It seems to us astonishing that parents were ever capable of causing their children to pass through the fire to an idol, but what is this compared with what our pious fathers and mothers have believed concerning their children's sufferings in the eternal world, for the glory of that God who is the Father of the spirits of all flesh?
Tradition makes the most horrible things acceptable to the mind which becomes blind to their deformity, and even the most detestable things, desirable, by a certain feigned sanctity which it attaches to them. But the charm once broken, the rational mind becomes transformed into another image, totally different, and entirely repugnant to the things which it before venerated as divine. You very justly remark, that if truth be in any way connected with endless misery, you are not reconciled to it; but the time has been when you and I viewed this doctrine as an essential article of the faith of the gospel. What an absurdity! Eternal misery an essential article of the faith of a Saviour!
And this very moment there are thousands who set their feet on this vagary, believing it to be the only rock of safety.
But we have reason to be thankful for our happy deliverance from such a pernicious tradition; a tradition which has poisoned the doctrine of the church, and hardened the hearts of Christian professors to such a degree, that cruelty of the worst kind has become habitual.
Will ourpious clergycontend against this charge? Let them account then for all the persecutions, the anathemas, the hangings and the burnings, which owe their origin to this doctrine of eternal misery. Let them account for their own sermons, in our day, which sentence age, middle age, and infancy to endless torture, for offences they never heard of, nor will they ever be informed of them until they find themselves in hell for what a man and a woman did thousands of years before they were born, and of whom they never had heard one word in the land of the living! This they as constantly preach as they contend that man must be sensible of his fall in Adam, of the justice of his being eternally miserable for that offence, and of pardon through the atonement of Christ in this life, or be miserable forever hereafter; for thousands in all ages have lived and died who never heard this absurd story while on earth.
Sir, we have no reason to wonder that religion is so little set by, while it is held up in such a character. Let it put on the mild form of the meek and humble Jesus, let it appear in the mercy of him who said "the son of man came not to destroy men's lives but to save them," let it be represented by its own similitude, by pouring oil and wine into the wounds of an enemy, let it be heard when it declares in apostolic language, God "will have all men to be saved, and to come unto the knowledge of the truth," let its language be strictly regarded when it informs us that charity is greater than faith or hope, then it will be pure and undefiled before God and the Father; it will engage the best affections of the human heart, and call to its devotion all the energies of man. Who can count the damages which have been occasioned by the preposterous error of setting upfaithas a criterion ofcharity? Creed makers and creed defenders surely must have been averse to St. Paul's sentiment concerning the superiority of charity over faith; for they have sat charity at defiance with undefined items in their creeds, which were acknowledged mysterious in their own minds, and evidently repugnant to reason in the judgment of those who were proscribed as heretics by their authority.
Relative to my quotations from the epistle of Barnabas and others, your argument, as far as it is intended to lessen our belief in the genuineness of these epistles, has no direct bearing on the argument which I endeavoured to support by them; for it makes no differencewho wrotethose epistles, it is their containing quotations from the New Testament which gives them the consequence for which they were quoted.
In reply to what you say respecting Clement's not quoting Mat. v. 7, xviii. 6. as the writing of St Matthew, but as the words of "our Lord," I here set down Paley's answer.
"It may be said, that, as Clement hath not used words of quotation, it is not certain that he refers to any book whatever. The words of Christ, which he has put down, he might himself have heard from the apostles, or might have received them through the ordinary medium of oral tradition. This has been said; but that no such inference can be drawn from the absence of words of quotation is proved by the three following considerations:—First, that Clement in the very same manner, namely, without any mark of reference, uses a passage now found in the epistle to the Romans;[9] which passage from the peculiarity of the words which compose it, and from their order, it is manifest that he must have taken from the book. The same remark may be repeated of some very singular sentiments in the epistle to the Hebrews. Secondly, that there are many sentences of St. Paul's epistle to the Corinthians standing in Clement's epistle without any sign of quotation, which yet are certainly quotations; because it appears that Clement had St. Paul's epistle before him, inasmuch as in one place he mentions it in terms too express to leave us in any doubt—'Take into your hands the epistle of the blessed apostle Paul.' Thirdly, that this method of adopting words of scripture, without reference or acknowledgment, was, as will appear in the sequel, a method in general use among the most ancient christian writers. These analogies not only repel the objection, but cast the presumption on the other side; and afford a considerable degree of positive proof that the words in question have been borrowed from the places of scripture in which we now find them."[10]
[Footnote 9: Rom. i. 29.]
[Footnote 10: Paley's Evidences, p. 109, 110.]
I think, if we take into consideration the authority of external evidence, especially if we duly consider how easily Celsus couid have overthrown the gospels, if they had not been genuine, it must be acknowledged sufficient, even of itself, to establish any matter of fact however important, allowing no natural improbability were involved in the fact. And this is as much as we want of external evidence, of the sort refered to.
But as even the internal evidences of scripture would be insufficient to support their authority without the concurrence of external evidence, so would the external be found wanting without the internal. But these together are abundantly sufficient to establish the credibility of this gospel, which is, like every thing else of the work and wisdom of God, the wonder and admiration of the believing soul.
