church the exclusive possession and
use of this most significant and impressive of all the tokens
and mementoes of Christ, his crucifixion, and his heavenly
mission as the Savior of the world.
And how appropriate, and how affecting the commem-
orative rite of the Lord's Supper! — a visible and powerful
appeal to the memory of the slaying of our Great Passo-
ver. It may be incidentally remarked here, that the sup-
per was instituted at the time of the Jewish Passover,
which was an annual feast, fulfilled at the death of our
Passover. Consequently, we Avould observe this Christian
ordinance, annnaJly, making it an anniversary commemo-
ration, at Easter; as we do his birth, at Christmas. I can
see no appropriateness or significance in a weekly, month-
Iv, or quarterly observance of the Eucharist.
And all this suffering, this death of agony, was for
what? It was to commend God's love towards us, and
SUBSTANCE OF SERMONS. 299
towards the world. What a proof of love is afforded by
sufferings, sacrifices, death! Jesus gave that proof. All
his sufferings were an evidence of the divine benevolence
towards man. And then, too, while enduring the agonies
of the cross, what love in the prayer — "Father! forgive
them; for they know not what they do!" 0! how deeply
should this impress us, his followers, to love one another/
Besides this, by his subsequent resurrection, he demon-
strated man's resurrection from the dead, to a state of
holiness and a blessed immortality.
Who, then, in view of all this, can ridicule and sneer at
the observance of the Lord's Supper, a rite that so vividly
reminds us of these testimonials of divine love and grace?
Onli/ he, who would ridicule a husband for preserving a
token of a wife's love — a wife, absent of dead! or who
would sneer at the regard manifested by a dutiful and
affectionate son for such a token received from a mother —
absent or dead ! !
But for WHOM was all this suffering endured? for whom
did the Savior die? of God's love towards whom was this
sacrifice a testimony?
It was for you, for me, for our friends, for our enemies,
FOR ALL. "By the grace of God he tasted death for
every man."
Brethren! all this "remember," as you eat this broken
bread, and drink this wine, that so vividly and impressively
set forth and symbolize the sufferings of the Savior — yonr
Savior, my Savior, the world's Savior! And doing it, strive
to imitate Him, whom you remember, — in resisting temp-
tation, overcoming sin, resignation to God's will, trustful
obedience, forbearance, mercy, forgiv^sness, and in all the
graces that adorn the Christian character. Then and thus
will be fulfilled the proper object and design of this
observance.
Brethren! come to this table with seriousness — a serious,
chastened joy; and not with gloominess or superstitious
fears — an unfounded dread that originated in the idea that
in this communion, we do eat the literal flesh, and
drink the real blood of our Master! Come "vvith grateful
"remembrance," of the sufferings of the Savior, and deep
AFFECTION for Him who suffered.
300 SUBSTANCE OF SERMONS.
SONS OF GOD, BY FAITH, LOVE, OBEDIENCE.
1 John iii. 1, 2. "Behold, what manner of love the Father hath
bestowed upon us, that we should be called the sons of God; therefore
the world knoweth us not, because it knew him not. Beloved, now are
we the sons of God, aud it doth not yet appear what we shall be: but
we know that, when he shall appear, we shall be like him; for we shall
see him as he is."
It may be pi'oper to remark here, in the first place, that
ALL are children of God, naturally, primarily, and al-
ways, and in such a sense that the relationship can never
be destroyed. But the apostle does not speak of this uni-
versal relationship, in the text.
So also, all will be children of God hereafter, in a higher
and holier sense, by the resurrection from the dead, when
they shall become " as the angels of God in heaven."
But John does not in the text speak of that higher uni-
versal relationship.
When he exclaims, "Behold! what manner of love the
Father hath bestowed upon us, that we should be called
the SONS of God!" and, " Behold, now are we the sons of
God," he alludes to Christians only; and not to all men.
In the peculiar sense here intended. Christians a]o}ie are
the " sons of God" — not a primary, or natural, or actual
relationship, like that which all men sustain towards God;
but a moral condition or state — the condition of our minds
and hearts, and conformity to the divine will and charac-
ter. Hence, Christians — these "sons of God," in this
peculiar and limited sense, are called "new creatures,"
said to be "born .again," "regenerated," "adopted,"
making a peculiar " family of God," etc.
The inquiry now naturally arises, what constitutes this
relationship? this new birth? this adoption into the spirit-
ual family of God on earth? this regeneration? this new
creation? These three things: Faith, Love, and Obedience.
Faith. Listen to the author of our text: "Whosoever
BELiEVETH that Jesus is the Christ is born of God; and
every one that loveth him that begat loveth him also that
is begotten of him." 1 John v. 1. Believing in Jesus as
the Christ, is the first thing towards becoming a child of
God, in this peculiar sense. And this faith is not a mere
SUBSTANCE OF SEKMONS. 3P1
speculative, intellectual assent to the truth; but an entire
repose and trust and confidence in God and his Son.
Hence we read, "With the heart" — that is, with the
affections — "man believeth unto righteousness." This
faith and trust must be as unAvavering', undoubtinof, and
earnest, as that of a young child in a good earthly parent.
And how perfect, how entire is that!
Love. The inspired author of our text again says,
" Beloved, let us love one another, for love is of God: and
every one that loveth is horn of God, and knoweth God."
1 John iv. 7. So also in chapter v. 1: "Every one that
loveth him that begat, loveth him also that is begotten of
him." Consequently, this love, which is the second thing
in this peculiar relationship, is to be felt towards God and
man, expressed in these words: " Thou shalt love the
Lord thy God with all thy heart, and with all thy mind,
and with all thy strength; and thou shalt love thy neigh-
bor as thyself." I need not speak of the reason why we
should love God and our fellow men, to those who believe
in God as the Father of all, and recognize all men as
brethren; and especially not to those who believe in Jesus
as the Savior of the world.
Obedience. Let us hear the apostle once more: "If
ye know that he is righteous, ye know that every one that
doeth righteousness is born of him." 1 John ii. 20. "Doing
righteousness," or obedience, is the other thing embraced
in the constitution of this peculiar relationship, — earnest,
sincere, hearty obedience; — not mere external, or "eye-
service:" and not like the righteousness of the Pharisees,
either ancient or modern; but fuller and heartier, and
from higher and purer motives.
Faith, Love, Obedience — "Faith that works by Love,
QXidi purifies the heart:" this is the Gospel new birth, con-
stituting us "sons of God," and introducing us into "the
kingdom of heaven." Hence we read, "Except a man
be BORN again" — or from above, that is, of God — " he can
not see or inherit the kingdom of God" — the Gospel king-
dom, e.stablished on earth; which is righteousness, and
peace, and joy in the Holy Spirit.
But how is this change effected? by what means? By
the tmth, the word of God, the Gospel. Thus says the
apostle James: " Of his own will begat he us with the
302 SUBSTANCE OF SERMONS.
word of TRUTH, that we should be a kind of first fruits of
his creatures." And so the apostle Peter: " Being born
AGAIN, not of corruptible seed, but of incorruptible, by
the word of God, which liveth and abide th forever." 1
Peter i. 23.
Brethren and friends! — may we all thus believe, love,
and obey; and so secure the blessedness of realizing our-
selves to be thus "the sons of God," enjoying the divine
life in " the kingdom of God!" This blessedness is pecu-
liar to Christian believers. None others can enjoy it.
And how great a thing it is! that it should cause the apos-
tle to exclaim, in the fulness of love and gratitude — " Be-
hold what manner of love the Father hath bestowed upon
us, that we should be called the sons of God: therefore
the world knoweth us not, because it knew him not. Be-
loved, now are we the sons of God, and it doth not yet
appear what we shall be: but we know that, when he shall
appear, we shall be like him; for we shall see him as he
is." 1 John iii. 1,2.
THE GREATNESS OF THE MAN CHRIST JESUS.*
Matthew xii. 6, 41, 42. "Behold! a greater thaa the temple, . .
than Jonas, .... than Solomon, is here."
The design of this discourse is to show that "the man
Christ Jesus" was the greatest man that ever lived; — not
great simply in one thing, but displaying a combination of
more of the elements of true greatness than any other
human being.
Socrates and Plato and Cicero and Confucius were great
in intellect; but Jesus was greater. Howard was benevo-
lent, philanthropic; but Jesus was more benevolent, more
philanthropic. Many good men have lived; but Jesus Avas
better than any of them. Alexander and Cesar, and Na-
* Suggested by Reinard's " Plan of the Founder of Christianity," an
invaluable German work, translated by Oliver A. Taylor, A. M., Ando-
ver Theological Seminary; from which I have drawn some of the prin-
ciple materials of the discourse.
SUBSTANCE OF SERMONS. S08
poleonwere brave, courageous; but Jesus was braver than
they, without their rashness.
I proceed at once to demonstrate that Jesus possessed
a mind and heart that combined more elements of real
greatness than any man that ever lived.
Let us first consider his intellectual greatness. It will
be seen that, for vastness and comprehensiveness of intel-
lect, he surpassed all other men.
In forming a plan to benefit the whole world. This was
never before conceived of by any human being. No man
ever thought of benefitting the whole human race. But
the mind of Jesus conceived this great idea; and hence he
possessed a larger mind than any man who lived be-
fore him.
Who before ever sought to benefit all men? who ever
dreamed of such a thing? What legislator? What
founder of kingdoms? What philosopher? What con-
queror? What poet, even in the wildest flights of his im-
agination, ever reached the thought of benefitting the
whole world? What founder of religious systems ever
dreamed of endeavoring to make a religion for all men?
Never one!! Then Jesus was greater than all legislators,
founders of kingdoms, and religious systems, poets, and
philosophers.
The greatness of his intellect is seen in the character of
his religions system; — adapted to all men, in all ages, and
of all gradations of intellect, and promotive of human hap-
piness wherever received.
None can reasonably deny the correctness of this prop-
osition. Is not Christianity adapted to the capacity and the
moral wants of the humblest, lowest, and sinfulest of
Adam's race? Who so ignorant, or of so feeble an intel-
lect, (if compos mcf/tis,) as not to have confidence in God
as the Universal Father, faith in Jesus as the Universal Sa-
vior, and in heaven as the universal home, and the hope of
a blessed eternity to come, with a deliverance from sin and
suffering and death, in a state of holiness, happiness, and
immortality? And yet what mind so large, what intellect
so lofty, as not to be filled with these sublime truths? Such
is the nature of the religion of Jesus, that it can be appre-
ciated and enjoyed by the smallest minds; and there is
enough in it to fill and satisfy the greatest and Avisest of
304 SUBSTANCE OF SERMOITS.
men. Its truths reach and bless the lowest of earth's chil-
dren; and yet they are unfathomed and unfathomable by
the most elevated human spirits. Who before, in any age,
or in any nation, ever invented such a religion? Never
one! Every religion under heaven fails to reach the capac-
ities and meet the wants of all. It is either intended only
for the initiated, the wise and intelligent, like the Egyptian
mysteries; or is low and vulgar and degrading, like the
most of false and superstitious religions. Consequently in
giving the world a religion of the character just described,
Jesus proved himself possessed of a greater intellect than
any man that ever lived before him.
The same fact may become more apparent, by endeav-
oring to answer this question: Who has ever improved
Christianity, since its establishment in the world? None.
Every change wrought in it, every addition made to it, every
truth wrested from it, has been injurious, and a corruption
making it worse instead of better.
To illustrate: Is the idea of a tri -personal God, possessed
of jarring attributes, an improvement on the original
Christian doctrine that there is one God, the Father of all,
of whose hai-monious attributes make up the pei-fection of
his character? Is the doctrine of the substitutionary suf-
ferings of Christ, endured to placate the Father's wrath,
and enable some sinners to escape desen-ed and just pun-
ishment, an improvement on the plain teaching of the
Gospel that the sufferings of Jesus were designed to com-
mend the love of God to men, thus effecting the atonement,
the reconcihation of the world to God? Is the dogma of
eternal hell-punishments, to be endured by myriads of
God's intelligent offspring, an improvement on the sublime
Christian doctrine of a universal resurrection to an immor-
tality of blessedness, and a deliverance of the whole human
creation from the bondage of corruption into the glorious
liberty of the sons of God? No! must be the response of
every intelligent mind and of every benevolent heart — a
thousand times, no! Then Jesus, who founded thisrehgion
that never has been improved, was greater, intellectually,
than any man or body of men that have lived since
his day.
We might put another question of a similar character —
Who CAN improve Christianity, and make it better, in doc-
SUBSTANCE OF SERMONS. 806
trine or morality, than when it came from the lips and life
of Jesus? Can yoii, reader? Try, and see. Can 3'ou
conceive any better idea of God, than that he is our Father,
the Father of all, infinite in all his perfections? Can you
invent any better doctrine concerning Jesus, than that he
is the son of God and the Savior of the world? Can you
imagine any thing better with reference to the future life,
than an immortality of universal purity and happiness?
With regard to man's duty, can you give any better or
more beneficial law, than that of supreme love to God and
of universal love to man? Can you? Can any man? If
not, if no man can improve Christianity, then the author
of the Christian system possessed a larger intellect than
any living man.
Truly, might those who listened to his words say, "Nev-
er man spake like this man!"
We come next to contemplate his greatness of soul or
of will.
Many men are great in intellect, and abounding in
knowledge, but weak of soul and feeble of will and pur-
pose. Not so with him whom the Bible calls the Man
Christ Jesus. He possessed a great and fearless soul,
an unswerving will, as well as a lofty intellect. He
braved hatred, contumely, poverty, persecution, suffer-
ing, disgrace and death; and all foreseen and foretold.
That he possessed the common susceptibilities to pain, is
evident from the prayer of agony — " Father! if it be pos-
sible, let this cup pass from me!" — "possible," in view of
the Father's will and designs; but the next words denote
the calm determination of his submissive will — "never-
theless, not my will, but thine, God, be done!" And
then afterwards, the same greatness of soul is exhibited
in these words — "The cup that my Father giveth me;
shall I not drink it?"
Yet he was not extravagant in all this. He was not
fanatical in this, nor in any thing. There was no bluster-
ing, no asking for martyrdom. But calmly, with a noble
soul, a determined will, he met and endured all that his
mission demanded.
True, other men have been bold to meet death; but
usually with heated passions, or recklessly, from a disre-
gard of life, or from excitement, or expectation of escape;
306 SUBSTANCE OF SERMONS.
as all warriors, duellists, and other fool-liardy or blood-
thirsty men.
Socrates may be thought an exception; and it may be
claimed that the great philosopher displayed as much
greatness of soul in his death as did the founder of Christ-
ianity. But there is almost an infinite difference in the
circumstances attending the death of each. Socrates suf-
fered death in the easiest mode, surrounded by his friends
and disciples who honored and revered him, and who en-
deavored to calm and fortify his soul by the consoling
words of the philosophy himself had taught. His death
was a peaceful und honorable one, not much different from
the ordinary death of men, in quietness and at home, sur-
rounded by friends and relatives. Not so with Jesus.
He died as a malefactor, a most shameful and painful
death. He was surrounded by mocking enemies, and the
object of scoffing sneers and every indignity. And his
own friends, his nearest, chosen disciples, all forsook him
and fled — one having betrayed him with a kiss, and an-
other having denied him with oaths. Yet Jesus as boldly
met this horrible, ignominious death, as Socrates did his
comparatively pleasant, honorable death. Soerates died
well, nobly; and let his name be held in everlasting
remembrance and honor. Yet the incalculable difference
in the circumstances connected with the death of each
would almost justify the hyperbolical and extravagant
declaration — " Socrates died like a philosopher, but Jesus
Christ hke a God!"
Who, then, in any age of the world, or in any nation,
ever displayed such greatness of soul or will as did Jesus
of Nazareth?
We ascend now to the contemplation of the benevolence,
the philanthropy of Jesus, the greatness of his heart.
He displayed no selfishness, he was possessed of no
personal ambition. He refused the crown and kingdom,
when pressed upon him. He might have been a temporal
ruler, acknowledged and obeyed by the Israelites; and
even if he had failed to liberate them from the power of
Rome, and to make them independent, he might have fal-
len nobly, honorably, as a hero falls.
But no; — he labored for others, for all, even for his
bitter, deadly enemies, — praying for them even in the ago-
SUBSTANCE OF SERMONS. 307
nies of the death they Avere inflicting — " Father! forgive
them; they know not what they do!" Sublime words,
never before heard, under such circumstances, under the
face of the whole heavens.
And yet this is the man, — 0! be the heavens enshroud-
ed in darkness and amazement! — this is the man whom
French Infidels called " The Wretch," and wished to
" CRUSH ! ! "
The philanthropy of Jesus extended to the entire race
of men, and to accomplish the good of all, he braved the
hatred and scorn of his countrymen, endured their sneers
and mockery, and finally crowned all his sufferings with
the unimagined agonies of the cross! Who ever possessed
so large a heart? Never one! Then Jesus was greater,
in this respect, than any other man; and this quality is
more worthy of our reverence than greatness of intellect,
or soul.
Jesus was great in the perfection of his moral character.
Many men have been intellectual, strong of soul, and
benevolent of heart, and yet vicious or sinful as to morals-
Not so with the Great Teacher. It is said of him, as can
truly be said of no other man — " He was tempted in all
points as we are; yet without sin." Even his enemies
could say no evil of him, except that he " ate with un-
washed hands," "broke the Sabbath," by healing the
sick on that day, and such like things. And the Govern-
or before whom he Avas tried, and Avho heard all the
accusations of the intollerant and bigoted foes of Jesus,
said, " I find no fault in this man!" Of what other man
that ever lived, can it be affirmed with truth, He was with-
out sin — there was no fault in him? Not one. Then
Jesus was far exalted above any other man, in the perfec-
tion of his moral character.
And this is not the least of noble, great qualities; it is
the greatest. "He that ruleth his own spirit, is better
than he that taketh a city." Virtue is more honored of
God, and more esteemed in heaven, than wisdom or
power.
And then behold all these great qualities combined
together! Jesus was not great in one thing only, or in a
few; but in all. Even if we could discover a man greater
in intellect, than Jesus, or possessed of a more admirable
308 SUBSTANCE OF 8EKM0NS.
will, or more benevolence, or, if it were possible, of a
better moral character; yet we could find no man great
in all these things. But we are not driven to this con-
cession. Jesus was greater in each noble quahty than any
man; then what is his exaltation above every other man,
possessed of all the elements of true greatness, intimately,
inseparably, and harmoniously combined?
In view of all this, without reference to any peculiarly
religious considerations, how should we honor the name
of Jesus! How should we revere him, even as a great
man, the greatest man! And how proud should we be,
to be called by his name; and how earnest in our endeav-
ors to make him, as far as possible, our exemplar and
guide in the journey of life!
In conclusion: so immensely does the greatness of Jesus
tower above the greatness of any other man ; of all other
men — so vastly superior is he to any other human being,
in intellect, soul, heart, and moral character, in all that
makes up the transcendant perfection of the greatest man,
that we are irresistibly impelled to believe that he was, as
hQ claimed to be, inspired of God and endued with power
from on high, that God was with him, and that he zvas the
divinely commissioned and anointed Messiah and Savior
OF THE World !
THE NEW JERUSALEM.
Revelation xxi. 1, 2. "And I saw a new heaven and a new earth;
for the first heaven, and the first earth were passed away, and there was
no more sea. And I, John, saw the holy city, new Jerusalem, coming
down from God, out of heaven, prepared as a bride adorned for her
husband."
Under the Old Dispensation, Jerusalem was the place
where God especially manifested his presence and glory.
In the temple, by the altar, over the Ark of the Covenant,
seemed to be Jehovah's pecuhar dwelling place. It was
indeed a glorious City and Temple; and every pious
thought of the Hebrew was associated with the Holy City,
and every prayer was addressed to the God of Abraham,
SUBSTANCE OF SERMONS. 309
with the face turned toward the Temple and Mount Zion.
Here God blessed the people with tempoi-al and spiritual
blessings. Here were all the sacrifices offered; and here
all the Hebrews sometimes assembled for worship. It was
the favored City — beloved of the Lord God of Abraham,
Isaac and Jacob. It was the dwelling place of prophets
and holy men.
Hence it naturally became an emblem of the Gospel dis-
pensation, Avith its greater privileges, and its higher spir-
itual life; and then we have the term New Jerusalem, as
in the text. The Old Jerusalem of Palestine, was giv-
en to the Israelites alone; — the New Jerusalem is for the
Gentiles too — for all that "will come and take of the water
of hfe" flowing so abundantly there.
