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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