The purity of your motives in writing on the subject of our discussion, will fully justify the exertions you have made to draw forth such arguments as your brother has been enabled to adduce in support of our common faith. I regret that my almost constant employ on other subjects and other duties, has afforded so little time as I have been able to devote to your queries, which, together with my want of abilities to do justice to a subject of this importance is now an embarrassment on my mind in regard to giving my consent to the publication of this correspondence. And there is still another circumstance which seems to operate as an objection to the publishing of these letters, viz. the want ofextension of argumentin many instances, which would have been attended to, if the work had been written for the conviction of common readers, which was not thought to be necessary for the benefit of the mover of the queries.
However, as all human productions are imperfect and ought so to be considered, and especially those from your humble servant, I am willing to appear to some disadvantage if any considerable advantage may thereby result to the cause of Jesus Christ our Lord.
I cannot close this valedictory epistle without a solemn acknowledgement of heart felt gratitude to the merciful disposer of all events, for the ample evidence which his providence and grace have given of the truth of our religion, especially when consider the glorious hope set before us; and am permitted to anticipate the promised era when there shall be no more death, neither sorrow nor crying; when there shall be no more pain; but when tears shall be wiped from all faces, and the rebuke of the nations removed from off all the earth, and every creature in heaven, and on the earth, and under the earth, and such as are in the sea shall harmoniously ascribe blessing, and glory, and honor unto him who sitteth upon the throne and unto the lamb forever and ever, I loose myself in the contemplation of the transporting scene.
To conclude, as you, my brother, have laboured together with your fellow servant, to look into, and examine these things which belong to the kingdom of righteousness, and as we have been favoured with mutual satisfaction in these researches, may it please the Great Head of the church still to hold us in his hand, still to engage us in his blessed cause, and render our mutual labours promotive of his grace among men. And however distant from each other it may best suit the captain of our salvation to place us, may it be his pleasure to continue our fellowship in the bonds of the gospel.
Yours affectionately,
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Dear Sir,—At the close of the interview which we had at my house, some little time since, you expressed a wish to live in habits of friendship with the ministers of this town, and I think I expressed a hope that I should be always disposed to treat you and all men with those fruits of benevolence and friendship which the law of our common nature and the spirit and principles of the Christian religion, demand of me; with this profession, without its fruits, my conscience is not satisfied. It was neither friendship nor piety that dictated that early question, "Am I my brother's keeper?"—There is a reciprocal responsibility among mankind, both for the interest of time and eternity. Were I to see you or any others exposing themselves to danger, or running into situations that I apprehend would be prejudicial and destructive, friendship would require me to warn and admonish, and endeavour to restrain; and can I support my pretensions to this principle in withholding my warning and admonition, while I am verily persuaded that the present tendency and final issue of that system of sentiments which you have embraced, and which you have come among us to advocate and to support, will expose you, and those that embrace and build upon it, to danger and distress, with which no temporal calamity or ruin can bear any sort of comparison?
I know not what system of Universalism you have embraced or advocate, nor is it of any material consequence in my view; I presume I do not mistake or injure you in supposing that you publicly preach and advocate the final salvation of all mankind, their restoration and association with Jesus Christ in realms of glory. Whatever human ingenuity or plausible and sophistic reasoning may do with respect to either of these systems, they each and all of them are, in my view, destitute of divine authority, and have not a "thus saith the Lord," for their support.
There may be some little difference in the present tendency and effect of these different systems upon the present conduct of men, and so upon the interest of society; but in their general influence, and in their final results, they meet in the same point, and will be attended with the same dreadful consequences. They are neither of them true, and so can have no effect in quickening into life or sanctifying the soul, for it is thespiritthatquickeneth, and thetruththatsanctifieth; they may exhilarate, please, and produce triumph; but it will be a triumphing that is short, and a joy that is but for a moment; for God, to my apprehension, has been so far from giving any countenance to either of those systems, that he hath long ago pronounced them false, and their tendency destructive—these are his words:"Because with lies ye have made the hearts of the righteous sad, whom I have not made sad, and strengthened the hands of the wicked, that he should not return from his wicked way by promising him life." But it is not my intention to enter into a dispute upon this subject, neither to enlarge upon arguments to support my own sentiments, nor to disprove yours; I have no apprehension that any good would result from it; it would be a tax upon time that might be better employed.
When persons have adopted a system and are engaged in its support, when the pride of peculiarity or the influence of party views are enlisted as auxiliaries, there is little ground to hope for a conviction of its errors by formal disputation, however temperately conducted; nothing will effect a change of views and feelings but "that still small voice" which induced the prophet to wrap his face in his mantle. This voice is more likely to attend our calm, retired reflections, than the perusal of arguments that tend to disprove what we have been accustomed to advocate and support.