In the same manner, Canaan and its "rest" became em-
blematic of the "rest" of the Gospel; as we see in Paul's
epistle to the Hebrews. "There remains a rest for the
people of God; we Avho believe do enter into rest." It is
the present "i-est" enjoyed by those who come to the Sa-
vior-Christ.
It may be proper to introduce here some passages of
scripture relating to this subject — passages descriptive of
Jerusalem, and prophetic of Jerusalem. The sweet Sing-
er of Israel thus beautifully describes the rest of Zion, in
Ps. cxxxii. 13-16, in language descriptive too of the spir-
itual Zion: — "For the Lord hath chosen Zion; he hath de-
sired it for his habitation. This is my rest foi-ever: here
will I dwell: for I have desired it. I will abundantly bless
her provision: I will satisfj^ her poor with bread. I will
also clothe her priests with salvation: and her saints shall
shout aloud for joy." The whole of the 60th chapter of
Isaiah might be quoted here; but particularly from verse
18th to the end: "Violence shall no more be heard in thy
land, wasting nor destruction within thy borders; but thou
shalt call thy walls Salvation, and thy gates Praise. The
sun shall be no more thy light by day; neither for bright-
ness shall the moon give light unto thee; but the Lord
shall be unto thee an everlasting light, and thy God thy
glory. Thy sun shall no more go down; neither shall thy
moon withdraw itself; for the Lord shall be thine ever-
lasting light, and the days of thy mourning shall be end-
ed. Thy people also shall be all righteous: they shall in-
310 SUBSTANCE OF SERMONS.
herit the land forever, the branch of my planting, the
Avork of my hands, that I may be glorified. A little one
shall become a thousand, and a small one a strong nation:
I, the Lord, will hasten it in his time." The same proph-
et most beautifully sets forth the same state of things in
chapter Ixv. 17-25. The language is highly figurative,
like our text, and indeed the whole of the Apocalypse.
The careful reader will at once recognize the similarity
between this 65th chapter of Isaiah and the 21st and 22d
chapters of the Book of Revelation. Here is the passage
just now alluded to: "For, behold, I create new heavens
and a new earth: and the former shall not be remembered
or come into mind. But be ye glad and rejoice forever
in that which I create: for behold, I create Jerusalem a
rejoicing, and her people a joy. And I will rejoice in Je-
rusalem and joy in my people: and the voice of weeping
shall be no more heard in her, nor the voice of crying.
There shall be no more thence an infant of days, nor an
old man that hath not filled his days: for the child shall
die an hundred years old: but the sinner being an hun-
dred years old shall be accursed. And they shall build
houses, and inhabit them; and they shall plant vineyards,
and eat the fruit of them. They shall not build and an-
other inhabit; they shall not plant and another eat: for as
the days of a tree are the days of my people, and mine
elect shall long enjoy the work of their hands. They shall
not labor in vain, nor bring forth for trouble; for they are
the seed of the blessed of the Lord, and their offspring
with them. And it shall come to pass, that before they
call, I will answer; and while they are yet speaking, I will
hear. The wolf and the lamb shall feed together, and the
lion shall eat straw like the bullock: and dust shall be the
serpent's meat. They shall not hurt nor destroy in all
my holy mountain, saith the Lord."
The New Testament also contains similar passages —
passages that apply the prophecies of the Old Testament,
and denote their proper interpretation. Gal. iv. 12-26 is
of this character: "For it is written, that Abraham had
two sons, the one by a bond maid, the other by a free wo-
man. But he Avho was of the bondwoman was born af-
ter the flesh; but he of the free woman was by promise.
Which things are an allegory: for these are the two cove-
SUBSTANCE OF SERMONS.
3il
nants; the one from the Mount Sinai, which gendereth to
bondage, which is Agar. For this Agar is Mount Sinai
in Arabia and answereth to Jerusalem which now is, and
is in bondage with her children. But Jerusalem which is
above is free, which is the mother of us all." The "Je-
rusalem which is above" is the new Jerusalem, the Holy
City, that "comes down from God out of heaven." Heb.
xii. 22-28, relates to the same subject, and from its simi-
larity to the text, demonstrates that the state of things
described in Rev. xxi. and xxii., belongs to this world and
this life, and not to the immortal state, as some suppose.
Let us read the passage: "But te are come unto Mount
Sion, and unto the city of the living God, the heavenly
Jerusalem, and to an innumerable company of angels, to
the general assembly and church of the first born, which
are written in heaven, and to God the Judge of all, and
to the spirits of just men made perfect, and to Jesus the
mediator of the new covenant, and to the blood of sprink-
ling, that speaketh better things than that of Abel. See
that ye refuse not him that speaketh. For if they escaped
not who refused him that spake on earth, much more shall
not we escape, if we turn away from him that speaketh
from heaven: whose voice then shook the earth: but now
he hath promised, saying. Yet once more I shake not the
earth only but also heaven. And this word. Yet once
more, signifieth the removing of those things that are sha-
ken, as of things that are made, that those things which
cannot be shaken may remain. Wherefore we receiving
a kingdom Avhich cannot be moved, let us have grace
whereby we may serve God acceptably with reverence
and godly fear." 2 Pet. iii. 10-13 is interpreted in the
same manner, and thus denotes the same state of things:
"But the day of the Lord will come as a thief in the night:
in which the heavens shall pass away with a great noise,
and the elements shall melt with fervent heat, the earth
also and the works that are therein shall be burned up.
Seeing then that all these things shall be dissolved, what
manner of persons ought you to be in all holy conversa-
tion and godliness. Looking for and hastening unto the
coming of the day of God, wherein the heavens being on
fire shall be dissolved, and the elements shall melt with
fervent heat? Nevertheless we, according to his promise,
312 SUBSTANCE OF SERMONS.
look for new heavens and new earth, wherein dwelleth
righteousness." These passages must suffice for the pres-
ent; while we proceed to a more minute examination and
exposition of the text and context.
The 20th chapter, which immediately precedes the
text, describes, in the peculiarly metaphorical style of the
Apocalypse, the passing away of the Old Dispensation,
under the figure of the "fleeing away of the earth and
the heaven;" the establishment of the Judgment by Jesus
Christ, during his reign in the New Dispensation, etc.,
corresponding essentially with the Savior's discourse in
the 24th and 25th chapters of Matthew; and Peter's dis-
course in Acts ii. That this passing away of the earth
and the heaven, does not relate to the material universe,
and that the judgment here vividly set forth, does not be-
long to the eternal state, is evident from the fact that at
the beginning of the book of Revelation, in the midst oi it,
and at the close of it, the assurance is again and again re-
iterated that the period of the fulfilment of these visions
was "at ka/id" — to come "quickly" — "soon to come to
pass."
The text and Rev. xxi., xxii., introduce another state of
things on earth — the New Dispensation — the Holy City,
coming down from God out of heaven — the Jerusalem
from above — the new heavens and the new earth. The
glowing descriptions of the blessedness of this state —
there being "no more death, nor crying, nor sorrow, nor
pain," etc., correspond precisely with the old prophecies of
the Gospel dispensation and the benign influences of Mes-
siah's reign and of Christian truth. See the passages al-
ready quoted. The same is also set forth in verse 9, as
"the Bride, the Lamb's Wife;" thus corresponding with
other representations in the New Testament. In "the
twelve foundations are the names of the twelve apostles
of the Lamb." The latter part of the chapter particular-
ly agrees with the 60th of Isaiah. Let the reader com-
pare the two passages together; as also the others already
referred to. The "water of life," spoken of in the 22d
chapter, is the same metaphor as that used by the Savior
in John iv. and John vii. 38, 39. Ezekiel's vision of the
"river," as recorded in the 47th chapter of his prophecy,
viay be read in the same connection, especially with the
SUBSTANCE OF SERMONS. 313
first verses of Rev. xxii. Notice particularly the follow-
ing five verses: " And he shewed me a pure river of wa-
ter of life, clear as crystal, proceeding out of the throne
of God and of the Lamb. In the midst of the street of it,
and on either side of the river, was there the tree of life,
which bare twelve manner of fruits, and yielded her fruit
every month: and the leaves of the tree Avere for the heal-
ing of the nations. And there shall be no more curse; but
the throne of God and of the Lamb, shall be in it; and
his servants shall serve him: and they shall see his face:
and his name shall be in their foreheads. And there
shall be no night there; and they need no candle, neither
light of the sun; for the Lord God giveth them light: and
they shall reign forever and ever."
This language aflfords demonstrative evidence that the
New Jerusalem, here described, the Holy City, the new
heavens and new earth, belong not to the immortal state
but to this life — denoting the blessedness of the New Dis-
pensation, the genial and life-giving influences of Chris-
tianity. Only reflect! the leaves of that tree, which yield-
ed her fruit every month, "were for the HEALING OF
THE NATIONS." Now, are nations to be ''healed" in
the immortal state of existence? Will nations be diseased
— morally diseased, there? — and so need the "healing"
influences of the leaves of the tree of life! No one will
pretend it. Then all these representations — the visions
of the judgment in chap, xx., the passing away of the
heavens and the earth, the descent of the New Jerusalem,
the appearance of the new heavens and earth, the punish-
ment in the lake of fire, the second death, etc., all per-
tain to this life, and have not their fulfilment in eternity.
They are rather the bright visions and scenic representa-
tions, presented to us in highly figurative language, of the
glorious influences of the Gospel, prophesied of by holy
men of old, and more fully developed by Jesus and his
apostles.
What light, and life, and blessedness may be enjoyed
in this New Jerusalem — the Holy City come down from
God out of heaven! Upon this state of blessedness we
enter by faith, and hope, and obedience — looking to the
period of our final introduction into that blessed immor-
tality to which all men shall ultimately come. Out of
27
314 SUBSTANCE OF SERMONS.
this New Jerusalem — out of the light and peace of the
Gospel, all is darkness and gloom, and fear, and sorrow, —
arising from unbelief and sin.
Brethren! — may all of us walk by the light of this
City, and so secure all its privileges and enjoyments, in
prospect of the greater light and blessedness of the life
to come!
EXPOSITIONS OF SCRIPTURE.
THE SIN NOT TO BE FORGIVEN.
Matthew xii. 31, 32. " Wherefore I say uuto you, all manner of
blasphemy shall be forgiven uuto men: but the blasphemy against the
Holi/ Ghost shall not be forgiven unto men. And whosoever speaketh
a word against the Holy Ghost, it shall not be forgiven him, neither in
this world, neither iu the loorhl to come."
Mark iii. 28, 29 " Verily I say unto you, all sins shall be forgiven
uuto the SODS of men, and blasphemies wherewith soever they shall
blaspheme: but he that shall blaspheme against the Holy Ghost hath
never forgiveness, but is in danger of eternal damnation."
Luke xii. 10. " And whosoever slwU speak a word against the Son
of Man, it shall be forgiven him: but unto him that blasphemeth against
the Holy Ghost, it shall not be forgiven."
The above passages, separately or collectively, are con-
fidently relied on to prove the most unchristian dogma,
that some sinners shall remain unforgiven and miserable
to all eternity. They therefore demand our most serious
and careful investigation; in order to ascertain whether
this interpretation of the Savior's language is correct, or
whether it is a 2)erversion of his meaning.
In commenting on these passages, I shall use the phrase
Holy Spirit, instead of " Holy Ghost." The word here
rendered "Ghost" means Spirit, and not ghost, as that
word is now used and understood; that is, to represent a
hobgoblin, or the apparition of a dead man. Formerly,
and when the scriptures were translated perhaps, "ghost"
meant ffuest; and as the Divine Spirit was believed to be
the guest of Christian believers, as well as the immortal
spirit the guest of each human being, the word signifying
spirit was often rendered ghost. But as "ghost" is now
understood in a different sense, its use should be dropped,
when speaking of the spirit of God or man.
316 EXPOSITIONS OF SCRIPTURE.
In pursuing this investigation, let us inquire,
1. W^hfit was the sin against the Holy Spirit, — so com-
monly called the unpardonable sin? Ans. It was charg-
ing the Savior with possessing an unclean spirit, and per-
forming his miraculous deeds by the aid of an infernal
spirit; when in fact, he was filled with the Divine Spirit,
and wrought his miracles by the divine energy imparted
to him by the Father. See Mark iii. 30, the verse imme-
diately succeeding the passage above quoted. It exhibits
the nature of the sin spoken of by giving the reason for
thus denouncing it: " Because," adds the Evangelist —
" because they said, he hath an unclean spirit." See also
Matt. xii. 24—28; where the circumstances are related,
that induced the Savior to utter the words of the passage
under examination; to wit — the impious charge on the part
of the Jews, that Jesus "cast out devils by Beelzebub
the prince of devils." Those who committed the sin,
then, were those who witnessed the miracles of Christ,
performed by the Holy Spirit of God, and attributed them
to an unclean or infernal spirit. This is the specific sin
denounced; and of coursfe can not be committed now, and
has not been committed by any body since the days of
Christ; for none but those who lived then could witness
those wonderful works, or be guilty of the sin against the
Holy Spirit.
That this was the sin which was not to be forgiven, is
admitted by several eminent orthodox critics; among
whom may be named Hammond, Pearce, and Adam
Clarke.
In view of this fact, what shall one say of the wicked-
ness of those who, in this day, endeavor to alarm the
ignorant with the idea that they are or may be guilty of
the blasphemy against the Holy Spirit — the unpardonable
sin?-! How many persons have been driven to insanity,
and become raving maniacs, by means of this monstrous
perversion of the Savior's meaning in these passages! —
having been led to believe they had committed the sin
absolutely unpardonable, and that consequently there was
for them no possible escape from hell!! 0! cruel par-
tialism, what untold agonies hast thou inflicted on human
souls, by thy manifold perversions of the word of God!
2. Let us now endeavor to ascertain what the Savior
EXPOSITIONS OF SCRIPTURE. 317
really teaches in the words under consideration. I under-
stand the Savior to affirm that the sin against the Holy
Spirit, on account of its peculiar character, and the aggra-
vatinar circumstances of its commission, would not be so
o
easily or so soon forgiven as other sins.
In the Savior's language here recorded, the absolute
negative — " not," and " never" — seems to be used for the
comparative; as in many cases, not is used for rather. This
is according to the laws of interpretation as laid down by
Gerard — Institutes of Biblical Criticism, chapter II. of
part II. sect. vi. no. 939.
I will here introduce several passages to illustrate the
correctness of this exposition of the form of expression
under consideration. In Matt. ix. 13, the Savior says to
the Pharisees, " Go ye and learn what that meaneth, I will
have mercy, and not sacrifice;" that is, mercy rather than
sacrifice; — for God did require sacrifices under the law;
but mercy, justice, and truth were more important. Here
the positive form of expression is used for the comparative.
So in the text: some sins shall be forgiven; but one sin
shall not, — that is, not so readily or so soon, in the ordi-
nary dispensations of Divine Providence.
So in Mark ix. 37, Jesus says, " Whosoever shall re-
ceive me, receiveth not me, but him that sent me." Ac-
cording to this form of expressing a comparison or prefer-
ence, Jesus says, " Except a man hate his father, mother,
etc., he can not be my disciple;" which is recorded by
another evangelist thus: " He that loveth father, mother,
etc., more than me, is not worthy of me." In one passage
Ave read, " Heaven and earth shall pass away, but my
words shall not pass away;" and in another, " It is easier
for heaven and earth to pass away, than for my words to
pass away." Thus said Paul in 1 Cor. i. 17, "Christ
sent me not to baptise, but to preach the Gospel" — not so
much to baptise as to preach the Gospel; for Paul did bap-
tise some, and of course not without authority.
Again: for I desire to fully and largely illustrate the fre-
quent use of positive, for comjyarative expressions, — in
John V. 40, the Savior said to the Jews, "Ye will «6^ come
unto me, that ye might have life;" that is, not come then,
and under existing circumstances; for many Jews did
afterwards come to Christ. And in John xiii. 33, Jesus
318 EXPOSITIONS OF SCRIPTURE.
said to his disciples, "Whither I go, ye can not come;"
as he had before said to the Jews, in John viii. 21. Does
he mean that the disciples could absolutely never go
whither he went? — although he said, "Whither I go, ye
can not covae." No — certainly not; for he said to Peter, —
when that disciple asked him, " Whither goest thou?"
"Whither I go, thou canst not follow me now; but thou
slialt follow me afterwards." Why, then, may we not
understand the Savior to teach that the sin against the Holy
Spirit should not then be forgiven? — not so easily or soon
foro-iven? — not formven under existinsf or certain circum-
stances? — without meaning that it was absolutely unpar-
donable.
In 1 Cor. XV. 10, Paul says, "I labored more abun-
dantly than they all; yet not I, but the grace of God
which was with me." Paul did labor; for he here q^rms
that he did; but by the assistance of divine grace. Again:
on a certain occasion, the Savior said, " Whosoever denieth.
me before men, him will I deny before my Father who is
in heaven." Is this language to be taken in its absolute,
positive signification? If so, what becomes of the apostle
Peter, Avho certainly denied his Master before men? Ev^
ery body sees the necessity of understanding Christ's
words in a qualified, restricted sense.
Take one other passage still more to the point, as illusr
trative of the texts at the head of this article. See 1 Cor.
vi. 9, 10. The apostle says, " The unrighteous- — idolaters,
thieves, drunkards, etc., shall not inherit the kingdom of
God." Does he mean that such persons can inherit the
kingdom of God under no circumstances, nor to all eterpi^
ty? No; but that while possessing such characters, they
could not inherit the kingdom of God;- — and not that they
should be endlessly excluded. For in the next verse he
says, " And such were some of tou; but ye are washed,
sanctified," etc.
We see, then, that there is a common Hebraism — the
positive for the comparative; and that the la,ng\tage under
consideration does not mean that any sin is assolutely not
to be forgiven. Although \ have abundantly shown, by
numerous examples, the frequent occurrence of this form
of expression in scripture, it may not be improper here to
refer to some eminent oxthodpx critics aijd theologians who
EXPOSITIONS OF SCRIPTURE. 319
have interpreted the phrase — "shall not be forgiven unto
men" — in the same manner that I have in this exposition.
Gilpin says, "Nobody can suppose, considering the whole
tenor of Christianity, that there can be any sin, Avhich on
repentance may not be forgiven. This, therefore, seems
only a stromj ivay of expressing the difflcuUy of such re-
pentance, and the impossibihty of forgiveness without it;
etc." Grotius says — as quoted in Paige's Selections — ■
"This form of speech is a common Hebraism: the Jews
often said, This shall be, and that shall not be; not intend-
ing however to affirm absolutely that the first should be,
but to show that the last was much more unlikely or diffi-
cult, than the first." Then he paraphrases the passage,
"Any crime which may be committed, even all calum-
nies, (or blasphemies,) .... may be forgiven more reac?-
ily than the calumny, (or blaspemy,) against the spirit of
God." Bishop Newton says, "It is a common figure of
speech in the Oriental languages, to say of two things,
that the one shall he, and the other shall not be, when the
meaning is only that one shall happen sooner or more eaai-
ly than the other." This must suffice for human author-
ity here. Those who wish to see more on the subject,
may consult that invaluable work, Paige's Selections from
Eminent Orthodox Commentators.
Does any partialist still assert that the words of Christ
must be taken in their most absolute signification, and
that the sin spoken of is unqualifiedly unpardonable?
Then let him hear the Savior's prayer for his enemies
and murderers — the Jews, some of whom were guilty of
this very sin: "Father forgive them!!" Was this pi'ayer
a solemn mockery?! Did Jesus, on the cross, and in the
agonies of death, pray for an utter impossibility?! No —
never! Besides, the Word of God teaches that no sin is
absolutely unpardonable. "The blood of Christ," says
a sacred writer, "cleanseth us from all sin." In Isa. i.
18, the Lord says by the prophet: "Come now, saith the
Lord, and let us reason together: though your sins be as
scarlet, they shall be as white as snow ; though they be
red like crimson, they shall be as wool."
Is the objector not yet satisfied? Does he still insist
on the positive form of expression here used, as proof that
this sin is absolutely "not to be forgiven," to all eternity?
320 EXPOSITIONS OF SCRIPTURE.
Then I will insist on the absolute positiveness of the first
part of each passage under examination: "All manner of
sins and blasphemies wherewilhsoever men shall blaspheme,
SHALL BE FORGIVEN UNTO THEM." Now here
is absolute, universal forgiveness, positively affirmed by
the Savior. What will the Partialist say to this? Does
Jesus contradict himself? — saying in one breath that all
sins shall be forgiven unto men, and in the next, that
one sin shall not be forgiven? The Partialist by build-
ing an argument on the absolute 7tegative in the passage,
does make the Savior contradict himself; which is an im-
piety; for Jesus neither uitered folly nor contradictions.