The object of this letter is not to revile, to censure, nor to dispute; but, in friendship and affection, to entreat you to reflect and consider the consequences to yourself and others of that system of sentiments which you are advocating—anticipate the day of judgment, and realize yourself called upon to give an account of your stewardship. I am not disposed, my dear sir, to impeach your sincerity and honesty. I know how far men may be deluded and deceived. I am disposed to believe that you conscientiously think the sentiments you advocate are true. But remember, dear sir, this does not make them true, nor secure you from the dreadful consequences in which they may issue. With all this moral sincerity and uprightness, if you cease to warn the wicked, that he turn from his wicked way (and how can this be more effectually done than by leading him to expect final, everlasting happiness) his blood will be required at your hands. The apostle Paul most conscientiously persecuted the christians and declared to the council before whom he was arraigned, that he had lived in all good conscience before God till that day. He verily thought he ought to do many things contrary to the name of Jesus of Nazareth, yet his persuasion did not acquit him from guilt, nor would it have shielded him from destruction had he not been renewed to repentance and faith in Christ, while as yet Christ was in the way with him. Christ said to his disciples, "The time will come when whosoever killeth you will think he doth God's service;" and he has added, "many will say unto me, in that day, Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many wonderful works? then will I profess unto them, I never knew you, depart from me ye that work iniquity." What must be your situation in the day of retribution if the system you advocate should in final evidence prove false? of which I have not the least shadow of doubt upon my mind, and therefore have all the forebodings for my erring and deceived fellow mortals which may be supposed to be the result of such conviction.—I cannot cease to warn and to entreat you to consider, friendship forbids, my withholding the voice of warning and adjuration; and both duty and respect to my own safety require me to endeavour to save you from the issue, of which I have such awful forebodings. We must both stand before the Son of man, and each one must give an account of himself and of his stewardship to God.—From our connextion here, there will probably be some interest in each other in that day; and I cannot bear the thought of your being able to say when the scheme of Universalism shall all vanish like the baseless fabric of a vision, and all the hopes built upon it will be like the spider's web and like the giving up of the ghost, that you should be able to say, I never warned you of this issue, nor admonished you of your danger.
I know not with what sentiments you will receive this address, nor what use you may make of it; my concern is with the sentiments and spirit that dictate it. I think they are such as will induce me continually to pray that you may not pierce yourself through with many sorrows, nor be left to mourn at the last.
Your friend and humble servant,
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Rev. Sir,—The receipt of your affectionate, friendly address, bearing date December 28, 1809, is gratefully acknowledged, and although I have not words fully adequate to express the satisfaction I feel arising from the circumstance and spirit of your epistle, I cannot be willing to suppress my feelings so much as not to notice, that it is with uncommon pleasure that I appreciate your favour, which, I am happy to acknowledge, is a demonstration of that friendship first reciprocated at your house, and secondly recapitulated in your epistle. This friendship founded, as you justly observe, in thelawof ourcommon natureand in thespiritandprinciplesof thechristian religion, is such an inexhaustible treasure of moral riches that the aggregate sum of earthly wealth is poverty in the comparison.
This friendship, sir, being founded on such principles, will undoubtedly last as long as such principles remain; and if you are my real friend on the principle of the law of our common nature, so long as you possess the law of our common nature, you will be my real friend; and if you are my real friend, on the principles and spirit of the christian religion, so long as you possess the principles and spirit of the christian religion, you will remain my real friend. And if I be, as I trust in God I am, your real friend, on those imperishable principles, I shall continue to possess this friendship for you so long as I possess those principles. If these observations on friendship be correct, as I conceive they are, you will know why I so highly prize the treasure, especially when I find it in a man capable of exercising it to so much advantage as your learning, ability and experience enable you to do. You justly observe that neither piety nor friendship dictated the question, "Am I my brother's keeper?" How different must have been the spirit which dictated that question from the spirit of him who saith, I will declare thy name unto my brethren, my mother's children were angry with me, they made me the keeper of the vineyards, but mine own vineyard have I not kept?
Your next observation is highly worthy, not only of general consideration, but of particular notice; and I am the more pleased with it on account of its falling from your pen as I am sure you must understand the truths which are necessarily connected with the one expressed in the observation; your words are, "there is a reciprocal responsibility among mankind both for the interest of time and eternity." As it cannot reasonably require any argument to discover the propriety of supposing that the eternal interest of mankind is connected with eternal causes and predicated on eternal principles, so when it is acknowledged that a reciprocal responsibility exists among mankind for their eternal interest, it is evident that this reciprocal responsibility is eternal. Should any conviction of mind render it necessary that we give up the idea of the eternal nature of this reciprocal responsibility, that conviction would drive the idea of eternal interest, predicated on such responsibility from our mind. How noble are your sentiments communicated in this observation! How rich must you and I feel in the enjoyment of such reciprocal principles and in the consequent interest arising from them; not only for time, but for eternity!
You very justly observe again—"Were I to see you or any others exposing themselves to danger or running into situations which I apprehended would be destructive, friendship would require me to warn and admonish, and to endeavour to restrain." These expressions, sir, illustrate the good fruits of real friendship, and as our Saviour has told us that the tree is known by its fruits, so we are to distinguish between real and pretended friends by their fruits. Suppose, sir, we move the position a little, and say, notwithstanding you warn me and endeavour to restrain me from danger, I persist in my error, and my calamity comes upon me; in this situation you come and tell me that you are heartily glad that I am tormented, and that you are glad to think there is no probability of my misery's being any less; that you feel no pity for me now; could I look back and remember your warning, and believe that you warned me out of real friendship? We have just seen that friendship predicated on the law of our common nature and on the principles and spirit of the Christian religion must necessarily be as durable as those eternal principles. It is no less the characteristic of real friendship to endeavour to meliorate than to preserve from sufferings.