What then? Why, simply this: He used a common He- •<
braism, well understood among the Jews; by which he
taught that the sin against the Holy Spirit, — on account
of the circumstances under which it was committed, and
its exceeding heinousness, — would not so soon or so easily
be forgiven as other and ordinary sins, according to the
usual mode of the divine government.
The qualifying phrases used in these passages — "never,"
"eternal damnation," and "neither in this world nor in
the world to come," — will claim our attention next.
1. "Never." Does this word, as used in Scripture,
denote interminable duration? When the sacred writers
say a thing shall ''never" be done, do they always mean
that it shall not be done to all eternity? A few exam-
ples of its use in the Bible, will answer these questions in
the negative; and demonstrate that it does not in this place
afford any evidence that blasphemy against the Holy
Spirit was to remain endlessly unforgiven. In Lev. vi.
13, it is said "The fire shall ever be burning on the altar;
it shall never go out." Was it to burn endlessly? Has
not that fire long ago gone out? Again; in 2 Sam. xii.
10, it is recorded that the Lord said to David, "The
sword shall never depart from thy house." Does this
denote a period of endless duration? Was not the sword
to depart from David's house to all eternity?! Once
more: in Jer. xxxiii. 17, it is written, "For thus saith the
Lord, David shall never want a man to sit upon the throne
of the house of Israel." These examples must suffice.
They amply demonstrate that the mere use of the word
"never," as connected with the blasphemy against the
EXPOSITIONS OF SCRIPTURE. 321
Divine Spirit, does not in the least militate against the
idea of the possibility or certainty of its final forgiveness.
"Never," in Mark iii. 29, has only the force of the simple
negative "not," with a qualifying term signifying an in-
dejinite but limiled period of time.
2. "Eternal." According to the Evangelist Mark's tes-
timony, the Savior said that the blasphemer against the
Holy Spirit was "in danger of eternal damnatio7i." Does
this phrase signify strictly endless damnation? No.
This word "eternal," as already remarked, is the render-
ing oiaionios, the adjective of aion; which last term, with
a negative, forms the phrase rendered "never," in the
same verse. Consequenlly, it cannot, in this passage,
have a more extended signification than the negative
"never." So far as concerns duration, "eternal" is but a
reiteration of "never." If one term embraces all eternity,
the other does; and if one does not, neither does the other.
This word had been before applied to the Vnnited pun-
ishment of the Jews — the same race of people that here
blasphemed against the Spirit of God. For instance, in
Jer. xxiii. 40, the Lord says, by the Prophet, "I will
bring an everlaatiug reproach upon you, and a perpeliial
shame, which shall not be forgotten." And yet the
punishment here denounced was to continue only seventy
years, although called "everlasting," or "eternal;" for
these two words are both translated from the same origi-
nal term — aioiiios, as found both in the New Testament,
and in the Septuagint Old Testament. "Perpetual," in
Jer. xxiii. 40, is also the rendering of the same Avord as
"everlasting." Now, then, if the seventy years' pimish-
ment which the Jews endured at the hands of the Baby-
lonians, could be properly called "everlasting," "perpet-
ual," or "eternal" — aionios, according to scripture usao-e,
why not understand the Avord in a limited sense, when
applied to the greater and "sorer punishment" to be in-
flicted on the JeAvs for rejecting the divinely commissioned
and inspired Messiah? — Avithout taking it to the immortal
world, and making it endless.
Again; Jude calls the fire that burned up Sodom and
Gomorrah, "eternal;" and yet how short Avere the suffer-
ings of those Avho suffered it! So much less, indeed, did
the Sodomites suffer in this "eternal fire," than the Jews
28
322 EXPOSITIONS OF SCRIPTURE.
at a certain time while enduring dreadful and prolonged
temporal calamities, that the prophet Jeremiah exclaimed,
(Lam. iv. 6,) "For the punishment of the iniquity of the
daughter of my people is greater than the punishment of
the sin of Sodom, that was overthrown in a moment, and
no hand stayed on her." How so, if the Sodomites were
suffering endlessly in an immortal hell? Yet a sacred wri-
ter speaks of them as "suffering the vengeance of eternal
fire." How proper, then, for the Savior to call the severe
and protracted punishment endured by the Jews on earth,
"eternal damnation"! — especially when he said at another
time that there was soon coming upon them such tribula-
tion as never had been since the beginning of the world,
and never should be afterwards. We may safely affirm,
therefore, that "eternal damnation" is not endless misery.
In the passage under examination, that phrase only de-
notes a limited temporal coudemiiatioii. So far, then, we
have not been able to find any proof that the blasphemy
against the Holy Spirit was absolutely unpardonable to
all eternity, or that those who committed it were to suffer
endlessly.
3. But according to MattheAv's account of the Savior's
language, he said that sin should "not be forgiven, neither
in this [that] world, nor in the world to come," [then
about to come.] The original Greek phrase is, oute en
touto to aioni, oute en meJhniti; "neither in this age or dis-
pensation, nor in that which is coming, or about to come."
The common interpretation of this phrase is, that the
sin here denounced should not be forgiven, neither in this
state of existence — this life, nor in the immortal state — the
life to come. This is incorrect. "This world," in scrip-
ture, does not signify this life; nor does the "world to
come" mean the future life. In the New Testament,
those terms denote the Mosaic age or dispensation, and
the Christian dispensation — the age then about to come.
The careful reader will have observed that "world" is here
the rendering of aiou, the word that principally forms the
qualifying phrases "never," and "eternal," in the parallel
passage in Mark.
Neither of these passages therefore, nor all of them to-
gether, can favor the opinion that the sin here alluded to
was absolutely not to be forgiven to all eternity, or that
EXPOSITIONS OF SCRIPTURK. 323
it exposed a man to endless misery. All the terms used,
separately or collectively, relate to dispensations of God's
government on earth, and not to the immortal state of
existence.
Ao-ain; "eternal" is the translation of aionios, an adjec-
tive derived from aiou, the original of "world" in the pas-
san-e under consideration. The Orthodox contend that
"eternal" here means endless, in the strictest and fullest
sense of that word. Well, then, "world" — aion, must
mean clernUy; for a derivative word does not convey more
meaning than its primitive. White is no whiter than
whiteness; beaatifnl is no more beautiful than beauty; sin-
ful is no more sinful than sin; aionios is no longer than
'aion; nor does "eternal" here denote any longer period
than "world." If "world" here meant eteruity, we should
say "this eternity, and the eternity to come" ! And we
should read in the New Testament of the "end of this
eternity"; of "eternities," in the plural form, past, pres-
ent, and future; of "the begiuniiig of eternity"; of "eterni-
ties of eternities," etc.
We come to the inevitable conclusion, therefore, that
the blasphemy against the Holy Spirit, on account of its
peculiar heinousness, and the circumstances under which
it was committed, would not so soon or so readily be for-
given as ordinary sins; that it would not be forgiven to the
age — neither in that dispensation, nor in the dispensation
then to come, and that it made those who thus sinned lia-
ble to aionion or age; lasting condemnation — the suffering
of dreadful and prolonged temporal calamities.
Nor are the Universalists alotie in giving this interpre-
tation to the passages relating to the sin against the Holy
Spirit. Our exposition is neither strange nor novel. Em-
inent and learned orthodox critics and theologians have
given similar expositions. I referred to some of these in
the preceding remarks; and will now introduce the con-
cessions of others. Hammond contends that the sin is re-
ally unpardonable, unless repented of; but believes it could
be repented of, and then forgiven. Gilpin also affirms
that this sin might be forgiven on repentance. He says
the pharisees who thus sinned, "were 7iot beyond the
reach of forgiveness on their repentance." Pearce on the
expression — "neither in this world, nor in the world to
324 EXPOSITIONS OF SCRIPTURE.
come," says, "Rather, neither in this age, nor in the age
to come: i, e., neither in this age when the law of Moses
subsists, nor in that also, Avhen the kingdom of heaven,
which isa< hand, shall succeed to it. This is a strong way
of expressing how diJficuH a thing it was for such a sinner
to obtain pardon;" and much more to the same effect.
The celebrated Dr. Adam Clarke gives the same exposi-
tion of the phrase; "neither in this world, nor in the world
to come." He also says the punishment was "the de-
struction of the body," and not "the damnation of the
soul;" that "on repentance, mercy might be extended to the
soul; and that every sin may be repented of under the
Gospel dispensation." For a more full exhibition of the
views of orthodox writers in relation to this subject, the read-
er is referred to "Paige's Selections from Eminent Com-
mentators, who have believed in punishment after death;
wherein they have agreed with Universalists, in their in-
terpretation of Scriptures relating to punishment." It is
sufficiently proved that our exposition is in accordance with
the uniform teaching of the sacred writers; and not only
so, but it is admitted to be correct, by many believers in
future punishment, and by some advocates of the doctrine
of endless misery. Can anything more than this be rea-
sonably required of us?
Finally: 1. Does any one still insist that the "blasphe-
my against the Holy Spirit shall not be forgiven," in the
most absolute and positive sense of that expression? Then
I shall insist on the other absolute and positive declara-
tion of the Savior, "all manner of sin and blasphemy
SHALL BE FORGIVEN UNTO MEN." If you say,
the sin here specified, is an exception; I answer. Have it
so, and then admit, if you have any sense of consistency,
that all OTHER sin and blasphemy shall be forgiven most
certainly and positively!
2. Does any one still claim the expression — "hath nev-
er forgiveness," as reaching throughout all eternity? —
Then I answer. Other sins have forgiveness in that future
period embraced by the word "never," and no protestant
partialist can successfully contradict this assertion, nor
will he admit it. Then he must give up his argument
founded on the force of the word "never."
3. Does any one still insist on the phrase, "eternal
EXPOSITIONS OF SCRIPTURE. 326
damnation," as signifying strictly endless misery in the
immortal state of existence? Then no other sinner is at
all "in danger" of suftering that misery; for the Savior
says, in that passage, "all sins SHALL BE forgiven un-
to the sons of men, and blasphemies wliereicUhsoever they
shall blaspheme; but he — and of course he only — that shall
blaspheme against the Holy Spirit, .... is in danger of
eternal damnation." Xobody else is in the least exposed
' or liable to this damnation, or "in danger" of enduring it!
Will the partialist admit this? Probably not. Then let
him give up the argument for endless misery, founded on
the expression, "eternal damnation," found in Mark iii.
29, and only there.
4. Does any one still found an argument for the idea
that this sin is absolutely unpardonable, to all eternity, on
the expression, "neither in this world, nor in the world to
come?" — meaning thereby, neither in this life, nor in eter-
nity. Then I shall insist that some sins, that all other sins
MAY be forgiven in eternity/ — for the passage distinctly im-
plies that some sins may and shall be forgiven in "the
world to come;" and if "the world to come" is eternity,
other sins will be forgiven there. And in this passage, so
far as the 'New Testament is concerned, the Romanist prin-
cipally builds his doctrine of purgatorial punishment and
forgiveness. Is the protestant partialist ready to receive
that doctrine, and admit that some sins may and "shall be
forgiven in the world to come" — that is, in eternity, as he
understands that phrase? He will probably answer most
emphatically, JVo! Then, Sir, let me say to you just as
emphatically, Never allude to the sin against the Holy
Spirit as absolutely unpardonable, to all eternity; nor ever
again quote either of the passages at the head of this arti-
cle, as any proof of the doctrine of endless misery — never!
326 EXPOSITIONS OF SCRIPTURE.
THE FINAL DESTINY OF JUDAS.
Matt, xxxvi. 24. "The Sou of Man goeth as it is written of liini:
but woe unto that man by whom the Son of man is betrayed ! it had
been good for that man if he had not been born."
John xvii. 12. "While I was with them in the world, I kept them
in thy name: those that thou gavest me I have kept, and none of .hem
is lost, but the son of perdition; that the Scripture might be f ilfilled."
Acts i. 24, 25. "And they prayed and said. Thou, Lord, which .
knowest the hearts of all men, shew whether of these two thou liast cho-
sen, that he may take part of this ministry and apostlcship, from which
Judas by traussression fell, that he might go to his own place."
Matt, xxvii. 5. "And he [Judas] cast down the thirty pieces of
silver in tlie temple, and departed, and went and hanged himself."
John vi. 70. "Jesus answered them, Have I not chosen you twelve,
and one of you is a devil?"
In the examination of all these passages, the inquiry is.
Do they — one or all — prove the endless damnation, the
remediless and final perdition, of Judas Iscariot? Is there
any evidence in Scripture that Judas will endure endless
misery, even if other sinners do? — which we deny. Of
course, if Universalisra is true, and all men are to be sav-
ed, Judas will be saved; but his case is often referred to as
an argument against the doctrine of final universal salva-
tion — as evidence that it is not true. With this object be-
fore us, let us carefully examine the most important passa-
ges relating to this subject. In this, as well as in other
expositions of a similar kind, I shall study bremty, so far
as shall be consistent with perspicuity. I desire to say as
little as possible, and yet be imderstood. The reader
must therefore elaborate some of the arguments, and car-
ry out the brief comments on passages of Scripture, as far
as he pleases for him.self. The simple reading of an ex-
position of a controverted text, is frequently insufficient;
— it must be studied.
1. Let us examine the first of the list of passages placed
at the head of this article; particularly the expression, "It
had been good for that man if he had not been bom."
Are these words to be taken in their literal, strictest, and
mo.st absolute signification? Are we to understand that
with reference to eternity, and man's final destiny, it had
been better for Judas not to have been born? Does the
language imply his final exclusion from heaven, and his
EXPOSITIONS OF SCRIPTURE. 327
endurance of endless misery? Do the Savior's words
prove that the existence of Judas shall be to him an eter-
nal and remediless curse? I answer, No — most emphati-
cally, No!
That no argument for the endless misery of Judas can
be drawn from these words, is evident from the fact that
they formed a proiieiijial expression among the Jews, by
which they represented a man's great temporal suiferings,
Avithout the'least Reference to eternity. The condition of
men hereafter is not embraced in the sentence. It relates
only to the concerns of litis life, including death itself, per-
haps, and the manner of it. To prove the correctness of
this interpretation of these words, and to illustrate the
proverbial character of the expression, as relating to tem-
poral evils only, without reference to man's final destiny,
let us consult some passages of scripture. Job (ch. iii. 1-
8) cursed the day of his birth; not because he was afraid
he should be miserable hereafter, but because he was
miserable here. In all his curses of that day, he alluded
not to his future or final destiny; nor even to his condi-
tion afterwards in this life; for that was to be improved,
and he even then expected to see his "Redeemer" on
earth — while yet "in the flesh." Yet he said; "Let the
day perish Avherein I was born!" See the whole chapter;
where it will be seen that he most earnestly wished he
ha/1, not bee/i born. Does this prove that the old patriarch
expected to be miserable hereafter? Nobody will pretend
it. Then the Savior's use of a similar expression in re-
lation to Judas, is no proof that he is to be miserable in
the life to come, or endlessly.
The prophet Jeremiah also, in view of his temporal
sufferings, cursed the day of his birth. Jer. xx. 14-18.
He wished he had never been born. Why? Because he
expected to be damned endlessly hereafter? No; but be-
cause he endured such afflictions in this life, from his con-
nection with a wicked and perverse people. How foolish,
then, to rest the aAvful dogma of immoi'tal woe on the use
of similar language by Jesus Christ!
Once more; to the same effect is the language of the
Wise Man in Eccles. vi. 1-4. "There is an evil which I
have seen under the sun, and it is common among men:
a man to whom God hath given riches, wealth, and honor,
S28 EXPOSITIONS OF SCRIPTURE.
SO that he wanteth nothing for his soul of all that he de-
sireth, yet God giveth him not power to eat thereof, but
a stranger eateth it: this is vanity, and it is an evil disease.
If a man beget an hundred children, and live many years,
so that the days of his years be many, and his soul be
not filled with _(700(i, and also that he have no burial: I
say, that an untimely birth is better than he. Forhecom-
eth in with vanity, and departeth in darkness, and his
name shall be covered with darkness." Here Solomon de-
clares that though a man live many years, yet if his soul
be not filled with good, and he have no burial, "an untime-
ly birth is better than he." Surely here is no allusion to
future or endless evil; but only to a lack of good in this
life. Are not these examples, then, sufficient to convince
everybody that this kind of language as used in Scripture,
can afford no countenance to the doctrine of the final and
irremediable ruin of any human soul? Although affirmed,
after this proverbial style of speaking, that it had been
good for a man not to have been born, yet it is no evi-
dence that his life should prove an endless curse; for the
words do not contemplate or embrace the whole of his
existence.
But does any one still insist on this language as proof
of the endless perdition of Judas? Then I shall insist on
the fact of the same doom to be experienced by the patri-
arch Job, and the prophet Jeremiah! — and by every man
"whose soul is not here filled Avith good, and who has no
burial!!"
It may be proper to add here, that the Methodist Dr.
Adam Clarke testifies that this was a "proverbial saying,
used in many cases Avhere the fixing of the irreversible
doom of a sinner is not implied;" and quotes several pas-
sages from the Jewish writers to that effect. But the
above passages from the Bible prove the same thing, and
will probably be more satisfactory to our readers, than
quotations from uninspired Jewish writers. For the ex-
amples given by Dr. Clarke, however, the reader is re-
ferred to his long Note at the end of the first chapter of
the Acts. Suffice it now to say with reference to this
passage, if there is olher evidence of the final damnation
of Judas, there is no evidence of it at all; for this comes
infinitely short of proving any such thing.
EXPOSITIONS OF SCRIPTURE. 329
2. In John vi. 70, the Savior in addressing his twelve
chosen disciples, said "one of them was a devil." It is
not necessary to dwell at any length on this passage; for
it is seldom quoted as any proof of the evil destiny of Ju-
das, in the immortal state. It may be proper to say, how-
ever, that the Savior once said to Peter, "Get thee behind
me, Satan." So if the former passage furnishes any ev-
idence of the final misery of Judas, the latter furnishes
equal evidence of the final misery of the apostle Peter!
3. Some imagine they find reason to believe in the end-
less misery of the traitor and betrayer, in the fact that he
"hanged himself," — supposing that no suicide can ever
be saved.
But, in the first place, it is not certain that the word
here rendered "hanged himself," might not be translated
"was suffocated." Dr. Adam Clarke endeavors to prove
that the word here means that; and that Judas did not take
his own life. He thus makes this statement correspond
with Acts i. 18: "Now this man purchased a field with
the reward of iniquity; and falling headlong, he burst
asunder in the midst, and all his bowels gushed out."
This eminent commentator proves that this mode of death
might have been the effect of excessive grief, without sup-
posing that he took his own life. For the Doctor's able
arguments on this subject, the reader is referred to the
Notes at the end of Acts i.
In the second place, it is all a mere assumiotion that no
suicide can ever be saved; even admitting that Judas vol-
untarily desti-oyed himself. There is no proof of it in all
the Word of God. It is nowhere said by prophet, apos-
tle, or other sacred writer, speaking by divine inspiration,
that he who takes his own life shall be endlessly, remedi-
lessly miserable. Several examples of this kind are giv-
en in scripture; but not a single hint of their endless per-
dition. Sampson, who took his own life, is even classed
among the "faithful," in Heb. xi. 32. Samson was a sui-
cide; but will any one venture to say that he is suffering
in an immortal hell?-!
So then this passage favors the idea of the exclusion of
Judas from heaven hereafter, only on a sheer assumption,
and an inference, with the supposition that the general
principles of modern orthodoxy are correct.
330 EXPOSITIONS OF SCRIPTURK.
A single remark here: This mode of the traitor's death
justifies the use of the common proverb by the Savior —
"it had been good for that man if he had not been born;"
— whether his misery was so intolerable that he killed
himself, or whether it was the involuntary result of exces-
sive grief. How horrible must have been his condition!
how wretched! into what a dreadful hell was he plunged!!
And yet partialists would plunge him into still another, an
immortal hell!
1. In John xxvii. 12, the Savior, speaking of his twelve
disciples, says "none of them was lost, but the son oi per-
ditlon" — Judas Iscariot, of course.
One of the apostles being "lout," evidently means lost
from the apostleship — from the company of the chosen
twelve. It is too much to assume here, that being ''lost"
is being endlessly damned in hell; and such an interpreta-
tion of the Savior's language is the merest and most un-
founded assumption. The word "lost" belongs not to
the immortal state of existence; — it reaches not beyond
the resurrection. The word has several significations; but
the connection in this case seems to denote Judas' being
"lost" from his place as an apostle.
It may be proper to remark here that the words "lost"
and "perdition," in this passage, are translated from two
Greek words that correspond to each other, as verb and
noun — apolelo and apoh-ias; which might be rendered in
a similar manner, thus: "none of them is destroyed, but
the son of destruction/" or perished, but the son of perdi-
tion. In no case, however, are these terms applied to
human beings in the resurrection-state, or to man's im-
mortal destiny. The Savior says, "I come to seek and
to save that which was lost." And when the prodigal
son was received into favor, they said he had been "lost,
but y,'as found." Being lost, does not preclude one's final
salvation.
Suffice it to say, with reference to Judas, that he fell
from the apostleship, was lost from the company of the
chosen twelve, and Avas literally destroyed, or suffered
"perdition." He went prematurely, by violence, and
wretchedly out of this world. How proper, then, to call
him a "son of perdition!"
That this is the proper interpretation of the above pas-
EXPOSITIONS OF SCRIPTURE. 331
safe is conceded by several eminent critics and theolo-
gians among the orthodox; such as Whitby, Rosenmuller,
Wakefield, and Hammond. Those who wish to consult
the views of these writers more fully, are referred to their
respective works, or, Avhat is more convenient, to "Paige's
Selections" a work that contains many important conces-
sions from a host of believers in future punishment, in re-
lation to nearly all the passages in the New Testament
that are commonly supposed to prove the doctrine of pun-
ishment in the future life.
2. We come now to the only other passage in relation
to this subject, that requires any particular attention —
Acts i. 24, 25; which reads thus: "And they prayed and
said. Thou, Lord, which knowest the hearts of all men,
shew whether of these two thou hast chosen, that he may
take part of this ministry and apostleship, from which Ju-
das by transgression fell, that he might go to his own
place."
The whole argument for the final damnation of Judas,
rests on the assumptions (1) that the phrase "his own
place" relates to Judas, (2) that it represents his final
condition, (3) and that "his own place" is hell. In the
first place, some learned orthodox writers think the phrase,
"might go to his own place," relates to the newly elected
apostle, Matthias; and not to the traitor. Among these
may be named Gilpin, Hammond, and Adam Clarke. —
The apostleship from which Judas "fell," was now Mat-
thias' "own place." Whether this is the correct inter-
pretation, I will not pretend to affirm positively. It may
be so; it may not.
In the next place, even if the evangelist is speaking of
Judas' "own place," it must not be taken for granted,
without proof, that it represents his final destiny — his im-
mortal condition Pearce seems to think it denotes the
grave. Dr. Clarke says some state that "his own place"
meant his own house, or former occupation.
At any rate, and above all, it is monstro\is to asstime
that an endless hell is the "place" alUided to. Who has
called that Judas' "own place?" Prophet or apostle?
Never! God or his Son? Never! Then what uninspired
or sinful man will venture to assert, on his own responsi-
bility, that going "to his own place," means going to a
332 EXPOSITIONS OF SCRIPTURE.
hell of immortal woe?-! It is now difficult for us to say-
positively what the phrase does mean; but no man has a
right to assume that it means a state of endless misery;
for in the first place, such a state cannot be proved to ex-
ist at all: and in the second place, if it does exist, there
is no evidence that Judas was to suffer there.
Among all the eminent orthodox commentators, Dr.
Adam Clarke has probably written the most largely and
ably on this subject. Although in one or two passages,
he seems to speak of the fate of Judas, after the usual
manner among partialiste, yet in a long Note at the close
of the first chapter of the Acts, he enters into a labored
argument to prove that he was not positively excluded
from salvation. These are the words with which Dr.
Adam Clarke concludes his argument: "I contend that
there is no positive evidence of the final damnation of
Judas in the sacred text." For the whole Note, see the
Doctor's large commentary, although a portion of it is
given in the "Selections" above alluded to. Yet what
the learned Methodist contends can not be found in the
Bible, every common partialist can find with all readi-
ness!! and assert with the utmost positiveness and
flippancy!
Before concluding this exposition, I wish to offer one
of two arguments for the benefit of the two great classes
of partialist religionists in Christendom; I mean Calvin-
ists and Arminians; — admitting now, for the sake of the
argument, Avhat is not true, that some sinners may suffer
endless misery. Whoever else may go to hell hereafter,
Judas is not of the number; if either Calvinism or Armin-
ianism is the doctrine of the Bible. For,
1. Calvinists believe that whoever is elected, is certain
of final salvation, whatever evils may befal him in this life,
or whatever sins he may commit. So teaches the West-
minster Catechism, and so reiterates the Presbyterian
Confession of Faith. Now look at one of the passages
relating to the traitor. Jesus says (John vi. 70.) "Have
I not chosen you twelve and one of you is a devil?" Here
the word rendered "chosen" — exelexainei/ , is the one which
is frequently rendered "elect." Hence, we may read the
passage — "Have I not elected you twelve, [including Ju-
das,] and one of you is a devil?" Then what Calvinist,
EXPOSITIONS OF SCRIPTtRE. 333
who believes in unconditional election and reprobation,
will presume to intimate that Judas has gone, or will go,
to an endless hell?-!
2. Here let me claim the attention of the Arminians for
a moment. They teach that any sinner, hoAvever vile,
may be saved on repentance. They affirm that only the
"FINALLY impeiulent" shall go to hell. "Final impeni-
tence," however, is an wnscriptural phrase, and an anti-
scriplural and false idea.
Well, the Evangelist Matthew (xxvii. 3, 4) declares
that Judas "repented." Then will he not be saved?
Will Arminians endlessly damn the penitent sinner?-!
But says one, It Avas only a legal "repentance;" it was not
"evangelical," or acceptable to God. How do you know
that, Sir? Did not Judas confess his sin, and restore the
price of his iniquity, as well as bear testimony to the in-
nocence of his Master? W^as not this an evidence of the
sincerity of his repentance? Have you, Sir! Avho talk
about Judas' going to hell — have you given equal proof
of the evangelical character of your repentance by confess-
ing your sins, and making reparation Avhere you have in-
jured a fellow man? Permit me to say that many pro-
fessed Christians who talk about the "legal repentance"
of Judas, are more hkcly to go to hell, than he!
But then, says another, Judas committed a great crime,
in betraying his Master. So he did; but do great crimes
exclude a man from heaven, merely because they are
great? Did not Peter commit a great crime when he de-
nied the Messiah, with an imprecation and an oath? — and
yet who beheves Peter will be endlessly lost? Was Judas
worse than the murderers of Jesus — those Avho instigated
and paid him to deliver his Master into their hands? Yet
the Savior praj/nl for them — "Father, forgive them!!"
Is Judas more beyond the reach of mercy than they?
Besides, was not Judas jmi/ished? Did he not endure
most horrible mental agony, that terminated in an awful
death? And shall he sutler immortal agony in hell?-!
The same bencA^olence and grace can change him and fit
him for heaAen, that can change David, and Peter and
Saul of Tarsus, and others Avhose sins may be eA'en "as
scarlet" or "as crimson." All sins may become as "white
as wool or snow." Judas meant wrong, like Joseph's
334 EXPOSITIONS OF SCRIPTURE.
brethren; but God meant and overruled it for good; and
he, Hke them, in the case alluded to, will partake of that
"good."
Finally; if anybody is to be endlessly damned hereafter,
it is not Judas, — according to either Calvinism or Armin-
ianism. Truth is, however, nobody is to be endlessly
damned; and consequently Judas will not be.
YE SHALL DIE IN YOUR SINS.
John viii. 21. " Then said .Tesus unto them, I go my way and ye
shall seek me, and shall die in your sins: whither I go, ye ean not come."
This passage is commonly supposed to teach that the
Jews whom the Savior addressed were to die sinners, and
nevM' be saved; and so, that every man who dies a sinner
shall be endlessly excluded from heaven and happiness.
That this is an error, and a perversion of the proper
meaning of Christ's words, will appear from the following
considerations:
1. If the argument is founded on the expression, "ye
shall die in your sins," in the general sense of dying sin-
ners, (which is not its meaning here,) then all men will
be excluded from heaven; for, Avho does not die a sinner?
Who is entirely and perfectly free from sinfulness before
death? Not one! Then all die sinners; and if such can
never be saved, none will be saved! For, not only the
universal pagans would die sinners, but even the best of
men — the best of Christians. Even the comparatively
holy Paul did not expect to be wholly free from sin till
after death. See Rom. vii. 13-25.
2. If the principal stress is laid on the words, "Whith-
er I go, ye can not come;" it is replied that the same
word, with an allusion to their being before applied to
the Jews, were addressed to the disciples — the apostolic
twelve. If the declaration proves the endless exclusion
of the Jews from heaven, it proves the same in relation to
EXPOSITIONS OF SCRIPTURE. 335
Christ's apostles! See John xiii. 33: " Little children,
yet a little while I am with you. Ye shall seek me; and.
as I said unto the Jews, whither I go, ye can not come;
so now I say to you." Mark the emphatic manner of in-
troducing- these words — " As I said unto the Jews, whith-
er I go ye can not come; so now I say unto you." Does
the language prove the endless damnation of the Jews?
Then it proves most clearly the damnation of the apos-
tles! Consequently, the argument proves too much; and
therefore proves notJdng.
3. Does the declaration, "Ye can not come," mean, "Ye
can NEVER come?" Is this negative to be taken in its
most absolute sense? No. It only means, "ye can not
come," during a certain period, or under certain circum-
stances, but ye can and will come aflerwards, under other
circumstances. Although the Savior said so positively to
his disciples, " whither I go ye CAN NOT come;" yet
when Peter asked him, "whither goest thou?" he an-
swered him, " Whither I go, thou canst not follow me
NOW; but thou .^halt follow me AFTERWARDS." This
explains the Savior's words, and demonstrates that he did
not mean that any could never go whither he was going.
For ALL MEN shall finally, "come" to Jesus. "All that
the Father hath given to me," said the Savior — and all
are given to him, — " shall come to me; and him that com-
eth to me, I will in no wise cast out." See John iii. 35,
and vi. 38. Again, see John ii. 32. " And I, if I be Ufted
up from the earth, will draw ALL MEN unto me." And
of these very Jews, to whom the Savior said, "Whither
I go, ye can not come;" — that is, for a time, and under
certain circumstances. Paul said — Rom. xi. 25-27. "For
I would not, brethren, that ye should be ignorant of this
mystery, lest ye should be wise in your own conceits, that
blindness in part is happened to Israel, until the fulness of
the Gentiles be come in. And so all Israel shall be
saved; as it is written. There shall come out of Sion the
Deliverer, and shall turn aAvay ungodliness from Jacob:
for this is my covenant unto them, when I shall take away
their sins." And so in the last verse of the same chap-
ter: "For OF him— of God, and THROUGH Him, and
TO Him, are ALL THINGS: to whom be glory forever.
Amen!" Consequently, even the wicked Jews are not
336 EXPOSITIONS OF SCRIPTURE.
endlessly excluded from heaven and salvation. No man
is thus excluded.
4. Jesus does not say, "Ye shall die in your sins, and
after that — after ye are dead, ye can not come where I
am." This is the common assumption; for it is the mer-
est assumption, without the shadow of a foundation. He
says nothing about their condition after death.
The passage means, " Ye shall die in your sins;" — or
in your sin; for in the Greek, the word is found in the
singular number — sin; not sins, in general; — or for your
sin, your sin of unbelief; and though "ye shall seek
me," for deliverence from that death, or from the calami-
ties impending over you, ye shall not find me — " whither
I go, ye can not come;" ye will then find no Messiah, no
Deliverer: ye shrdl die for your sin — the terrible punish-
ment before threatened to come upon you, ye shall endure.
This I conceive to be the simple meaning of the Savior's
language.
5. Several passages will now be introduced to establish
and illustrate the correctness of this interpretation; for I
desire no one to accept the interpretation here given, with-
out ^;roq/',- and the proof is at hand. In Numbers xvi. 28,
29, 30, Moses said concerning the sin of Korah and his
company, and their impending punishments, " Hereby ye
shall know that the Lord hath sent me to do all these
works; for I have not done them of mine own mind. If
these men die the common death of all men, or if they be
visited after the visitation of all men; then the Lord hath
not sent me. But if the Lord make a new thing; and the
earth open her mouth, and swallow them up, with all that
appertain unto them, and they go down quick into the pit;
then ye shall understand that these men have provoked
the Lord." These men thus died in or for their sins; not
merely as sinners in general, " the com»w« death of all
men;" but it was a 2)eculiar death — " a new thing." Yet
not a word is said, here or elsewhere in the Word of God,
about any punishment they were to endure after death.
See also Num. xxvii. 1-3. In this passage some of the
daughters of Zelophehad are represented as saying, " Our
father died in the wilderness, and he Avas not in the com-
pany of them that gathered themselves against the Lord
in the company of Korah; but died in his own sin, and
EXPOSITIONS OF SCRIPTURE. 337
had no sons;" that is, he died for " his own sin," and not
for the sin of the company of Korah. So, then, the ex-
pression, to " die IN sin," as here used — and so in the
passage under consideration, means to die for the sin
spoken of. It does not allude to dying as sinners, in
general; nor to the condition of any after death.
If the common interpretation is correct, to wit — that
because the Jews died "in or for their sins," they should
be endlessly damned, I will prove the damnation of Moses!
— for even he is explicitly said to have died in or for his
sin. See Deut. xxxii. 48-52. Let the reader turn to the
place, and peruse the whole passage attentively. He will
there learn that the Lord told Moses he should " die in
the mount whither he went up," and not be allowed to
enter Canaan, "BECAUSE he had TRESPASSED
against God among the children of Israel." This ought
to settle the question forever, that dying in or for one's
sin does not exclude a man from heaven and final salva-
tion, — unless it is admitted that Moses can never be saved!
6. Moreover, Paul says in Rom. vi. 7, " He that is dead,
is freed from sin;" which truth is apparent to every one
who considers the orir/in of sin — " the flesh." See Rom.
vii. 18-25, and Rom. viii. 1-3.
7. Besides that, Paul teaches that all who die in Adam,
in dishonor, in corruption, etc., shall be made alive in
Christ, in incorruption, and in glory. See the whole of
1st Cor. XV. The question is not, how do the dead die?
but, " How are the dead raised up, and with what body
do they come.^" A man's condition in the resurrection to
immortality, does not depend on the manner in which he
dies; for if so, all men Avould there be imperfect, sinful,
and unhappy, in a greater or less degree.
8. We come to the necessary conclusion, then, that the
passage at the head of this article aifords no evidence of
the final perdition of the Jews, or of any body. It has
no allusion to man's final condition. Here we might leave
the subject. But for the sake of those who may think
this exposition peculiar to Universalists — new, strange,
unheard of, and unthought of before, it may be proper to
add that some of the most eminent orthodox critics and
commentators in the world, have interpreted the passage
in a similar manner, conceding that it does not teach the
29
338 EXPOSITIONS OF 8CRIPTURE.
final perdition of the Jews — not being able to find there
the sentiment which the mass of partialists can see so
plainly and distinctly!
Among these may be named Gilpin, Elsley, Doddridge,
Kenrick, Calraet, Grotius, Macknight, Geo. Campbell, and
Dr. Adam Clarke, in their expositions either of John viii.
21, or of the parallel passage in John vii.34. The reader
who wishes to consult the view of these orthodox writers,
is referred to their works, or what will be more convenient,
to Paige's Selections — that most invaluable work, that
ought to be in the hands of every Universalist, and of
every partialist.
I will content myself A'ith quoting here the testimony
of only one of the above named commentators: I mean
Dr. Adam Clarke. On the expression "ye shall seek
me," in John viii. 21, the learned Doctor says, "When
your calamities come upon you, ye shall hi vain seek for
the help of the Messiah, whom ye now reject, and whom
ye shall shortly crucify." On the 33d verse of the 7th
chapter, which he says is parallel with the one under con-
sideration, the Dr. says, " When the Roman armies come
against you, you will vainly seek for a deliverer;" etc.
He t//en intimates their final exclusion from the New Je-
rusalem; which is additional to the exjoosition of the pas-
sage before given. Dr. Clarke Avas often guilty of this:
first giving the correct vieaninr/ of a passage, and then
adding to it his own peculiar doctrinal notions. All we
want here is his exposition of the Savior's words: his
Methodistic gloss upon them we care nothing about.
SODOM AND GOMORRAH— ETERNAL FIRE.
JuDE 7. "Even as Sodom and Gomorrah, and the cities ahout
them iu like manner, giving themselves over to fornication, and going
after strange flesh, are set forth for an cxamjile, suffering the vengeance
of eternal fire."
This passage is supposed to be eminently clear and de-
cisive in proving the doctrine of the endless misery of
sinners; especiaJly of those Avho are cut off suddenly, in
EXPOSITIONS OF SCRIPTURE. 339
the midst of their sins, without repentance and reforma-
tion before death. No doubt the iSodomitcs and all the
inhabitants of the cities of the plain, were sinful — exceed-
ingly so, and were cut oft' in the midst of their wickedness;
yet were they to be endlessly damned? I answer, no;
and I presume every body will admit if they do not suffer
endless misery, nobody will. Let us, then, give the sub-
ject a full and fair investigation, and believe Avhatever is
proved to be true in the case. Let us take nothing for
granted, assume nothing as true, except the word of God,
and abide by the result as it may be developed by explicit
and unequivocal testimony — the divine evidence of the
scripture.
For the full history of the case, see Gen. xviii. 20-23,
and xix. 15-20. Let the reader turn to those chapters,
and peruse them carefully before reading any farther in
this article. The careful reader will particularly observe
verses 24 and 25 of the 19th chapter: "Then the Lord
rained upon Sodom and upon Gomorrah brimstone and
fire from the Lord out of heaven: and he overthrew those
cities, and all the plain, and all the inhabitants of the
cities, and that which grew upon the ground."
Now, can the discerning reader perceive any intimation
in all this minute narrative, that these sinners were to
suffer in the future state of existence? Does it not all
relate to this life, and the close of life? Then why as-
sume, without evidence, and in face of evidence, that this
punishment belongs to the immortal world? Were the
Sodomites threatened with "tire" in eternity? Not as
appears from the Record. Was Lot told that they were
exposed to suff'e rings after they were destroyed by the
" tire and brimstone rained down from the Lord out of
heaven." Not as Ave learn from the Bible. Besides, the
same fire that burned the people, burned also "that which
greiv upon the ground." Was the "fire" in eternity?-!
Moreover, where in all the word of God, is it affirmed or
intimated that there is " fire" to burn or torment human
souls in the spiritual, immortal, incorruptible state? So
far, then, as the original history of this affair goes, it ex-
tends not beyond the boundaries of time and this world.
To say that it belongs to the immortal world, is a gross
gnd unfounded assumption.
340 EXPOSITIONS OF SCRIPTURE.
But the passage quoted from the epistle of Jude is ap-
pealed to, as proof that the Sodomites were to suffer here-
after, and endlessly; — they "were set forth as an exam-
ple, suffering the vengeance of eternal fire." Then let
us now carefully examine this passage, for every body will
be ready to admit that if this text affords no evidence to
that effect, no passage, of scripture does.
An argument is often founded on the present tense of
the participle, " suffering," in this passage. It is believed
that these sinners are in torment at the preseiit time, or
were in Jude's time, because he says, they "are set forth
as an example, suffering — now — the vengence of eternal
fire." To this we reply, so are other participles found
there, in the same tense — "giving themselves over to for-
nication, — now?-! and going now?-! after strange flesh!"
If that form of expression proves that they are " suffer-
ing" now, it also proves that they are now sinning in that
manner! — and the sins here alluded to, hardly agree with
our ideas of the spiritual, incorruptible world; although as
well, perhaps, as the idea of "fire and brimstone" there!
Moreover, does orthodoxy teach that souls or bodies
are in hell-fire — the "eternal fire," before the Judg-
ment? If the Sodomites are now in hell, they were sent
there before they were judged, according to common or-
thodoxy. So after all, they are not yet suftering the
"eternal'^ hell-fire, as believed in by partialists.
Besides, they are said to be "set furlh as an example."