On observing your admonitions, and believing you sincere in them, I am led to say, that had I such a friend as you are who possessed the means for making me eternally happy, I might entertain no doubt of obtaining the inestimable enjoyment; nor do I view you, sir, less a friend because you do not possess a power which is equal to the putting of all your friendly desires into full execution, but will acknowledge you my worthy friend, and accept the warnings which you give me against the system of doctrine which, as you say, I have embraced and come among this people to advocate, as a token of that friendship which would, if connected with suitable power, place me out of all final danger, or which would cause you to rejoice exceedingly, had you the evidence to believe that one who has such power possesses even stronger desires for my eternal welfare than you do.
You inform me that you do not know what system of Universalism I have embraced. Permit me, sir, to inform you, though you do not request it, that I have embraced the system of Universalism, which Abraham, Isaac, and Jacob embraced, in believing God, who said, "In thee shall all the families of the earth be blessed; and in thy seed shall all the nations of the earth be blessed." If this faith of Abraham were imputed to him for righteousness, it must be a true faith, and if true, worthy to be embraced by all nations and families of the earth, without the exception of an individual. Permit me further to observe that I disclaim all authors as divine guides, except the divine author of those scriptures which cannot be broken.
You rightly apprehend me in supposing that I believe and teach that all mankind will be saved, restored and associated with Christ Jesus in realms of glory; but I do not believe as you intimate, that human ingenuity, or plausible and sophistic reasoning are necessary to the support of this doctrine among men; nor will I attempt to say how sorry I am that you should declare the doctrine not true until you had produced a "thus saith the Lord" to prove it false; or that you should intimate that I am employing human ingenuity or plausible and sophistic reasoning to support the universal benevolence of God until the disagreeable circumstance should transpire, in which I might be justly thus charged.
Although in order to please myself, I might explain your meaning as directed against some others of the advocates of the heavenly gospel of universal salvation; I could find but little satisfaction in thus endeavoring to avoid any reproach which is directed against the true disciples of my divine Master.
You inform me that as universal salvation is not true, "it can have no effect in quickening into life or of sanctifying the soul, for it is the spirit that quickeneth, and the truth, which sanctifies." If, dear sir, you do not believe that the spirit of salvation quickeneth into life, would it not have been proper to inform me what spirit does? And I should have highly esteemed an illustration of the evidence which you have, that the truth,that mankind will remain eternally unsanctified, will sanctify the soul! I fully believe that as far as any proposition is capable of being proved from the written word, or of being demonstrated by logical reasoning from acknowledged facts, the doctrine of the salvation of all men is capable of being proved and substantially maintained. Does it require human ingenuity or plausible and sophistic reasoning to make it appear from the scriptures that Jesus Christ, by the grace of God, tasted death for every man; that he gave himself a ransom for all to be testified in due time; that he is the propitiation for the sins of the whole world; that it is the will of God that all men should be saved and come to the knowledge of the truth; that he worketh all things after the council of his own will?—Does it require this ingenuity, &c. to substantiate from the written word that the promise to Abraham will be fulfilled, and that all nations whom God hath made shall come and worship before him and glorify his name; that Jesus will in the fulness of time, reconcile all things unto himself, whether they be things in heaven or things on earth, or things under the earth; that he will gather together in one all things in Christ both which are in heaven and which are on earth, even in him? If it be an acknowledged fact that God will bless all the families of the earth in Christ, that all nations which God hath made shall come and worship before him and glorify his name, that Jesus gave himseif a ransom for all men to be testified in due time, that he did by the grace of God taste death for every man, that he will have all men to be saved and come to the knowledge of the truth, that he hath made known the mystery of his will according to his good pleasure which he hath purposed in himself, that in the dispensation of the fulness of times, he would gather together in one, all things in Christ, both which are in heaven and which are on earth, and that he worketh all things after the council of his own will, then the doctrine of the salvation of all men is as fully acknowledged as language can possibly express, or my error lies in not understanding the force of words and sentences.
By what method, sir, would it be proper for me to express my surprise at your introducing the words recorded in the 13th chapter of Ezekiel, and at the 22d verse, as a testimony against the doctrine of universal salvation? "Because with lies ye have made the heart of the righteous sad, whom I have not made sad, and strengthened the hands of the wicked that he should not turn from his wicked way by promising him life;"—Must I suppose, sir, that you believe, that the lies mentioned in this quotation were promises of life in the seed of Abraham, in whom all the families of the earth are to be blessed? I cannot believe this of a man of your understanding, and yet cannot conceive why you adduce this passage as proof that Christ is not the life of all men. Is it not evident that those who were addressed in that text were such as promised the people life in the vain traditions which they had established, by which they made void the law? And what does the Lord say that he would finally do in this case?—See verse 23d, "Therefore ye shall see no more vanity, nor divine divinations; for I will deliver my people out of your hands, and ye shall know that I am the Lord." This is very far from saying that they should be endlessly miserable. Christ is the Lord our righteousness, and his heart was made sad by the traditions of the house of Israel and by the Rabbis who promised the people life in their vain customs which they had established for religion: and I would acknowledge this passage justly urged against the doctrine which I should vindicate, should I set up any thing but Christ and him crucified, on which to depend for life and salvation; but you leave this quotation as if you had done what you hardly meant to do, by observing that you do not intend to enter into a dispute on this subject, neither to enlarge on arguments to support your own sentiments nor to disprove mine.