What "example?" To whom? To us? No — we see it
not: To whom? to people in eternity — in heaven, or
hell, or other worlds? If those in hell; of what use, and
for what purpose? And does it appear that the saved
saints or the inhabitants of other worlds need such an
" example" — need to witness the writhings of human souls
in hell-tire, in order to keep them loyal to Jehovah?-!
As for the example to uh, it comes too late; for it is be-
lieved that the real, eternal hell-fire is not to be endured
till after the general judgment, far off in the future, per-
haps; at least, after men are done living on earth — after
"the day of probation," as it is termed. But according
to scripture, this punishment has ended before men are
done living and sinning on earth. The "example" was
made on earth, and not in hell. See 2 Peter ii. 6: "And
EXPOSITIONS OF SCRIPTURE. 341
turning the cities of Sodom and Gomorrah into ashes con-
demned them with an overthrow, making- them an exam-
ple unto those that should AFTER live ungodly." Does
this "after" relate to eternity? Nobody will pretend it.
Are they now "set forth" in the orthodox hell, "as an
example" to those who shall ''after live ungodly" — to
anybody at the present time?-! Then neither of the pas-
sages has any thing to do with " suffering vengeance" in
eternity. If it does, it is not "set forth"; it is no "exam-
ple;" it comes too l(de to be of any use.
Truth is, these sinners were "set forth as an example,
suffering the vengeance of eternal fire," to those living at
that time, and afterwards. The fact of this dreadful pun-
ishment was then recorded in scripture for a warning to
"those that should after live ungodly." This world, and
this world only, is the scene of the "suffering," the "ex-
ample," and the "eternal fire."
The next question — the most important of all, is, were
these sinners in fact to suffer endlessly in this fire, called
"eternal fire"? Why is it called eternal fire? Is it not
strictly endless? and are not sinners, especially the Sodom-
ites, to endure its torments to all eternity? In all this ex-
position, says one, are you overlooking the force of this
word " eternal?" After all, is not the text in Jude proof
of the doctrine of endless misery? Let us cautiously and
seriously examine, and see.
1 . This word, or the original term from which it is trans-
lated — aionios, is frequently used in scripture in a limited
sense, as every body admits. Consequently, the mere use
of this word does not necessarilly prove the endlessness of
the fire.
2. The fire might properly enough be called "eternal,"
or even endless; for it came " down from the Lord out of
heaven." It was not hell-firel The elements of fire, out
of which God may produce fire, without even a new cre-
ation, may be strictly eternal, so far as we know to the
contrary.
3. But it is no where said that the Sodomites were to
sv^'er endlessly. We might as well say the cattle suffered
it endlessly; for they were doubtless destroyed by the same
fire, as well as the "cities," and all "that grew upon the
ground." When a man is thrown into a furnace of fire,
342 EXPOSITIONS OF SCRIPTURE.
does he aufftr as long as the fire burns there? — though it
were for weeks, or months] Endless suffering, then, is
not a consequence of suft'ering even in a strictly endless
fire. No such conclusion can be drawn from the premises;
it is a groundless assumption, like the whole fabric of
partialism.
4. Besides, it is said that this fire continued to burn on
earth, and not in hell — several centuries after these cities
were destroyed. Its appearance to Abraham, the morn-
ing after the dreadful catastrophe, is thus described in
Gen. xix. 27, 28: "And Abraham gat up early in the
morning to the place where he stood before the Lord: and
he looked toward Sodom and Gomorrah and toward all
the land of the plain, and beheld, and lo, the smoke of
the country went up as the smoke of a furnace." And
even then, the very next day, we cannot suppose the So-
domites were still suft'ering there.
Philo Judacus, (about A. D. 80,) Josephus, Diodorus,
Siculus, and Strabo, as quoted in the^ 3d volume of the
" Universalist Expositor," all testify that in their day,
many centuries after the overthrow of Sodom and Gomor-
rah by the "eternal fire," smoke, flavie, and fire were still
seen in all that region. Hence, the tire, from its long con-
tinued burning there, might properly be called "eternal,"
in the scripture use of the word, although the Sodomites
did not continue suffering in it until then.
5. But finally, there is direct and positive proof that
they did not, and were not to suffer endlessly in this eter-
nal fire. The question may therefore be at once and for-
ever settled.
(1.) Seethe corresponding passage in Peter, already
quoted: " And turning the cities of Sodom and Gomor-
rah into ashes condemned them with an overthrow, mak-
ing them an example unto those that after should live
ungodly." Is there any AFTER to endless sufferings?-!
(2.) Jeremiah, the inspired Hebrew Prophet, says in
Lam. iv. 6 — " For the punishment of the iniquity of the
daughter of my people is greater than the punishment of
the sin of Sodom, that was overthrown as in a moment, and
no hands stayed on her." Here God's prophet solemnly
affirms that the punishment of the Israelites — who were
then living, and then enduring the punishment on earth,
EXPOSITIONS OF SCRIPTURE. 343
was " GREATER than the punisliment of the sin of Sodom."
How so, if the Sodomites were in a post mortem hell, or
were to endure endless misery? Are some punishments
on earth "greater" than the punishment in "eternal
fire"?-! — understanding " eternal tire" to be endless firCy
and to be endured eiidlessly. Will somebody answer?
Was the divinely inspired prophet midakeM? — or was the
temporal punishment of the Israelites really " greater"
than the endless punishment of the Sodomites? But Jer-
emiah explains himself; he shows how and w/i]/ the punish-
ment of his people was " r/realcr" than the punishment of
the sinners of Sodom and Gomorrah; — it was nf longer
duration. Strange as it may appear, the punishment of
the sinners in Israel — sinners against greater light and
knowledge, was endured for a lo//(/er time than the punish-
ment of the Sodomites! — and it was all m this world.
These are the prophet's words: " Greater than the pun-
ishment of the sin of Sodom, that was overthrown as in a
MOMENT, and NO hands stayed on her!!" Here is a positive
and inspired assurance that the people of Sodom did NOT
suffer endlessly; and who dares to say, in face of this, in
face of the solemn asseveration of God's prophet, that
they DO suffer endlessly?
Once more; read the language of the prophet Ezekiel —
chap. xvi. 38-55, particularly the following verses — 53,
54, 55: "When I shall bring again their captivity, the
captivity of Sodom and her daughters, and the captivity
of Samaria and her daughters, then will I bring again the
captivity of thy captives in the midst of them: that thou
mayest bear thine own shame, and mayest be confounded
in all that thou hast done, in that thou art a comfort unto
them. When thy sisters, Sodom and her daughters, shall
return to their former estate, and Samaria and her
daughters return to their former estate, then thou and
thy daughters shall return to you and your former estate."
So then — in conclusion of the argument, we see not
only total absence of testimony in the Bible that would
justify us in believing in the endless suffering of the in-
habitants of Sodom and Gomorrah; but we find abund-
ance of explicit and unmistakable evidence directly to the
contrary of such an idea.
To those who wish to know that this exposition, the
m
344 EXPOSITIONS OF SCRIPTURE.
Universalist interpretation of Jude 7, is not a new, novel,
or stranije interpretation, but the one given by eminent
critics and commentators, who admit, as we assert, that
the passage does not of itself teach the endless miseiy of
the Sodomites, I would recommend " Paige's Selections,"
or the works of the writers themselves when convenient,
where it will be seen that Whitby, Gilpin, Benson, Ham-
mond and Doddridge, all interpret the " suffering the
vengeance of eternal fire" as particularly relating to tem-
poral destruction, and not to the destruction or burning of
the soul in hell-fire hereafter. Although these men be-
lieved — without evidence — that some of the Sodomites were
to be damned in eternity; yet they did not consider Jude
7, any jjroqf of that supposed or assumed fact. And as
already said, if this text is no proof, there is no froof of
the endless misery of any of the Sodomites.
DEATH AS A DIVINE PUNISHMENT.
Romans vi. 23. "The wages of siu is death."
There are two prominent uses of the word death, (with
probably various other shades of meaning,) in the scrip-
tures, when spoken of as the punishment of sin.
1. It is used Jiteralli/; and is represented as a divine
punishment, only when violent, or painful, or premature.
2. Figuratively; when made to represent a moral condi-
tion — a state of the mind and feelings — misery and an-
guish, while naturally alive, physically. But tlie word
NEVER, in all the word of God, signifies endless torments
in hell.
I. Let us briefly allude to some cases of the infliction of
literal, physical death, prematurely and violently, as a
punishment — spoken of as a punishment by the Lord and
the sacred writers.
1. The destruction of the Antedeluvians, by the flood.
This destruction was violent and premature death; and
pronounced upon them by God himself, as a punishment
for their wickedness. So they must have realized it; and
EXPOSITIONS OF SCRIPTURE. 345
SO Noah esteemed it to be — an evil; and consequently, he
used means to escape it. Does any one say that this
dreadful destruction Avas a punishment upon the Antedi-
luvians, only because they went to an endless hell the
sooner? Why do you believe so? Did God tell them or
Noah so? No! Does any sacred writer say they were
to suffer after death? Not one! And did righteous Noah
labor so hard for so many years to build an ark to escape
the flood, because he thouu-ht he should cjo to hell, if
drowned with the rest?-!
2. The destruction of Sodom and Gomorrah, with the
inhabitants of the plain, by fire from the Lord out of
heaven, which Jude calls "eternal fire." This sudden
and most fearful destruction, from which Lot so earnestly
fled, was the punishment which the angel of the Lord de-
nounced — that, and nothing more. Did Lot flee from the
doomed city, because he was afraid of going thence to
perdition? No; he was afraid of the fire — the sudden,
premature, awful death.
3. Many of the laws of the Hebrew theocracy had the
penalty of death annexed to them; — death by stoning in
most cases. Was it not a punishment, divinely ordained?
— and without any allusion to another penalty, infinitely
worse than the specified penalty, to be suffered afterwards.
4. To show still further — if more proof is needed, that
a violent death, without reference to misery afiter death,
was inflicted as a divine punishment, see 2 Sam. xxiv.
10-17. On account of David's sin in numbering the peo-
ple, God sent his prophet to the king, with these instruc-
tions; " Go and say unto David, Thus saith the Lord, I
off'er thee three things; choose thee one of them, that I may
doit unto thee. So God came to David, and told him, and
said unto him. Shall seven years of famine come unto thee
in thy land, or wilt thou flee three months before thine en-
emies while they pursue thee? or that there be three days'
pestilence in thy land? now advise, and see what answer
I shall return to him that sent me. And David said unto
God, I am in a great strait; let us fall now into the hand
of the Lord; for his mercies are great: and let me not fall
into the hand of man." The context shows what a fearful
punishment David felt this to be; but in nowise on account
of fearing for the fate of his people after death.
30
346 EXPOSITIONS OF SCRIPTURE.
5. Another case, recorded in 1 Sam. xxvi. 10, illus-
trates the same idea; where David says concerning Saul,
"As the Lord liveth, the Loi'd shall smite him; or his day
shall come to die; or he shall descend into battle and
perish."
6. The death of Moses, too, illustrates the same truth.
See Deut. 32: 48-52. The Hebrew law-giver was to "die"
there, " because he had trespassed against" God. He
was to die prematurely; and without entering the promised
land. Did he go to hell?-!
7. Take one more example. I refer to the case of Ko-
rah and his company, and their horrible death — expressly
declared by Moses to be different from the common, natu-
ral death of men, on account of their fulfillment, in Num-
bers xvi. 28-35: " And Moses said, hereby ye shall know
that the Lord hath sent me to do all these works: for I
have not done them of mine own mind. If these men
die the common death of all men, or if they be visited af-
ter the visitation of all men; then the Lord hath not sent
me. But if the Lord make a new thing, and the earth
open her mouth, and swallow them up, with all that apper-
tain unto them, and they go down quick into the pit; then
ye shall understand that these men have provoked the
Lord. And it came to pass as he had made an end of
speaking all these words, that the ground clave assunder
that was under them: and the earth opened her mouth and
swallowed them up, and their houses and all the men that
appertained unto Korah, and all their goods. They and
all that appertained unto them, Avent down alive into the
pit, and the earth closed upon them, and they perished
from among the congregation. And all Israel that were
round about them fled at the cry of them: for they said,
lest the earth swallow us up also. And there came out a
fire from the Lord, and consumed the two hundred and
fifty men that offered incense." Here Moses rested his
claim of speaking by divine authority, on the fact of these
sinners not "dying the common death of all men," but
suffering death in " a new" way.
Just here, and very often, an objection is offered; that,
" as all men must die, death is no jmnis/ivienf, except as a
universal punishment." The instances and facts above
referred to, with the accompanying declarations, demon-
EXPOSITIONS OF SCRIPTURE. 347
strate that death is a punishment inflicted on sinners, in a
sense in which all men do iwt. sufl'er it; that is, a violent,
premature, uncommon death, endured under pecuhar cir-
cumstances. How express are the words of Moses in the
passage just quoted! how perfectly decisive against this
common objection! " If these men die the common death
of all men, or if they he visited after the visitation of all
men, then the Lord hath not sent me! But if the Lord make
a NEW THING, etc. . . . then ye shall undei'Stand that these
men ha\e provoked the Lord;'' that is, have sinned.
" But," continues the objector, "Death is considered a
punishment only for fear of punishment after death."
Not so; for many, even in the objector's opinion, are con-
verted before death — before being hung for instance — and
so swing from the scaffold to everlasting glory! Still,
even in that case, does not every body, even the strictest
partialists, esteem that ?^ pnnishmenl?
Moreover, are the best men, the purest Christians wil-
ling to die in that manner? Even Christ's prayer for his
disciples was, "I pray not that thou [Father] shouldst
take them out of the world, but that thou shouldst keep
them from the evil." Was Lot willing to be overthrown
with the Sodomites? "But," says the objector, "if all
men go to heaven after death, why is death a punishment?
Is it not to be dreaded, only because it hastens men the
quicker to hell?" I answer, men possess, by the consti-
tution that God gives them, a natural, all -controlling, irre-
pressible LOVE OF life; and death, inflicted in any Avay, vi-
olates that natural love of life. Hence, every body —
saint or sinner — naturally dreads death. Then I repeat
the question, did Lot flee from the devoted city, because
afraid of hell? Nobody will pretend it. Truth is, Lot
didn't want to go to heaven in that way!
The same may be said of Noah. The sacred record
says that "Noah, moved with fear," built the ark.
Fear of tvhatl Of hell? No; but of being destroyed
by the flood. Or, wdll any one say that " righteous Noah"
was really in "fear" of the partialists' hell?-!
But why argue this point? Does not every body esteem
a violent, premature death, judicially inflicted, an evil —
a punishment, when dcserrcd? Else, why the almost uni-
versal custom, anciently and now, in barbarous and civil-
348 EXPOSITIONS OF SCRIPTURE.
ized nations of inflicting death, in some form, as a punish-
ment for crime? When a man is tried for murder, and
convicted, and condemned, and the judge pronounces the
sentence, " Thou shalt hang by thy neck till thou art dead!
dead!! dead! ! !" does not the criminal esteem death to be
a punishme/d? And when suffered, does he not realizi' it
to be a punishment? It is all stuff, and noise, and blus-
ter, to clamor that death is not a punishment, unless it
sends men to an endless hell !
If death, thus endured, is not considered an evil to be
averted, if possible: if the fear of hell ajter death makes
death a punishment, and to be dreaded, — when a ffood
man — a Christian — is falsely accused of a crime that ex-
poses a man to the scaffold, n-/iy not let him harg? if the
mere infliction of death is felt to be no punishment.
" Glorions thing," say our enemies, "to cut men off from
the earth, for their sins, and send them straight to heav-
en" why not willingly hang, or let your pious friend hang?-!
though falsely accused, and in no danger of going to hell;
but secure of heaven.
Yet, what good man, and his friends, do not use their
utmost endeavors to secure an acquittal, when innocent,
and falsely accused?
But enough of this. It has been distinctly proved from
scripture, from facts of our universal custom, and from
the common sense and natural instinct of all men, that
DEATH — literal, physical death, when threatened and exe-
cuted, is a divine pin/is/tmevt. It is not the hell after
death that makes it a punishment; but the violence done
to the universal natural love of life, and the desire to die
in the "common" manner, as innocent men — quietly,
calmly, at home, and among' one's friends — and honorably;
not disgracefully, violently, and prematurely.
II. We come now to an examination of the figurative or
metaphorical use of the word death, as representing p)un-
ishment, — signifying a moral condition, in this life — an
evil condition of the mind or feelings, while physically alive.
And this is a verj^ legitimate secondary meaning of the
word, drawn from the natural dread, the painfulness and
the gloominess of literal death.
Let us consider some scripture examples of this mean-
ing of the word.
EXPOSITIONS OF SCRIPTURE. 849
1 . The first instance of this use of the word, is in the
prohibition of the fruit of the tree of knowledge of good
and evil, made to Adam — " In the day thou eatest thereof,
thou shalt surely die."
This of course, was not physical death; for Adam did
not thus die on "the day" of sinning. It was moral
death — death to innocence, to peace, and to quietness of
conscience; as seen in the manner of his perceiving the
approach of the Supreme Ruler; "he hid himself;" he
" was afraid," and " ashamed."
I know that orthodoxy says Adam was to suffer " death
temporal, death spiritual, and death eternal." But this is
the sheerest assumption, and a falsehood, — like many of
the dogmas of partialism. And even they who theologi-
cally assent to this, do not themselves believe that Adam
suffered " death eternal."
2. Ezek. xviii. and xxxiii. present an extended illustra-
tion of this use of the word death, as representing punish-
ment; although it may allude, primarily, to literal death,
inflicted in an especial manner for wickedness. See both
chapters, throughout; but especially xviii. 25-32: " Yet ye
say, the way of the Lord is not equal. Hear now, O
house of Israel; is not my way equal? are not your ways
unequal? When a righteous man turneth away from his
righteousness, and committeth iniquity, and dieth in them;
for his iniquity that he hath done shall he die. Again,
when the wicked man turneth away from his wickedness
that he hath committed, and doeth that which is lawful
and right, he shall save his soul alive. Because he consid-
ereth, and turneth away from all his transgressions that he
hath committed, he shall surely live, he shall not die. Yet
saith the house of Israel, the way of the Lord is not
equal. house of Israel, are not my Avays equal? are
not your ways unequal? Therefore I will judge you, O
house of Israel, every one according to his ways, saith the
Lord God. Repent, and turn yourselves from all your
transgression: so iniquity shall not be your ruin. Cast
away from you all your transgressions, whereby ye have
transgressed; and make you a new heart and a new spirit:
for why will ye die, house of Israel? For I have no
pleasure in the death of him that dieth, saith the Lord
God: wherefore turn yourselves and live ye." Here we
350 EXPOSITIONS OF SCRtPTURK.
are expressly taught that while "the soul," or person, is
righteous, he enjoys life; but while wicked, he suffers
DEATH. By turning away from the wickedness, however,
he is relieved from this death, and lives; and so, vice versa.
Thus God declares that his " ways are equal," despite
the impudent and slanderous clamors of partialism, that
his "ways are not equal" — after the manner, and in the
very words, of the old wicked Israelites !
3. Solomon speaks of a certain class of sinners who
" are dead while they Jive." They are physically alive;
but morally dead in sins, aad shame, and misery.
4. Coming to the New Testament we find this use of
the word still more frequent; for as the Christian believ-
er's enjoyment is called "life," the sinner's and unbe-
liever's state, opposite to that, is represented as death.
Thus Paul, in Eph. ii. 1: " And you hath he quickened
who were dead in trespasses and sins." Their condition
before conversion, was one of death, ignorance, unquiet-
ness, and misery.
5. Listen now to the words of the Savior, as found in
John V. 24, 25; "Verily, verily, I say unto you, he that
heareth my Avord, and believeth on him that sent me, hath
everlasting life, and shall not come into condemnation; but
is passed from death unto life. Verily, verily, I say unto
you, the hour is coming, and now is, when the dead shall
hear the voice of the Son of God: and they that hear
shall live."
When a man believed and obeyed the Gospel, he
"passed from death unto life;" from moral death to
spiritual life. And yet partialists have the unblushing
impudence to assert that death, as applied to the sinner
and unbeliever, signifies endless damnation in hell !
6. The language of the apostle, (1 John iii. 14.,) cor-
responds to the above: "We know that we have passed
from DEATH unto life, because we love the brethren! He
that loveth not his brother abidcth in death" although still
living; and so we read in the Apocalypse of the "second
death." Thus we see that men suffer "the second
death," are even "twice dead," this side of literal physi-
cal death.