You think that no good would result from the argument however temperately conducted it might be, assigning the pride of peculiarity, and the influence of party views as sufficient barriers to prevent success. In this observation may I say without offending, sir, you are inexplicit, or wanting in propriety, and premature in application. Temperate men are not governed in their religious researches by the pride of peculiarity nor the influence of party views, and a faithful trial ought to have been made in order to convince of error before the charge ofpride of peculiarity, or the influence of party views, could with propriety have been made. I am disposed to believe when persons are candid and temperate in an investigation, they generally obtain light and edification. I will say for myself, notwithstanding I highly prize your solemn warnings, and believe them as proceeding from the most commendable sentiments of friendship, I should have been much pleased if you had accompanied them with the best and most forcible arguments of which you are master, against the doctrine which you are disposed to say in so many words "it not true." The small still voice to which you recommended my attention has never told me that Christ was not the Saviour of all men.
May we not suppose that this voice is uniform in its testimony? Do tell me, sir, if that voice ever told you that it was not the will of God that all men should be saved! Is it not by the influence of the spirit of this voice that you pray for the salvation of all men? And would this small still voice tell you that it is not God's will to save all men, and then induce you to pray for all men? If I be not a stranger to this heavenly voice which teaches me to wrap myself in my mantle, the Lord my righteousness, it influences me to pray in faith, nothing doubting, for the salvation of all men.
In your truly affecting entreaty you direct my mind to the day of judgment when I am called to give an account of my stewardship, and ask what my situation must be, if the system I advocate should in final evidence, prove false? I have seriously thought on this question; and this is my conclusion: My judge will know that I am, in this instance, honest and sincere; he will know how hardly I wrestled against his written word in order to avoid believing that he would save all men, and he will know that my deception was in understanding his word as a simple, honest man would understand a plain testimony void of scholastic dress. In this case I am willing to throw myself on the mercy of the judge. On the other hand, dear sir, I have made a calculation too. Suppose I adhere to your testimony, that the doctrine I believe is not true, and abandon it as a heresy, preach it down to the utmost of my ability, and the doctrine at last, when you and I stand before that judge who knows the hearts of all men, should in final evidence of the law and prophets, prove true, of which I have not the least shadow of doubt in my mind, with what a blush must I give up my account! My judge who has suffered every thing for me, asks me, why did you deny me, forsake my cause, and use the abilities which I gave you to preach that dishonourable doctrine that I did not redeem all men, or that I would not finally reconcile all men to myself, and cause them all to love me heartily in bliss and glory? I, abashed beyond description, must answer, a man, who, I conceived was my friend and who preached that God my Saviour, never intended to save all men, told me the doctrine I preached wasnot true! O, how would my soul thrill with grief when a look, such as was cast on Peter after he denied his Lord, should accompany this question, and who told you in the first place it was true?
I appeal to the searcher of hearts for the sincerity of my soul when I say, my dear sir, I feel an uncommon desire to cultivate friendship with you, and were it possible for me to gratify you in any thing that should be consistent with my duty to my God, I think I should not shrink from the service; but should the multitude, whose hearts have been made joyful in the salvation of all men, become so blinded as to renounce the sentiments, I must remain unshaken, until more than human testimony stands against the doctrine.
I am very sensible of the propriety of the observation, that the sincerity of a belief does not prove the thing believed to be true; for though I cannot say so much as you do, viz. "that I know how far men may be deluded and deceived," yet I am sensible that men may be deceived and yet be honest; and it is on this ground, that I have charity for those who believe and preach different from me.
Towards the conclusion of your epistle, you intimate that you wish not to have me say at last, when my doctrine issues in my mourning, that you had not warned me. Be assured, sir, if I may be so much at my own disposal at the last day, that I will not say, you did not warn me; but if my doctrine be false at last, and you are asked why you did not prove from the written word to my understanding that I was in an error, will you say in answer, that it would have been such a tax upon time, that you could not afford it, that you could not or did not wish to? As the passages which you quote on your last page are designed to illustrate what I believe to be a fact, I forbear, at this time, an illustration of them, in which, the impropriety of the common mode of understanding them might be made to appear. Should you be disposed to attempt to correct my ideas in this epistle, or my doctrine in general, by turning to the great touchstone, the law and the testimony, be as ample, sir, as your inclination and opportunity will admit. Every argument shall be duly attended to with prayerful solicitude to obtain conviction, if it can be found; and whatever light I gain I will gratefully acknowledge, and wherein I do not agree with you, I will give you my reasons.
Your most obliged friend and humble servant,
Rev. J. BUCKMINSTER.
P.S. If I have been so unfortunate, in the foregoing epistle make choice of any words which indicate too much freedom, please to impute it to a frankness which perhaps I sometimes indulge to a fault, and not to any want of due respect. H.B.
* * * * *
Dear Sir,—It was not my intention, in the letter which I sometime since addressed to you, to enter into a discussion of the subject of Universalism, much less, for reasons that were suggested, provoke a dispute upon it. I therefore endeavoured so to express myself that no reply should be necessary.
My object was to discharge what I thought a duty of friendship and affection, rendered more necessary by my personal declarations to you at my house, by stating to you with frankness and decision what I was persuaded would be the final result of that sentiment which you have embraced, and are advocating among us; and to fulfil a duty which I owe to myself, and to Him who has set me here to be a watchman, that I might use every proper precaution to appear before my Judge at last with unstained garments, preclude an occasion for a crimination and reproach, and give up my account with joy and not with grief.
I might have a secret hope that the apprehensions so seriously and candidly suggested might excite you to review your sentiments, and renewedly compare them with the only standard, and that this serious, calm and retired exercise might be accompanied with an influence from above, that might alter your views and conclusions upon the subject; but my principal design was to discharge what I thought my duty as above stated. You have thought it your duty to remark upon the address, and intimate an expectation that I should rejoin; your professions and candor have induced me for a time, to hesitate whether I ought not, in this instance, to depart from my general resolutions, and this hesitation has had influence in my delay to notice your letter. But the result of my hesitations, reflections and prayer, is a more full persuasion, that if the writings of Dr. Edwards, Dr. Strong and others who have discussed the subject, and which doubtless you have seen, have produced no hesitation or conviction in your mind, it would be vain and idle to expect it from any efforts of mine; and that it would be a misuse of time, which might be employed in more hopeful prospects of usefulness. This is a reason which I at present feel satisfied to give to God and my conscience for declining to enter upon a discussion of this subject, and I trust it will be accepted at the tribunal of God. To that tribunal I humbly and cheerfully refer the decision of the question that would be matter of dispute between us, from which decision there will be no appeal, and to which there will be no liberty to reply. I reciprocate the tender of every office of friendship consistent with what I think my duty to God and my conscience, and shall not cease to pray that those who have erred from the truth may be recovered from their errors, and being sanctified by the truth, may be saved in the day of the Lord Jesus. Your friend and well wisher.
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Rev. Sir,—Your favour of yesterday is acknowledged with that respectful submission which your age and experience, together with the spirit and import of your note justly impose, and with gratitude also, for an obligation which I wished to be under in being satisfied of your having received my epistle of the 1st inst. This I learn by the friendly rebuke in your first section in which you speak of my reply as unnecessary, and also by your condescending to refer to it again in your fourth section. Had I, sir, viewed your address altogether in the light which you inform me you did, or had you informed me that a reply would not be expected, I should by no means have troubled you contrary to your wishes. However, as you are an experienced judge of all such matters, so you will condescend to pardon me if in your judgment my epistle is destitute of important subjects. You are so kind as to repeat the design of your address again, certifying me that your object was to discharge the office of friendship, by stating to me with frankness and decision what you are persuaded will be the final result of that sentiment which I have embraced and am advocating. No man, sir, will ever be more ready to acknowledge a friendly office with sentiments of gratitude than your humble servant; but I am sure it cannot be expected by you, that I should receive the testimony of a man, however friendly to me, as a decision against that gospel which I did not receive of man, nor by man, but by the revelation of Jesus Christ.
Your precautions in warning me as they regard your final justification before God, I hope will be superceded by the acceptable atonement of the Lamb of God which taketh away the sins of the world; though that shall not render your faithfulness void of approbation in a subordinate sense. The secret hope which you entertained of exciting me, by your serious apprehensions to review my sentiments and renewedly to compare them with the only standard, would perhaps appear not altogether so necessary, did you know that my daily business is to study the law and the testimony, which increase their light as they are more examined, and furnish every hour I study them, new proofs of the unbounded goodness of God to the sinful race of Adam. O my dear friend! Could you but know the inexpressible consolation and peace which I enjoy in believing that he, who gave himself a ransom for all men, will finally see of the travail of his soul, and be satisfied, you could not feel concerned about the final issue of the doctrine which I believe and advocate!
I feel that my blessed Lord and kind Redeemer deserves every exertion of mine to persuade men to the knowledge of that truth which would make them free; nor can I easily forbear to express my desire that your greater experience and better abilities might be employed in shewing to poor benighted sinners the divine amplitude of gospel grace for the salvation of all mankind. I believe, dear sir, if it should please God to discover this soul rejoicing truth to you, that the angels would rejoice in heaven, and saints on earth would be made exceeding glad: yes, your church and parish would follow you with rapturous joy to the fountain which is open for Judah and Jerusalem to wash in from sin and uncleanness, and to which the fulness of the Gentiles shall be gathered.
I am not at all disposed to complain of your decision not to enter into an investigation of the doctrine against the truth of which you have opposed your testimony; though I should hardly have believed that in your judgment, such a testimony could have been thought proper unless preceded or succeeded by some colour of evidence. No man, my dear sir, is less calculated to enjoy a dry, unfruitful controversy on religious sentiments than I am—though I wish to hold myself in perpetual readiness to give an answer to every man who may ask me a reason for the hope that is within me with meekness and fear.
The arguments of Dr. Edwards and Dr. Strong being disposed to represent the divine economy of grace less extensive than the plain and positive promises of God, the testimony of the prophets, the word of life through Christ and the witnessing apostles, have declared it to be, stand forever refuted by that cloud of witnesses, as they are also by the spirit of Christ in every humble believing heart. It is far more easy for the rational lover of Christ to believe those learned doctors, deceived by the vain traditions of the schools, than to believe that the grace of God in Christ Jesus is less extensive than his word and spirit declare it to be.