I know we are often told of a death after natural death;
but it is in face of the express words of the Book of
A
EXPOSITIONS OF SCRIPTURE. 36'1
Truth, that "death — natural death — is the last enemy,"
and is to be succeeded by immortahty, incorruption, and
glory. See 1 Cor. xv.
8. The passage at the head of this article is to be in-
terpreted in this manner: " The wages of sin is death."
Not natural death, always, or necessarily; but moral, or
spiritual death, — the condition of the sinful soul, having
" no peace," no hope, no joy — desolate and gloomy. Dr.
Adam Clarke has said on another passage where the
word "wages" is found, that it was used to signify the
daily pay or rations of a soldier. So this passage may
read, and so it means, " The daily pay — the continual,
ever-present consequence — of sin is death;" — not endless
damnation in an after-death hell, as partialism ground-
lessly assumes.
Some may ask, does not the Bible sometimes call death
eternal, everlasting, or endless? Never once! — by proph-
et, wise man, apostle, or the Savior — never once!
Then what right has orthodoxy to call it endless, and
speak of "the death that never, ??erer dies"? No right
whatever. It does it wickedly, by mere assumption, and
in face of God's Holy Word !
MISCELLANEOUS ARTICLES
CAUSE OF REJOICING.
In the forty-second cliap. of the prophecy of Isaiah we
find the following language of exultation and praise.
Verses 10, 11, 12. "Sinor unto the Lord a new sonar, and
his praise from the end of the earth, ye that go down to
the sea, and all that is therein; the isles, and the inhabi-
tants thereof: Let the wilderness and the cities thereof
lift up their voice, the villages that Kedar doth inhabit:
let the inhabitants of the rock sing, let them shout from
the top of the mountains. Let them give glory unto the
Lord, and declare his praise in the islands." Why all
this joy and rejoicing? why call upon things animate and
inanimate, to sing unto the Lord, lift up their voice and
shout? Why all this? We shall find the answer in what
precedes. "Behold my servant, whom I uphold; mine
elect, in whom my soul delighteth; I have put my spirit
upon him: he shall bring forth judgment to the Gentiles.
He shall not cry, nor lift up, nor cause his voice to be
heard in the street. A bruised reed shall he not break,
and the smoking flax shall he not quench; he shall bring
forth judgment unto truth." This is one cause, then, of
his calling upon the world to rejoice, to give glory unto
the Lord, and to declare his praise — "he shall bring forth
judgment unto the Gentiles;" and it shall be "unto truth,"
or as our Savior himself expressed it, "unto victory." But
how different is this from what we generally hear in rela-
tion to the judgment! Many at the present time, and
many in ages past, have supposed that the judgment
would result in misery, sorrow, woe and despair to many
who may be the subjects of it. But how different from
MISCELLANEOUS ARTICLES. 363
this, is the prophet's view of the matter! As he was in-
structed, it was to result in "truth — in victory," ay, and
a glorious, most glorious victory, too.
But he ofters another consideration, which should in-
duce us to unite in the common joy, and in ascribing glory
to God. It is this: "He shall not fail nor be discouraged,
till he have set judgment in the earth: and the isles shall
wait for his law." Here we learn that he [Christ] is to
set judgment in the earth, and not, as is commonly
thought, in the eternal state. This is all very reasonable.
He must set his judgment, or his "judgment seat," if you
choose, in his kingdom, where he bears rule. He can ex-
ercise his authority as judge, only while he remains king
and law-giver, and this is to be only until he shall give
up the kingdom to God the Father. His reign, then, is
in the earth; and here is his judgment — in the earth was
he to set his judgement.
But what shall result from his judging the world?
Shall it, as men say, — which Ave have already hinted at —
result in the exclusion of some from the glory and bliss of
heaven to all eternity? Shall it result in perpetuating sin
and misery while the throne of the eternal shall stand?
Let the evangelist prophet answer. "Thus saith God the
Lord, he that created the heavens and stretched them out;
he that spread forth the earth, and that which conieth out
of it; he that giveth breath unto the people upon it, and
spirit to them that walk therein: I the Lord have called
thee in righteousness, and will hold thine hand and will
keep thee, and give thee for a covenant of the people, for
a hght of the Gentiles; to open the blind eyes, to bring
out the prisoners from the prison, and them that sit in
darkness out of the prison house." Oh! how different
from the commonly received opinion! According to this,
those who have been blind here, have not known Christ,
and consequently have not believed on him, shall be
kept blind forever, shall never see, but be shut up in the
"blackness of darkness" to all eternity. Those who have
been in prison here — in bondage to sin and misery, shall
be imprisoned in a never-ending hell, where the light of
immortality shall never reach them. But Isaiah was
"moved by the Holy Spirit," and taught that it should re-
sult in opening the blind eyes, in bringing out the priso-
364 MISCELLANEOUS ARTICLES.
ners from the prison, and them that sit in darkness out of
the prison house.
How different are the teachings of God's prophets from
the imaginings of men! how far superior to them! Ac-
cording to those, God's government shall result in the
universal diffusion of light, liberty, life, and joy; according
to these, it shall result in happiness to some, but to a great
part of mankind, in woe unspeakable, and despair unut-
terable! Friendly reader! Avhose words will you trust?
the words of the Most High, or of poor, ignorant, fallible
men? Choose ye. In one case, you have cause to re-
joice "with joy unspeakable and full of glory;" while in
the other, you have cause to weep and lament night and
day, in view of the prospective sad, awfully sad fate of
man. Let us believe God, and then we can see more
beauty and force in the language of the 96th Psalm. Let
us regard what the writer says, when he addresses us
thus: "Make a joyful noise unto the Lord, all the earth:
make a loud noise, and rejoice, and sing praise. Sing
unto the Loid with the harp; with the harp, and the
voice of a psalm. With trumpets and sound of cornet
make a joyful noise before the Lord, the King. Let the
sea roar, and the fulness thereof; the world, and they that
dwell therein. Let the floods clap their hands; let the
hills be joyful together, before the Lord; for he cometh
to judge the earth: with righteousness shall he judge the
world, and the people with equity."
WHAT THEY DO, AND DO NOT BELIEVE.
It is really very amusing to listen to the attacks of our
opposing preachers upon Universalism, for not two in fif-
ty give it a fair representation; but they seem generally
to Avish to carry the idea to their hearers, that the doctrine
embraces almost anything that is absurd and ridiculous.
Let us give a few examples.
Nothing is more common than to hear them say, that
we believe in no punishment for sin, and their hearers,
seizing the notion as most excellent, fail not to extend it
I
MISCELLANEOUS ARTICLES. 365
far and wide. Many of them honestly think that it is
correct.
An objection so utterly false, we are almost tired of an-
swering. Universalism is the only sentiment in the world,
that teaches certain punishment for sin. While all others
allow the sinner to go free by repentance, this teaches
that "God will by 7io means clear the guilty." Repen-
tance itself will not save him from the just penalty of the
law. It will save him from sin, but not from its punish-
ment. Such therefore as make the objection, ought to
go and learn of the wise man, that "he that answereth a
matter before he heareth it, it is folly and shame unto
him."
Again, how frequently is it repeated, that we believe in
no hell! and the question is often sagely asked, what was
hell made for? Who, in all the world, ever heard a Uni-
versalist say there is no hell? Such a sentiment was nev-
er put forth by one — never was heard from our pulpits,
never read in any of our works. Where, then, is its foun-
dation? and with what show of justice can our opposers
persist in giving it circulation?
Alas! alas! they reply. You do not believe in an endless
hell. Very true, indeed, and we should be pleased to
know where that doctrine is to be found, save in the creeds
of men. Good brethren, the phrases endless hell, and
eternal hell, are nowhere recorded in the Bible — the very
best reason in the Avorld why we should not advocate it.
We have no desire to be wise above what is written, but
if we ever should obtain that desire, Ave shall probably
make it manifest by adopting the creed of endless misery.
Now permit me to say to all concerned, that the Bible
reveals nothing upon the subject of hell that we do not
strongly believe. We are warm advocates of all scrip-
tural doctrines, and of course of the one in question. Nay,
we go so far as to say, that men may go to hell in this
world. Jonah was in hell, and David was in the very low-
est hell; but they both got out again, and lived many
years upon the earth afterwards. What worse place can
there be than the lo2vest hell? and if one man has been
there, and received a deliverance, why may not all others
of the same place get outofit? Don't be alarmed friends!
God has purposed to destroy hell — so he declares by the
366 MISCELLANEOUS ARTICLES.
prophet Hosea; how then can the doctrine of endless hell
be true? Be not deceived brethren, if you wish to know
what Universalists beUeve, and what they do not believe,
appeal not to their enemies, but to them and their own
works.
FLEETING JOYS.
"The fasliion of this world passeth away." — Paul.
Ah! how true is this, as almost every one can feelingly
and sorrowfully attest. All that is connected with earth
is of a most fleeting character, and passeth away as a
shadow. How often are our prospects of bliss all blighted,
and our brightest hopes blasted! Notwithstanding we are
so often disappointed in our expectations, yet we hope
on, and still look for future good, proving that
"^lan never is, but always to be blest.''
And frequently, too, just as we come in possession of a
desired object, it is suddenly and cruelly, as it would seem,
snatched from us, and we left in our grief.
Behold that sorrow-stricken, weeping mother. All her
tenderest aftections were entwined about a beloved child.
She had hoped — alas! too fondly hoped — that she should
be her comfort and joy while her own life should last; and
then — good God! what a stroke! — ^just as she had taken
her place in the sphere of active life, death comes and
snatches her from her maternal embrace, and buries her
under the clods of the valley! How does she prove now,
that everything earthly "passeth away!" She would
have retained her with an unearthly grasp, but death —
horrid monster! — was the strong^er, and she was obliged
to yield up the object of her most ardent affection.
How many are in a similar condition! How very many
prove that "the fashion of this world passeth away!"
How many can exclaim, with sorrow too great for utter-
ance, I had a tender mother; but where is she now?-! I
had an affectionate father; and has he too gone? I had a
lovely and loving wife; but where is she noAv? Alas! the
shroud, and corruption, and worms are about her! I had
MISCELLANEOUS ARTICLES. 357
a husband — and could not ask for a better one — but Avhat
has become of him? Good God! and has he too become
food for corruption and worms? I had brothers and sis-
ters, with whom I enjoyed many childish sports; but Avho
has taken them from me? Ah! it was he that rides upon
"the pale horse." A few days ago, I had a smiling
infant in my arms, that I hoped would bless my ma-
ternal ati'ection; but what has taken it from my embrace?
That insatiable monster — death! 0! cursed enemy of all
of human kind! "The fashion of tliis world — its joys, and
affections, and tender sympathies, and kind regards — all
pass away" — away!!
And what shall we do? We cannot stay the ravages of
the monster — what shall we do? He will work — he will
take from us the most cherished objects of our affections
— he will put them beneath the cold earth, and Ave can
not help it — what shall we do?
Hark! listen to the risen Son of God, — "As I live, ye
shall live also!'' Blessed words! Although "the fashion
of this world passeth away," the "word of the Lord en-
dureth forever" — that passeth not away. This, then, is
what we must do: We must turn our thoughts to that oth-
er — that future life. The fashion of that world passeth
not awaj'. It is a better world than this. There we shall
hear no groans, no sighs for bereavement; see no tears for
departed lost ones; none will ask. Where is my father, or
mother, or husband, or wife, or child, or friend? All Avill
be there,
"Where no farficell tear is shed."
Let us, then, who have experienced how fleeting are the
joys of earth; how liable the brightest hopes and pros-
pects are to be blasted; Avho have realized that everything
that is most dear in "this world, passeth away," look be-
yond these losses and changes on earth, and lix our eye
on that "better land," Avhere pain and sorrow and sigh-
ing shall never enter. Let us not dwell on the cruel de-
vourer, death; but look to the goodness of him who is
mightier than he, and hj whom this last enemy "shall be
swallowed up in Adctory!" Thanks be to God ! this is our
LAST enemy. We need fear none beyond it; and then,
when we shall have arrived at that state of immortality
and glory that await us, we shall realize that our present
358 MISCELLANEOUS ARTICLES.
"light afflictions were but for a movieai, and not worthy to
be C(jmpared with the ^lory tlien revealed in us!"
Ah! what a heavenly consolation has the Ciiristian, that
others know not of! The Lord be praised that I am not
an unbeliever, or a parti;dist. For what can /hei/ do, when
they rellect upon the palpable fact, that evei-ything earthly
"passeth away/" They know not but the departed loved
one is either sleeping in an endless, unawakened sleep, or
in the arms of unutterable woe and despair! What can
they do? Nothing — nothing at all; unless to give them-
selves up to hopeless, unavailing grief.
What, then, though I iind it true that "the fashion of
this world passeth away?" if I only have an abiding hope
of a future, glorious life for all. What though death
comes and takes from us all we hold near and dear on
earth? What though we ourselves are taken, and our
bodies become food for loathesome worms? What though
"this world itself passeth away?" Thnnk God! there is a
better life, a glorious world, a heavenly inheritance, be-
yond ALL this; and after "passing away" from this, we
pass into the felicity of the upper world! Amen!
THE TEMPTATION.
There is much of folly and inconsistency in the ortho-
dox views of the first temptation. They seem to agree
that man would not have fallen, if he had not been
tempted by some foreign influence. Yet they suppose this
foreign influence was exerted by a once holy angel in
heaven. If we ask what tempted that angel to sin, we
are answered. He tempted himself. But why should it
be said that an angel tcmjited himself, and man not do it,
but require temptation from abroad! This does not ap-
pear reasonable.
Dr. A. Clarke, in a note on Gen. iii. 14, says, "The
tempter is not asked why lie deceived llw woman? He can
not roll the blame on any other; siif-Uvrpled lie ft: 1 1," etc.
"Self-ternpted." Ilow does that hjok? A holy angel,
dwelling by the throne of the Eternal; a celestial, pure
MISCKLLANEOrS ARTICLES. 359
spirit self- tempted; while man, made of the dust of the
earth, requires some influence from abroad, in order to
his fall. Self-tempted in heaven; tempted by another on
earth. To the eye of common sense, it would appear
that the corruptible, earthly being would ha^e more sources
of temptation within himself, than the incorruptible, pure,
heavenly spirit, dwellinijj in the abode of light and knowl-
edge. But the reverse of this common sense and reason-
able view of the subject, seems to be the fact, in the opin-
ion of orthodox believers.
I have said above, that most of this class suppose that
our progenitors would not haA'e fallen, had not satan
tempted them. Yet Dr. Clarke, in his note on Gen. iii.
6, — "And when the woman saw that the tree was good
for food," etc. — says, "The fruit appeared to be whole-
some and nutritive." "And it was pleasant to the eyes."
The beauty of the fruit tended to whet and increase the
appetite. "And it was to be desired to make one wise,"
which was an additional motive to please the palate.
From these three sources, all natural and moral evil
sprang; and the}' are exactly what the apostle calls the
desire of the flesh/ the tree was good for food; the desire of
th' eye, it was pleasant to the sight; and the pride of life,
it was a tree to be desired to make one wise."
Let us look at this for a moment. These our first pa-
rents were possessed of our present sotirces of temptation
— "the desire of the flesh, the desire of the eyes, and the
pride of life" — and yet they had not sinned, had not the
devil (meaning a fallen spirit) tempted them. He tempt-
ed them to do just what they desired, to do. What a pow-
erful temptation was required! This calls to mind a re-
mark of an old Methodist preacher in New England, in a
sermon about the devil. He said Satan was very cunning
— that he always tempted men to do Avhat their natural
inclinations led them to do. For instance, the covetous,
avaricious man would be tempted to steal or defraud.
The man of combativencss and destructivenes — speaking
phrenologically — to fight and murder! A cunning devil,
and much needed, surely! As if one man should come to
another, who was almost starved to death, and standing
by a table covered with provisions, and tnnp/ him saying.
Eat, eat! One would require temptation about as much
360 MISCELLANEOUS ARTICLES.
as the other — the one to sin, as much as the other to eat.
If that is all the devil does, it does not require so much
wisdom, after all. The littlest devil in the whole lot could
do this — tempt a man to do what he wants to do!
On the whole, then, it seems that Adam had the ele-
ments of temptation within himself, and this was the devil
that led him into sin. No other was necessary.
SOME MEN'S RELIGION
Consists — in what? Too often it is made up of out-
ward observances, prayers, groans, etc., without pure, fer-
vent love, either toward God or Aian. Men may be very
sorry for sin; and yet not be religious as God requires.
They may pray long, and loud ; in church, in the high-
waj'', in the house, at home and abroad, and still not be
truly religious. They may use all exertions to send the
Gospel to pagan lands, may give much to the poor, and
even suffer many personal privations, and after all, not be
properly religious. To this eff"ect, speaks Paul to the Co-
rinthians. "Though I speak Avith the tongues of men
and of angels, and have not charity, I am become as sound-
ing brass, or a tinkling cymbal. And,.though I have the
gift of prophesj'^, and understand all mysteries, and all
knowledge; and thovigh I have all faith, so that I could
remove mountains, and have not charity, I am nothing.
And though I bestow all my goods to feed the poor, and
though I give my body to be burned, and have not char-
ity, it profiteth me nothing." — 1 Cor. xiii. 1-3.
From the above it is seen that charily, — or more prop-
erly rendered love ; for that is the meaning of the word,
— is the "all in all" in the Christian character; that
alone is the essence of all true religion. It is in the mind,
more than in the actions. It is the intention, rather than
the deed. So, then, though men may outAvardly worship,
serve, and obey God, yet they may experimentally know
nothing at all of real religion. They may be "like whited
sepulchres, fair without, but within, full of all unclean-
ness" — corruption and dead men's bones. Such is the
MISCELLANEOUS ARTICLES. 361
character of much that passes for religion in the present
day. But what avails if? It is not Avorthy the name of
religion, and cannot be acceptable to him who looks upon
the heart, and who requires supreme love to himself, and
univei'sal charitj' toward men. I repeat it, this mere out-
ward service is not well pleasing- to the Most High, when
the heart, the affections are not right.
If the motive, the intention, the heart are not right,
what matters it to God whether a man outwardly worship
him or an idol? Nebuchadnezzar once commanded all
the people to bow down before the idol he had set up in
the plain of Dura, on penalty of being cast into the lion's
den. The multitude worshipped it. But when Daniel
was delivered, then the king commanded the people to
worship the God of Daniel and the Hebrews. Suppose
they did so; was it more acceptable to God, than the
homage paid to the idol, Avhen both were rendered only
from fear of being cast by the king into a den of lions. It
appears to me it could not be. The people had no true
knowledge of the living God, either before or after the
worship; it was onlj' a bowing of the knee, or the pros-
tration of the body, v.ithout understanding, and without
spirit. Their minds and hearts were the same, whether
they rendered homage to the idol or to the true God; and
it appears to me that both were alike acceptable to him.
Take the Jewish phansees,for an example. They were
very punctilious in matters of worship, alms-giving, and
all outward religion. They were as pious, externally, as
the best Christians noAv on the earth. But what did the
Savior say of their religion. To his auditors he declared,
"Except your righteousness exceed the righteousness of
the scribes and pharisees, ye can in no case enter into the
kingdom of heaven;" for, as an apostle said, "the king-
dom of God is not hi xoord, but" in power;" and as the Sa-
vior said, "it is within men," and does not consist in ex-
ternal rites and ceremonies.
I think there is cause to fear, that if our Master should
appear on earth now, he could say to multitudes, as he
said to the ancient Jews, "Ye make clean the outside of
the cup and the platter, but within ye are full of extortion
and all excess."
Brethren Universalists! may our religion not h^ merely
SI
362 MISCELLANEOUS ARTICLES.
in action, but in feeling; not only in the deed, but in the
intention; not only in word, but in spirit; not only exter-
nal, but internal; not only on Sunday, but all the week;
not only in church but in the world; not only in profes-
sion, but in practice.
SOME FACTS TO BE REMEMBERED.
1. The "coming of the Son of Man" is spoken of in
Matt. xxiv. and xxv., in connection with a judgment and
punishment.
2. It is spoken of in Cor. xv., in connection with the
resurrection of the dead.
3. It is mentioned in 1 Thes. iv. 16, also in connection
with the resurrection.
4. We find reference to his coming, also in 2 Thes. i.
7, 10, where judgment and punishment are connected
with it.