If there never were a true Christian whose desires did not extend to the whole human race, that all might be brought to a saving repentance and to holy and happy life in Christ, then Jesus has never left himself without a witness in his disciples, that all the creeds of men which limit the divine favour are false. With whatsoever panics worms of the dust may have struck their fellow worms by challenging them to a decision of their weak, insignificant notions at a tribunal of an omnipotent judge, such solemn appeals can have but little effect on the humble mind who leans not to his own wisdom, and who views every thing already decided in the eternal system of that God whose tender mercies are over all the works of his hands.
The mode in which you express the circumstance of final judgment is rather indicative of what I hope you do not mean, as it intimates that too much freedom has been assumed by me in presuming to reply to your address. There is much to excite my gratitude in the assurance you give me of reciprocating offices of friendship, consistent with duty to God;—and while you, sir, give me to understand that I have an interest in your prayers, permit me to beg your supplications, that I may be faithful unto death; and to assure you of my humble desire that you may continue to be useful to your fellow pilgrims while you live, and find acceptance with God through Christ at last. Your most obliged friend and humble servant in Christ. HOSEA BALLOU.
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It is a duty which Mr. Buckminster owes to himself to declare that the thought of intimating that it was any assumption or presumption in Mr. Ballou to reply to his address, never once entered his mind; and he is sorry if any thing in Mr. Buckminster's communications could give ground to suspect such foolish vanity; but it confirms the correctness of the opinion, thatdisputes however temperately conducted are rarely productive of any good. All that he meant was that the decision at the tribunal of God would be final.
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Mr. Ballou is happy to acknowledge the honour done him by the Doctor's note of Friday, P. M. by which he realizes the hope expressed in his epistle of the 11th inst, that what appeared to be intimated by the Doctor's letter of the 10th inst. in relation to final judgment was not meant. In the mean time Mr. Ballou thinks it a duty which he owes to himself to point out to the Doctor the items in his letter which were misunderstood. The Doctor's expression, "I therefore endeavoured so to express myself that no reply should be necessary," was understood to intimate that the reply was unnecessary; and the Doctor's expression, "there will be no liberty to reply," was understood to intimate that liberty had been assumed unnecessarily. In confirming the opinion, that "disputes however temperately conducted, are rarely productive of any good." Mr. Ballou thinks his mistake has produced but little consequence, as that opinion was so confirmed before, that even a reason for an assertion could not with propriety be given.
PORTSMOUTH, Nov. 19, 1810.
Dear Friend,—I take this method to write to you, with a desire you would receive it as a friendly admonition. You recollect, no doubt, that I have heard you make two speeches at funerals, as they are commonly called, one at the grave and the other at the house of sorrow and mourning, upon a very solemn and singular occasion. At the grave you were short, and said, if I mistake not, viewing the grave, "this is the house appointed for all living," two or three times, and then said, "what reflection shall we make from it? is it done by an enemy? has the Almighty suffered the government to be taken out of his hands?"—and spake as if death was originally designed by the Almighty for the good of mankind, and made it a very desirable thing. My dear sir, doth not the bible, which is the word of God, or the scriptures of truth say, "Wherefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned," Rom. v. 12, and Rom. vi. 23, "For the wages of sin is death." God who is a gracious and holy sovereign "made man upright, but he sought out many inventions." By listening unto that apostate spirit, Satan, he transgressed and disobeyed his maker and sovereign, by eating the forbidden fruit. "God made man in his own image, in the image of God created he him, male and female created he them. And the Lord God took the man and put him into the garden of Eden, to dress it and to keep it; and the Lord God commanded the man, saying, of every tree of the garden thou mayest freely eat, but of the tree of knowledge of good and evil, thou shall not eat of it, for in the day thou eatest thereof, thou shall surely die." Gen. ii. 15, 17. Sin is that enemy that introduced or was the cause of death, as we may further see by considering that portion of scripture, I John. iii. 8, "He that committeth sin is of the devil, for the devil sinneth from the beginning." For this purpose the Son of God was manifested, that he might destroy the works of the devil. Sin is the work of the devil; "the soul that sins shall die." If you will read the whole chapter and seriously consider it, and pray to God through Jesus Christ to open your understanding, that you may understand the scriptures, you would not misappply and pervert them as I fear you do. In your speaking at the house of mourning, you began and spake very eloquently at first upon death; then you brought forward the same ideas, with respect to death, as you did before at the grave. I do not remember that you, at either place, spake one word of the necessity or nature of repentance. Christ began his personal and public ministry by preaching repentance, saying, "Repent, for the kingdom of heaven is at hand"—again, "but except ye repent, ye shall all likewise perish," Luke xiii. 5. And after his resurrection from the dead he appeared to his disciples and confirmed them in the certainty of it, and chose them witnesses of the truth of it, and said "thus it is written, and thus it behoveth Christ to suffer and to rise from the dead the third day. And that repentance and remission of sins should be preached in my name among all nations, beginning at Jerusalem. And ye are witnesses of these things," Luke xxiv. 46, 47, 48. The apostles, after Christ's ascension, practised as he commanded them, as we may see by reading the Acts of the apostles, Peter in particular, in the 