In connection with the above facts, I wish to state the
following; and may they not be forgotten; for partialists
attempt to shoAv, in view of the above facts, that the
coming of Christ at the resurrection is the same as that
to judgment and pvmishment; it hence following, in their
minds, that the judgment is beyond or at the resurrection
of the dead, This, of course, would do something to-
wards refuting the doctrine of universal salvation, as held
by many of its advocates. Now mark. —
1. In Matt. xxiv. xxv. there is not a word said about
the resurrection of the dead; it is not even hinted at.
2. The same is true of 1 Thes. i. 7, 10.
3. In 1 Cor. xv. there is not a word said about judg-
ment or punishment; it is incorruption, immortality, pow-
er, and glory.
4. In 2 Thes. iv. nothing is said about judgment or
punishment; all is happiness.
5. The Savior himself limits the period of his coming
for judgment, spoken of in Matt. xxv. and 1 Thes. i., to
that generation, before the death of some who heard him
speak, — Matt. xv. 27, 28— and before his disciples should
" have gone over the cities of Israel." Matt. x. 23.
I
MISCELLANEOUS ARTICLES. 363
6. No such declarations were ever made, so far as the
record goes, in reference to Christ's coming at the res-
urrection.
7. No where, in all the book of God, is Christ's coming
to judge, or reward and punish men, spoken of in con-
nection with the resurrection of the dead. Mark — no
where.
8. No where, either, does the Bible speak of the coming
of Christ to reward and punish men according to their
works, where it is speaking of the resurrection of the nat-
urally dead. Remember — «o where.
From the aboA'e facts, the following conclusions are
readily and unavoidably drawn. Reader, carefully com-
pare them together, and reflect upon them, and see if
they are not.
1. The coming of Christ to judge, reward, and punish
men according to their works, is not tlw same as the com-
ing at the resurrection. For Jesus expressly defined the
time of the former coming to be during the life -time of
some Avho were then present. Now, if he spoke the
truth — and what Christian dare say he did not? — he has
already come for that purpose — to set up his "judgment
seat," "in his kingdom;" therefore — mark! — if that com-
ing is the same as the one at the resurrection of the dead,
"the resurrection is past already!!" and the heretics in
Paul's day were right in thus affirming. Consequently,
we say — relying on the truth of the Savior's declaration —
that the coming in judgment is a different one fi'om the
coming in the resurrection of the dead. Who can deny
this, and yet profess to believe Jesus Christ!
2. Therefore, the judging, reward inr/, and punishing of
men is not put off until after the resurrection. That — the
judgment — commenced some 1700 or 1800 years ago —
under Jesus Christ — and is still progressing.
3. In the resurrection state, there will be no misery —
no rewards or punishments; but an angelic nature, incor-
ruption, power, immortality and GLORY — all the unpur-
chased, unmerited gift of God. Amen!
I have thus thrown the statement of these facts into the
above brief, but I trust, distinct form, that all who read,
may think; and all who think, be convinced of " the truth
as it is in Jesus." "Jesus and the resurrection," was the
364 MISCELLANEOUS ARTICLES.
great theme of the apostles; and the same glorious subject
ought not to be less dwelt upon by those who now profess
to believe in Him who was " the resurrection and the life."
Hope founded on this sublime truth, becomes " as an an-
chor to the soul, both sure and steadfast." May that
hope be ours, unwaveringly, and sustain us under all the
circumstances that may surround us as we pass through
this fleeting world, "the fashion" of which soon " passeth
away ! "
OUR CONSOLATION.
Our opposers continually affirm that there is no change
after death; that if men sin all their life time they must be
damned forever. This we deny; and believe that, al-
though men may be in bondage to sin and error till
death, yet they shall tinally be delivered. This is our con-
solation, both for those who groan in sin, and those who
groan through fear of endless death for themselves or
friends. Although they suffer much now, we look for a
final cessation of all their sufferings. Listen to Paul, in
his epistle to the Hebrews, ch. ii. ver. 14. "Forasmuch
then as the children are partakers of flesh and blood, he
himself [Jesus] likewise took part of the same that
through death he might destroy him that had the power
of death, and deliver them who through fear of death
were all their life time subject to bondage."
Here it is settled at once, and forever. Jesus shall
deliver those "who through fear of death are ALL
THEIR LIFE TIME subject to bondage"— either to sin,
or orthodoxy, or any thing else that is bad.
Now, althouofh Ave know our friends suffer much through
fear of death, temporal or eternal, and feel to sympathize
with them, but can not effect their deliverance now, yet
we may rest in the hope that all will end well, their
present sufferings result in good, and finally all be " de-
livered into the glorious liberty of the children of God."
Rom. viii. On this ground we can be reconciled to the
dispensations of Divine Providence, iu leaving some in
MISCELLAXEOrS ARTICLES. 365
sin for a season, and others in the meshes of the heresy
of partiaUsm. To the latter may be appHed the language
of Paul to the Romans, eh. xi. "For I would not have
you ignorant concerning this myster)-, [or secret,] that
blindness in part is happened to Israel until — not longer
than — the fulness of the Gentiles be come in; and so all
Israel shall be saved." All then will end well, although
they may be subjected to this bondage and blindness for
''all their life time."
WORTHY OF REMEMBRANCE.
Somebody, I know not who, has said, "There is no
greater weakness than for a man to be ashamed of his
religion, because ignorant men despise it. Would you be
ashamed of the light of the sun, because a company of
blind men ridiculed the idea of light?"
Some people have minds so constituted, that they are
ashamed to avow a certain class of sentiments, because
they happen to be unpopular — because men ignorant of
what they are, ridicule them. I have even seen believers
in universal salvation who were afraid or ashamed to avow
it before the world, because they might be laughed at, and
have the linger of the scorn of fools pointed at them.
But this manifests a great want of moral covirasfe — a de-
gree of "weakness" that they might well be ashamed of.
What ! ashamed of Universalism — a doctrine so honor-
able to God, so consoling to man, so infinitely superior to
all other doctrines ever proclaimed among men. Asham-
ed of it? A man might as well be ashamed of heaven, of
immortality, of glory. He might as well be ashamed of
the rising sun, as of Universalism. What though bigots
scoff? What though the ignorant ridicule what they know
nothing of? In the consciousness of the heavenly char-
acter and moral sublimity of our faith, let us avow before
all the world, if necessary, that we, like the apostoHc an-
cients, "trust in the living God who is the Savior of all
men." If there is anything in the wide world of which
I am pi-oud, it is the faith of Universalism. In that I
glory; yea, and I will glory in it.
366 MISCELLANEOUS ARTICLES.
ONE FOLD— ONE SHEPHERD.
"Other sheep I have, which arc not of this fokl: them also 1 must
briug, and there shall be one fold and one shepherd." — The Savior.
There are now a great many folds, and a great many
shepherds — thousands. The time is coming, however,
when it shall not be thus. The Savior says " there will
be but ONE fold and one shepherd." Now there is the
Presbyterian fold, the Baptist, the Methodist, the Univer-
salist, and others; but there will be no Presbyterian, or
Methodist, or Baptist, or Universalist folds in the other
world. All will be one fold, of which Jesus is Shepherd.
Mark the declaration of the passage at the head of this
article. Jesus does not say, "Them also 1 may bring;"
" I would like to bring;" "there is a probability or possi-
bility of my bringing;" but, " Them also I must bring."
There is no doubt here; no chance of failure; no contin-
gency; all is sure as the power of the Almighty and
his Son.
Notice another part of the passage. " One fold, and
ONE shepherd;" — not two folds, even, or two shepherds.
It is sometimes said that, although there may be only one
fold in heaven, yet there will be two in eternity: one,
heaven, and Jesus the Shepherd; the other, hell, and the
devil the shepherd of it! Not so, says the Savior; but
" one fold, and one shepherd." How different the teach-
incf of men from the teachiny; of Jesus Christ!
What a sublime and consoUng truth is here expressed !
Instead of the thousand and one folds and shepherds
scattered all overthe land and world, by and bye there
will be only one. Then Avill cease the strife, and warfare,
and persecution of one sect against another. There will
be no Universalists, Presbyterians, Methodists, etc., as
suc/i, in that other world; but all will be "in Chsist."
Here professing Christians can not worship God in the
same house; there they will — in the house not made with
hands — the temple of God Almighty — the one great fold
of eternity. The Lord be praised! for the blessed assur-
ance. Now we can look beyond all the unholy sectarian
feeling that covers the earth, to the time when "we all
shall be changed," and become " as the angels of God in
heaven," to rejoice in his presence for ever and ever.
MJSCfcLLANEOrS ARTICLES. 367
Remember what the blessed Son of God has said —
"Other sheep I have, which are not of this fold; them
also I MUST bring: and there shall be ONE FOLD and
ONE SHEPHERD!"
CHRIST'S IMAGE.
On a certain occasion, certain men came to Jesus to en-
tangle him, asking, "Is it lawful to give tribute to Caesar?"
At his request, they brought him a penny; when he asked
them, "Whose is this image and superscription?" and
when they had answered, " Caesar's," he said, "Render
therefore unto Ceesar the things which are Caesar's; and
unto God the things that ai'e God's." So they failed of
their wicked object.
Reader! do you profess to be a follower of Jesus Christ,
the Savior? " Whose image and superscription do you
bear?" for the penny was known by the "image" upon it.
Do you bear the "image" of the benevolent Son of God?
or of the wicked one? If you do indeed bear the moral
image of Jesus, you are his; but if you bear the image of
satan, then you belong to satan. Every man is known
by the "mark on his forehead" — the image: if it be of
"the beast," he is the beast's; if of Christ, he is Christ's.
But what is the moral image of the Savior? It is be-
nevolence, kindness, reverence, honesty, charity, forgive-
ness, as displayed in loving his enemies, doing good to
those that injured him, praying for those that despitefuUy
used and persecuted him, going " about doing good," and
finally yielding up his life for the benefit of sinful men.
Bo we display the same spirit? Do Ave imitate these
acts of the Savior, so far as we are called upon to do so?
Do we conti-ol and subdue all mahcious, revengeful, unholy
feelings? If so, then we do indeed bear the "image"
of the holy Redeemer. Then we are indeed blessed.
Brethren! when any one shall ask concerning us, "Whose
is the image" that they bear? may the answer be always
truly given, Christ's.
368 MISCELLANEOUS ARTICLES.
THE TRUE SOURCE OF PEACE.
If, as the Wise Man says, "wisdom's ways are ways of
pleasantness and all her paths are peace," would it not be
best for all men to seek and follow those "ways," and
walk in those "paths" — even as a matter of self-interest,
to say nothing of duty?
If, as the Psalmist declares, "Great peace have they
who love God's law, and nothing shall offend them,"
would it not be well for everybody thus to love and obey
the divine law? — especially when we are assured, and
should ever remember, tlvat "there is no peace to the
wicked; but that they are like the troubled sea when it
cannot rest; whose waters cast up mire and dirt."
And if, as the apostle teaches, "the kingdom of God is
righteousness, and peace, and joy in the Holy Spirit,"
would it not be best for all to seek to enter that peaceful
and peace-giving kingdom, by faith, love, and obedience?
— especially when we may know that true peace can be
found no where else.
How earnestly should every man pray, O! fcr true
peace — the peace of the soul! — the peace that passeth un-
derstanding, and that the world cannot give, and cannot
take away!
PULLING THE MOTE OUT OF A BROTHER'S
EYE.
A piece of advice much needed by most men is thus
given by the Savior, in his memorable Sermon on the
Mount: "Why beholdest thou the mote that is in thy
brother's eye, but considerest not the beam that is in thine
own eye? Or how wilt thou say to thy brother. Let me
pull the mote out of thine eye; and behold, a beam is in
thine own eye? Thou hypocrite, first cast out the beam
out of thine own eye; and then shalt thou see clearly to
cast out the mote out of thy brother's eye."
How many persons tind fault with others, and rebuke
and exhort them, and yet sin themselves, in the same or
a worse manner, perhaps without knowing it! They
MISCELLANEOUS ARTICLES. 369
seek to pull the mote out of a brother's eye ; and behold,
a beam is in their own eye!
The pharisees of the Savior's time were especially guil-
ty of this inconsistency. They charged trivial offences on
Christ and his disciples, such as breaking the Sabbath,
by healing the sick, on that holy day, eating with unwash-
ed hands, etc.; Avhen themselves were guilty of virtually
setting aside the holy law. They denounced the Savior
and his followers for these small matters, while they neg-
lected justice, mercy, and truth. They saw the mote in
others' eyes, but not the haain in their own!
How often is the same inconsistency seen now! How
frequently do persons complain of others, proposing to
take the mote out of their eyes, and look not at them-
selves, when they do the same things that they accuse
others of or even much worse! How palpably and ridic-
ulovisly inconsistent!
Besides, of what avail is it for me to rebuke a man for
any vice, when I am guiltj' of the same, or of others
that are worse? Will he be likely to be reformed? Will
he be profited by advice thus given, or a rebuke thus
administered? In all probability. No. He Avill say,
"Physician, heal thyself!" "Thou that sayest a man
shall not steal, dost thou steal? Thou that sayest a man
shall not commit sacrilege, dost thou commit sacrilege?"
Thou that sayest a man shall not drink Avine, dost thou
drink whiskey? Thou that sayest a man shall not lie,
dost thou murder? Thou that sayest a man shall not
deceive, art thou a hypocrite? Instead of being reformed,
he will be likely to be provoked or encouraged to perse-
vere in his viciousness, or even to increase the amount of it.
No, brethren! — let us first take the beam out of our
own eye, and then we can see better to take the mote out
of our brother's eve.
MAN ONLY A PILGRIM HERE.
The following incident is related in the Spectator, illus-
trative of the declaration of a sacred writer, that Ave are
put "pilgrims and sojourners here, as our fathers Avere."
?>'2 ^
370 MISCELLANEOrS ARTICLES.
"A Dervise fatig-ned with a long day's travel, at night
entered the private mansion of an eastern prince, and
throwing down his pack, asked for lodgings. He was
soon told it was not a public inn, but the private residence
of a prince. He inquired who had lived there before the
present owner. He was informed that his father had occu-
pied it. And who, he again interrogated, was resident
before the father? The reply was, his father. And be-
fore that, his father. Surely, then, said the Dervise, this
is only an inn. Avhich so often changes its OAvner."
We may all gather instruction from the consideration of
the thought just expressed. How true is it, that we are
but travelers, but pilgrims here! The whole earth may
well be represented as a vast inn, so often does it change
its occupants. Of the thousand millions that now tarry
at this inn, probably not one will be here 1 59 years hence;
they will have passed on. towards their '• abiding place."
and their places occupied by another billion, perhaps many
billions.
How fooli.sh would that traveler appear, who should be-
come so attached to the hotel, where he might tarry over
night, or any thing about it, as to cause him a pang to
leave it in the morning! Equally foolish are Time's trav-
elers, who fall so in love Avith the earth and earthly things,
as to feel it so dreadful a thing to leave them, at death,
and pass on to their eternal home. Let us, then, "use"
the things given for our comfort on the journey, " as not
abusing them." and ever ready and willing, when death's
messencrer comes to us and cries, " staye readv!*' to chcer-
fully step in and be whirled away to the place of our
ultimate destination.
VIRTUE AND VICE.
How beautiful, and how true to life, is the description
of the upright and the sinful, in the first Psalm! Read: —
" Blessed is the man that walketh not in the counsel of
the ungodly, nor standeth in the way of sinners, nor sitteth
in the seat of the scornful. But his delio^ht is in the law
4
MISCELLAXKOrS ARTICLES. 371
of the Lord; and his hnv doth he meditate day and night.
And he shall be like a tree planted by the rivers of water,
that bringeth forth his fruit in his season; his leaf also
shall not wither; and whatsoever he doeth shall prosper.
The ungodly are not so: but are hke the chaft' which the
wind driveth away. Therefore the ungodly shall not stand
in the judgment, nor sinners in the congregation of the
righteous. For God knoweth the way of the righteous:
but the way of the ungodly shall perish."
How expressive and apt the illustration of the good
condition of the virtuous man, drawn from the beauty of
" a tree planted by the rivers of water," with its ixnwith-
ering leaves and never failing fruitfulness! thus corres-
ponding with what all the sacred writers affirm in relation
to the righteous; as, '• Great peace have they who love
God's law, and nothing shall oft'end them," in the lan-
guage of the prophet Psalmist; and again, as sayeth the
Wise Man, "Wisdom's ways are ways of pleasantness,
and all her palhs are peace;" as also, "the righteous
shall be recompensed in the cart/i;" — thus corresponding,
too, with the never varying results of all observation, and
with every good man's experience. Oh! the blessedness
of those who " Avalk not in the counsel of the ungodly,
nor stand in the way of sinners; but whose delight is in
the law of the Lord." How faithfully, how earnestly,
how perseveringly, should all of us, who love happiness,
strive so to walk, so to live, and feel, and act, as to secure
that blessedness! that iiv may truly be likened to the
"tree planted by the rivers of water, that bringeth forth
his fruit in his season; and whose leaf does not wither."
But how different the condition of the wicked man! He
is "'like the chaff which the wind driveth away." "The
way of the ungodly," says the Psalmist, '-shall perish;"
or, as expressed in another place, "be turned upside doim."
The Avicked man's soul is scathed and blasted, by the
fierce storms of passion that rage within his own breast,
and scorched by the fire of his own kindling; so that he
is not like the beautiful and flourishing •' tree planted by
the rivers of water," ever verdant and fruitful; but rather
like a tree scathed by the storms and lightnings of heav-
en, extending abroad its most unsightly branches, bare of
all leaves, or flowers, or fruit. With this description,
372 MISCELLANEOUS ARTICLES.
agree all human observation and experience, as well as
the voice of the inspired penman; as, when the Wise Man
saith, " The wicked and the sinner are recompensed in the
earth," as are the righteous, but with a far unlike " recom-
pense"; and again, "there is — now — no peace to the
wicked, but they are as the troubled sea, when it can not
rest, whose waters cast up mire and dirt." " The wages
— the daily pay — of sin is death." How vastly unlike the
good man's " peace that flows as a river, and is as abun-
dant as the waves of the sea!"
Reader! may you and I flee the way of the wicked
which perisheth, and is " turned upside down," and ear-
nestly seek Avisdom's " Avays of peace."
THE LIGHT OF THE WORLD.
The great teacher said to his disciples, once — Matt. v.
14-16 — "Ye tire the light of the world. A city that is
set on a hill can not be hid. Neither do men light a can-
dle, and put it under a bushel, but on a candlestick; and it
giveth light unto all that are in the house. Let your light
so shine before men, that they may see your good works,
and glorify your Father which is in heaven."
Brethren Universalists — are i\oi we now the "light of
the world"? that is to say, do not we possess the true
moral, spiritual light, that can alone dispel the present
moral darkness, that envelopes the almost entire human
race? So we claim. Wc claim a faith that seems to an-
swer best to the vicAvs of the " Gospel of peace — of the
grace of God — of salvation," as expressed by the Foun-
der of our religion, and his apostles. It seems to us to be
the only system of religion in the Avorld, that is consistent
Avith any correct view of our heavenly Father's character,
his nature, his relationship to man, Avith the character and
mission of "the Prince of Peace — the Savior of the
World," and with man's highest happiness here, and his
brightest and most rational hope of glory hereafter. It is
the only faith worthy of God, worthy of his ever blessed
Son, and worthy to be received by all human intelligences.
So all of us view it.
MISCELLANEOUS ARTICLES. 373
AVell, then, brethren, — called " the light of the world,"
— what are we doing? where do we stand? in relation to
the injunction given us by our Master. Are we like "a
city set on a hill, that cannot be hid?" Do we put our
light in such a position, that it may enlighten all that are
within our influence? Do we "let our light so shine be-
fore men, that they see our good works, and glorify our
Father which is in heaven?" Brethren, how is this? do
we do all that is required of us, in this respect? Let us
examine ourselves, faithfully, and candidly, and see.
Are not some of us, with this glorious light, like the one
who " lights a candle and puts it under a measure?" thus
allowing nobody to see it — illuminating no benighted and
gloomy minds by its heavenly rays. Do not some of us
so walk, like those in Paul's time, who held the " truth in
righteousness," that instead of letting the world see '■'good
works" wrought by us, and so led to glorify God, and
embrace our holy faith, we rather indulge in evil works,
so that God is dishonored, the Savior " wounded in the
house of his friends", and the faith scandalized? Breth-
ren, let us ask ourselves, most earnestly, how is it? where
do we stand? do we let our light shine? are men led to
glorify God by our good works, and led also to embrace
the pure religion of Jesus Christ? Or, is our light cover-
ed, eclipsed by sinfulness and folly? If tlds he our condi-
tion, our want of zeal, this our evil influence, — "for he
that is not for the Savior is against him," — we ought to
have our light taken from us, as unworthy of its glorious
rays, and we ourselves driven away into the gloominess,
"the blackness of the darkness" of partialism, with all
its horrors! For the truth's sake, brethren, for man's
sake, for God's sake, let us all do our duty, and exert our
proper influence, as the "light of the world!"
A QUESTION FOR OURSELVES.
Paul significantly says, in Rom. ii. 28, 29, " He is not
a Jew, which is one outwardly; neither is that circumcis-
ion, which is outward in the flesh: but he is a Jew which
374 MISCELLANEOUS ARTICLE!S.
is one inwardly; and circumcision is that of the heart, in
the spirit, and not in the letter; whose praise is not of men,
but of God."
I have often inquired, mentally, if there are not too
many professors of Universalism, that are so only " out-
wardly"; and sometimes not even so much as that — nei-
ther "inwardly" iior " outwardly;" for their outward con-
duct is in accordance with any thing but the princi-
ples of the holy faith they profess. 8uffer me to repeat
the passage just quoted, with a slight variation in one or
two terms: " He is not a Universalist who is one outward-
ly — only; but he is a Universalist, which is one inwardly;
and whose circumcision is that of the heart, in the spirit,
and not in the letter; whose praise is not of men, but of
God." How different the real Universalist, and the mere
professor. One honors the name; the other disgraces it.
The former enjoys all the blessedness of a living faith; the
latter endures all the barrenness of a faith, dead, power-
less, useless.
This is a question for ourselves — for all of us, and for
each to answer for himself: " Are we Universalists ot</-
wardh/, only, and not inwardly! is our circumcision,
adopting Paul's language, of the flesh, merely, and not
of the heart, in the spirit?" God grant us to answer
wisely — leaving us to be Christians "in deed and in
truth", in heart and in life, and "not in word" — in pro-
fessions, only!
JESUS CHRIST AND KING ABGARUS.
In the Apocryphal New Testament, are two very short
letters; one purporting to be from one Abgarus, King of
Edessa, to Jesus Christ, requesting him to come and re-
move a disease with Avhich he was afflicted; the other a
reply from the Savior.
The same are spoken of and copied, with the accompa-
nying circumstances, in Eusebius' ecclesiastical history —
Cruse's translation — who believed them genuine and au-
thentic, asserting that he copied from the archives of the
city of Edessa, as written in the Syriac language.
MISCELLANEOUS ARTICLES. 375
But what is particularly noticable in connection with
this subject, is the folloAving language said to have been
spoken by Thaddeus, — supposed to be one of the seventy
whom the Savior sent forth, — in answer to the king's re-
quest that he would give him a full account of the Christ-
ian doctrine; — copied also, says Eusebius, from the same
public records. Thaddeus promises a discourse on the
subject, on the following day, to the king and his assem-
bled people, and show them "what things the Savior suf-
fered from the Jews; how he was crucified and descended
into HELL (hade-^), and burst the bars which had never yet
been broken, and rose again, and also raised with him'ielf
THE DEAD that had slept for ages. And how he descend-
ed alojie, but ascended with a great multitude to his Fath-
er. And how he sitteth at the right hand of God and the
Father, with glory, in the heavens; and how he is about
to come again with glory, to judge the living and dead."
The forep-oino- incident and lano-uao-e suii-aest several
thoughts worthy of our attention: at least so it seems
to me.
1. If this language was uttered by one of the Savior's
immediate messengers, it doubtless expresses the truth in
relation to that portion of the Christian faith.
2. But this is somev.diat uncertain. Some ecclesiastical
antiquaries look upon it as equal in authority to the ca-
nonical writings; others consider the history as fabulous,
and the letters and the speech to the king as apocryphal.
Among the former, the editor of the Apocryphal New
Testament names the erudite Grabe, Arch-bishop Cave,
Dr. Parker, and other divines; and to these may be added,
of course, the name of Eusebius; and his opinion is worth
more than that of all the rest, because he lived nearer the
time the affair is said to have happened. I see no good
reason for denying the correctness of this opinion; as all
admit Eusebius to be a most truthful and discreet historian.
3. Let us now notice one or two points of doctrine ex-
pressed in the language of the advocates of Christianity,
said to have been addressed to the king. The Savior, af-
ter his crucifixion, "descended into hades" — hell, of
course, being the Orthodox translators' rendering of that
word. But this is evidently not the hell of partialists; for
nothing is said here of the torments they associate with
376 MISCELLAXEOl'S ARTICLES.
that word; and as spoken by Thaddeus, seems to mean
■what it did in the discourse of the Apostle Peter to the
Jews, on the day of Pentecost. Acts ii. 27-31. But
this fact will be more apparently a consideration of anoth-
er declaration in the same connection; which is the next
thought to which I would call attention.
4. When the Savior himself arose, the disciple says
that he raised "the dead" with him, and ascended to his
Father with "a great multitude." Whence? is the ques-
tion now. From hell — hades, of course; for thither he
"descended alone, but ascended with a great multitude."
Of necessity, then, this hell is not the partialist hell — not
a place of endless suffering, if of any suflering; — that is,
in the mind of Thaddeus, Avhether an immediate follower
of Christ, or living at any period before the time of Eu-
sebius, which was about the end of the third century; —
for to THIS hell the Savior went, and frovi this hell, he
took the dead, and ascended with them to the Father.
And this declaration, alone, that the dead of past ages
were then raised, it is worth our while to think of. There
may be something in this.
5. One remark more. We have the declaration that
at the time this Christian messenger was addressing the
king of Edessa, and of course not long after the Savior's
resurrection and ascension, "he (Christ, was about to come
again with power and glory," etc. Mark that word —
" ABOUT to come." Tliis agrees with the way in which
the Savior himself and his apostles were accustomed to
speak in relation to that matter. It was to be in that
generation, during the life-time of some who heard him
speak; and when the apostle James wrote, it was " drato-
ing NIGH."
If some of our readers should think this article dull,
prosy, and unprofitable, I ask their pardon, — alledging
the excuse, by way of apology, that feeling interested
myself in the subject, I thought others might also; and
hence " have written what I have written;" and as for the
prosiness of the manner of it, I couldn't help that.
MISCELLANEOUS ARTICLES. 377
THE WICKED MAN'S CONSCIENCE.
Much is said by the abettors of a certain licentious no-
tion, about tlie "pleasures of sin," and the happiness of
the wicked man, as being greater than that of the good
man. All partialists, however, do not thus think and
speak; — the more intelligent of them, who more closely
observe the real qualities and consequences of vice, and
better understand human nature, give an opposite testi-
mony — testimony more in accordance with facts and the
Bible. I have frequently given examples of such, and
have recently met with the following sentences, to the
same effect, in a work lately put into my hands, written
in 1817, by Salem Town, of the State of New York,
Principal of Granville Academy, and I judge, an ortho-
dox preacher; — he is a believer at least in the doctrines of
partialism, including the notion of future retribution.
Speaking of those who have thrown oflF all restraint, and
plunged themselves into the depths of human degradation,
rioting on the precipice of his own destruction, this writer
says: —
" Conscience Avill not always slumber. Ere long it will
awake in the bosom of every such a man with more awful
thunders than those that shook Sinai's mount. Such are
festering wounds of unpitying remorse; such are the stings
of conscience, in the breast of him Avho has long wan-
dered in the mazes of vice, that
" Should he bestride the swiftest steeds of day,
Or mount on whirlwinds with uuiiunibercd wings,
Still guilt would seize the dastard on his way.
And conscience dart unutterable stings !"
How strongly, forcibly expressed is this! — and how
true. The wilfully Avicked man can not escape or fly " the
whips and stings" of conscience: though he hide himself
in caves and dens of the earth, in regions of rayless dark-
ness, still his tormentor will follow him even thither, and
his mind and soul dark with moral gloom, will be over-
whelmed with untold horrors. Truly, " There is no peace
to the wicked;" and hence if all of us, when tempted and
enticed to the paths of folly, would heed the words of the
angel to Lot, when flying from the doomed cities of the
378 MISCELLANEOUS ARTICES.
plain — "Escape for thy life!" — how much wiser would
we be, and truly happy, than by yielding to the false, de-
ceitful allurements of the tempter! For sin is as deceitful
as whited sepulchres, frequently "beautiful without, but
within full of rotteness, dead men's bones, and all un-
cleanness."
While, on the other hand, " uhkat peace have they
who love God's law, and nothing shall ofl'end them;"
walking in wisdom's ways they invariably find happiness
and peace. Pray God, then, we may avoid sin, as our
deadliest, hatefulest balefulest curse! and seek the '• high-
way thrown up for the ransomed of the Lord to walk in."
WEARING MOURNING APPAREL.
It has often occurred to me to write an article in rela-
tion to the common practice of wearing mourning apparel
on the occasion of the death of a relation. Most Univer-
salists disapprove of the custom; and I agree to the disap-
proval. Various Associations and Conventions, at differ-
ent times and places, have expressed their feeling of oppo-
sition to it. Still, even among those who dislike the prac-
tice, and consider it un-christian, many yield to the over-
shadowing influence of fashion, and wear the usual bad-
o-esof mournino-; althouoh a^-ainst their will and their con-
victions of propriety. For one, / ivill not do it, under
any anticipated circumstances; nor have I in time past, al-
though occasions have called for it, if any do — in the loss
of some of my nearest kindred.
But my attention has just been called to the subject, —
and this has led me to write on it now, — by an article in
the last No. of the Southern " Gospel Messenger," giving
one or two extracts from other papers, which I now pre-
sent to our readers.
" Having some time since, been called on by one of our
readers, to speak out, on the subject of wearing mourning
apparel, for the loss of friends, we would say, that fashion
is quite silly, and a hard mistress at best; but, she never
appears so hard, as when she disturbs or breaks in upon
MISCELLANEOUS ARTICLES. 379
the solemnities of the death bed, and calls upon a weep-
ing family to worship at her shrine. We wish the world
would rise against her, and declare their independence
from her sway. We see no reason why we should change
our dress, when God thinks proper to remove our kindred
and friends, than we should when he adds a member to
our family. The sorrow of the mourner should be in his
heart, and not in his apparel. The custom being an out-
ward show it is but pharisaic at best. We have often
thought that it would be more appropriate for Limitarian
friends to wear mourning at the birth of an infant, than
at the death of a parent. For if the doctrine of eternal
torment be true, with all the chances that is contended for,
to go to that worst of all places; you should weep day and
night, for the slain of those that are brought into existence
without their own consent.
" The following from another paper, on the same sub-
ject, is also very good:
' As a general practice, mourning apparel is no real ex
pression of grief for the loss of our friends. The very time
that a man shall mourn, and the very time that he shall
cease to mourn, are fixed for him by the world whatever
may be the duration of sorrow.
' It is no mark of respect for departed relatives. The
dark habiliments are assumed, whether the deceased was
virtuous or vicious, honest or fraudulent, sober or intem-
perate; whether he was a wise man or a fool, a christian
or an infidel, a blessing or a curse to society.
' It imparts no consolation to the bosom of sori'ow. It
alleviates not the woe which flows from the bereaved
heart. It off"ers no balm to its wound. It equally fails to
assuage excessive grief, and to excite that which is proper.
'As a memento of departed worth it is superfluous. The
heart of true friendship needs it not, the object of its af-
fection is engraven there too deeply to be effaced. The
mock mourner is unaffected by its sable hue.
' It conveys no moral or religious instruction to the
mind. It excites no mourning for sin; no desires after
heaven. Neither the solemn realities of the scene of
death, nor the affecting and admonitory truths of the word
of God, can be enforced by it.
380 MISCELLAXEOUS ARTICLES.
' The objections to the custom are founded principally
on its positive evils —
' 1 . It is extravagant and absorbs a large amount of
funds which might be appropriated to useful purposes.
' 2. It presents strong temptation to pride and dishon-
esty, and has often robbed the widow and fatherless of
their bread, and the creditor of his due.
' 3. It is a violation of the command, ' Be ye not con-
formed to this world.'
' It diverts the attention from the voice of the Almighty
in his instructive providence. It occupies the mind, as
well as the hands in that solemn period, which is so pe-
culiarly favorable for the soul to retire within itself and
contemplate its character and destiny. It appears to be
an artful and successful device to disqualify man for obey-
ing the command of his God, ' In the day of adversity
consider.' "
To the above I wish to add a few remarks, expressive
of my most prominent objections to regarding the dictates
of all-controllingyas/iion, in the matter of wearing mourn-
ing apparel.
1. As said in the article just quoted, it is no expression
oi grief ; for the "weeds" are put on, not spontaneously,
or from the impulse of sorrow; but because it is the fash-
ion, and the decree of custom. Then the practice is sense-
less and useless in that respect. It is a mere matter of
show, which one feels compelled to make.
2. It is a burden to the j^f^or, which they are not able
to bear. Suppose a poor family, composed mostly of wo-
men and girls; for their mourning apparel is much more
expensive than that of men. These women, perhaps
widows and orphans, gain their subsistence by the labor
of their own hands; and it may be scant at that. A mem-
ber of the family dies. Others Avear mourning apparel on
such occasions, making a display of their grief; and these
poor women must do the same, or else be out of the fash-
ion, and condemned as heartless creatures, who loved not
their kindred when living, and mourn them not when dead,
— as if mourning consisted in wearing black crape!! So
they buy the apparel; if they do not or cannot pay for it,
they cheat their creditors; and if they do pay for it, they
suffer for it, perhaps in wanting food and fire; — and all
MISCELLANEOUS ARTICLES. 381
this, because fashion decrees that they shall make this
display of their grief, by a certain quantity of crape!
AAvay with such a custom!
3. Consider the i)ricle induced and displayed in the
style and richness of the mourning apparel, by the rich
who can afford it, and by many poor but proud people,
Avho cannot; — and all this by the side of a dead father or
husband!
4. Look also at the difficulties and vexations of 2^i'o-
curing mourning apparel at such a time, and having it
properly filled, especially on the part of females. When
the friends desire to sit down in silence, undisturbed by
secular cares, especially about dress, and in quietness
contemplate upon their loss, or turn their minds and hearts
to the consolations of the Gospel of life and immortality
— what is required of them? Why, they must give order
about their black dresses, their bonnets, gloves — the badg-
es of sorrow; and then fit them, perhaps in the room
where lies the dead father, or husband, or son! and prob-
ably be vexed by a "'bad fit," the discussion of what is
fashionable or unfashionable, <fec. Must we be engaged
in such trifling, vexing affairs, at such a time? Is tliis
the proper, necessary, and only expression of grief? — !
I cannot yield to such a custom. It is an abomination in
my sight. I cannot endure such an incongruity between
the feeling of the bereaved, in the chamber of death, and
such trifling such vexatious conversation. Only think of
it — forgetting the loss of the friend, perhaps the nearest
and dearest in the world, in discussing the shape of a new
black bonnet, or the fit of a new black dress! Away with
the custom that makes .such an abomination necessary, or
even possible!
5. Finally, I oppose the prir/cipfe on which this evil
custom is founded. Black denotes only gloom, fear, sad-
ness, and darkness. Is all this to be manifested by Chris-
tians — bj' Universalists, when their relations die? Is it
all darkness and gloominess before them, and in their
minds? Have they no faith, no hope, in their sorrow?
Does not the "sure word of righteousness" illuminate
the pathway of the departed one, to the light of a glori-
ous immortality? Shall they " sorrow as those who have
no hope?" — like the Pagans that Paul alludes to. Then
382 MISCELLANEOUS ARTICLES.
away with the black mantle of death, darkness, gloom,
and unmixed sorrow!
Again; look at the principle in another aspect. We
wear a quantity of black crape, on the same grounds that,
in some countries, persons are hired to follow the corpse,
and lament aloud; so that the man who has the most gold,
can the most grandly display his grief! — because he can
pay the greatest number of mourners.
it is on the same principle, too, that the Hindoo widow
burns herself on the funeral pyre of her deceased husband.
It is the custom — the fashion there, to mourn in that
way! We mourn with black crape! We save our lives;
but we make the display!
FRUITS OF GOOD AND BAD TREES.
Towards the close of his Sermon on the Mount, the
Savior said to his disciples, " Beware of false prophets,
which come to vou in sheep's clothing, but inwardly they
are ravening wolves. Ye shall know them by their fruits.
Do men gatlier grapes of thorns, or tigs of thistles? Even
so every good tree bringeth forth good fruit; but a cor-
rupt tree bringeth forth evil fruit. A good tree cannot
bring forth evil fruit, neither can a cornipt tree bring forth
good fruit. Every tree that bringeth not forth good fruit
is hewn down, and cast into the fire. Wherefore by their
fruits ye shall know them:"
We are here taught that we cannot properly judge of
men by their p/q/es-s/owy, but by their general characlcr
and works. A bad tree may be labelled a good tree, and
appear like one; but we ascertain its real quality by trying
its fruit. It is very evident that all the professions of vir-
tue or piety in the world, will not constitute a man virtu-
ous or pious: he must be in fact virtuous, and exhibit the
character and feelings of a good man.
Brother Universalist — we may learn a lesson of wisdom
from this passage. Although we are sometimes judged of
by our profession, and pronounced irreligious or impious
for our lack of pretention, yet we shall generally be esti-
MISCELLANEOUS ARTICLES. 383
mated as Christians, or not Christians, according to ovir
real character. 0! let us see to it, then, that we be like
the good tree, bringing forth good fruit, nnd not like the
corrupt tree bringing forth evil fruit! Shall we be, in the
eye of God or man, like the thistle, of which men gather
thorns, instead of being like the vine, of which men gath-
er grapes? Heaven forbid!
THE NARROW WAY AND THE BROAD WAY.
In the Savior's memorable Sermon on the Mount: " En-
ter ye in at the strait gate; for wide is the gate, and broad
is the way that leadeth to destruction, and many there be
which go in thereat: because strait is the gate, and narrow
is the Avay, which leadeth unto life, and few there be that
find it."
Dr. Adam Clarke says the Savior's words should be
rendered, "Enter ye into this strait gate;" that is, do
what is enjoined in the preceding verse: " All things
whatsoever ye would that men should do to you, do ye
even so to them."
Jesus evidently teaches us, what we may learn by ex-
perience, that it requires ejfort to be virtuous; but a re-
Avard — LIFE is obtained. In order to live rightly, to walk
in the ncirrow way, we have to resist many temptations
from within and from without, and a thousand evil influ-
ences, growing out of our own unsubdued passions or our
associations. Hence, how true it is that only "a few"
find and enter, the strait gate, or walk in the narrow Avav,
the path of wisdom! Yet, for the sake of our highes t
happiness, peace, and moral life, it is Avise for us to obey
the injunction of the Great Teacher.
On the other hand, it is easyiov us to sin. We sin nat-
urally, and in accordance with the bent of our loAver and
stronger propensities, besides the temptations from abroad.
Hence so "many," the majority, are always wicked, in
any age of the world. The "many" always enter the
" wide gate" and pursue the "broad Avay;" but they pur-
sue unto misery, death, "destruction." And yet what
386 MISCELLANEOUS ARTICLES.
folly is it! How much Aviser to turn away from the broad
way, with abhorrence and fear, and seek the path that
leads to life and peace! As certainly as the words of the
inspired Jesus are true, so certainly will the virtuous and
upright find life, and the wicked endure moral death.
It may be proper to add here, that this passage has no
allusion to the immortal .state of existence. That state,
with all its glories and blessedness, will be bestowed upon
all men, the free gift of God's benevolence. The words
of the Savior relate to the present life, the paths now pur-
sued by different classes of men, and the opposite results
attained by an opposite course of conduct. In this res-
pect, they correspond with the declaration of the Wise
Man: " The righteous .shall be recompensed in the earth,
much more — or assuredly — the wicked and the sinner."
Beyond and after this righteous compensation or retribu-
tion, immortality is freely given to all, merited by none.
O reader! — as you would be wise, as you would live
worthily of your origin and destiny, as you would secure
your own highest happiness and the happiness of those
you love, heed the words of the divinely instructed Teach-
er: "Enter ye in at the strait gate; for Avide is the gate,
and broad is the way, that leadeth to destruction, and
many there be which go in thereat: because strait is the
gate, and narrow is the way, which leadeth unto life, and
few there be that find it."
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