2d and 3d chapters; and we do not find that they ever gave any encouragement that their hearers could or should be forgiven their sins without faith and repentance. Peter says, "Repent, and be converted, that your sins may be blotted out;" which presupposes that if they did not repent and be turned to God by converting grace their sins would not be forgiven. Thus the apostle Paul preached, see Acts xxvi. 18, 19, 20, which I entreat you to read and seriously to consider. See likewise 20th chap. of the Acts of the apostles, how he appealed to the elders of the church; in the 17th verse it is written, "And from Miletus he sent to Ephesus, and called the elders of the church; and when they were come to him he said unto them, ye know from the first day I came into Asia after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears and temptations which befell me, by the lying in wait of the Jews; and how I kept back nothing that was profitable unto you, but have shewed you and have taught you publicly and from house to house, testifying both to the Jews and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ." The apostles spake of the nature of repentance that they should bring forth fruits meet for repentance, and that Godly sorrow worked repentance to salvation, not to be repented of; but the sorrow of the world worketh death. For a minister of the New Testament to advance such doctrine as will give hopes to their hearers that all will be happy in a future state, whether they have repented or no, is not preaching as Christ and his apostles preached. If we know not God, and obey not the gospel of our Lord Jesus Christ, what will be the consequence? See 2 Thes. i. 8, 9. Ministers are directed by the inspired apostle Paul; see in his epistles to Timothy and Titus. See 2 Tim. 4th chap. from 1st to the end, the 5th verse, which I would entreat and beseech you to read and seriously consider. He, in some of those verses referred to, says to Timothy, "Reprove, rebuke, exhort, with all long suffering and doctrine; for the time will come when men will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers having itching ears. And they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make proof of thy ministry." Paul was just about to leave the world; the time of his departure was at hand; the above were his dying words to his beloved son Timothy (in the faith.) The blessed and beloved apostle had through grace kept the faith, that is, the true faith of the gospel; he had finished his course, he had fought a good fight, and henceforth he says, there is laid up for me a crown of righteousness which God the righteous judge shall give me at that day; and not only to me, but unto all them also, that love his appearing. You, my friend, once professed the true faith of the gospel—have you kept it? I think not. I fear you have fallen from it. You are now preaching a doctrine which pleases the world, but it makes against you, according to scripture; the apostle John says, in 1st epistle, 4th chap, 5th and 6th verses, "They are of the world; therefore the world heareth them. We are of God; he that knoweth God heareth us; he that is not of God heareth not us; hereby know we the spirit of truth, and the spirit of error." I beseech you again, my friend, examine and seriously consider the first five verses of that chapter, and pray God through Jesus Christ that he would open it to your understanding: Solomon says, "My son, lean not to your own understanding." I could not but observe with what anemphasisyou at the grave mentioned those selected texts of scripture which you supposed would confirm your hearers in the doctrine of Universal Salvation. Would Christ or the apostles preach Universal Salvation in one place of scripture, and in another contradict it? I believe they would not. I am anold man, and have studied the scriptures twenty or thirty years; yea, I may say more or less from my youth up; I find it the best way of study, to compare scripture with scripture; to consider the preceding and following context; to be self-diffident; and to be much in prayer, that it would please God, by his holy spirit, to lead and guide us into all necessary truth; and I do not think it amiss to use sound authors, for as we are in some measure dependant on one another for temporal, so I think we may, under God, be for spiritual assistance; though by no means to put our trust in an arm of flesh.
We may observe how earnest David in prayer to God was in the 25th Psalm. He was a prophet as well the royal Psalmist, yet he comes in a very humble manner to God in prayer that he would shew him his ways, and teach him his paths; and in that Psalm, 8th verse, says, "good and upright is the Lord: therefore will he teach sinners in the way. The meek will he guide in judgment; and the meek he will teach his way." But if men will undertake to explain scripture in their own strength and wisdom, what must we expect but to have them mangled and made havoc of, or explained in a mere mystical or literal sense? "The natural man receiveth not the things of the spirit of God: for they are foolishness unto him, neither can he know them, because they are spiritually discerned." See I Cor. ii. 14.
As you did not say any thing about the resurrection of the dead in either of your speeches, I began to query in my mind whether you believed it or no. I think, yea, I know, it was preached by Christ, and explained so as to confute the Sadducees. Our Lord says, "Marvel not at this, for the hour is coming in the which all that are in their graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation." St. Paul in his defence before the Roman governor when accused by an orator, whom the Jews employed, as he was allowed to speak for himself, said, "they cannot prove the thing, whereof they now accuse me; but this I confess after the way which they call heresy; so worship I the God of my fathers, believing all things which are written in the law and the prophets, and have hope towards God, which they themselves also allow; that there shall be a resurrection of the dead, both of the just and unjust; and herein do I exercise myself to have always a conscience void of offence toward God, and toward man." We may observe what an influence the belief of a future state of rewards and punishments had on the blessed apostle to excite him to live a godly and self-denying life. In 2 Cor. v. 10, 11, speaking of a day of judgment, "when every one must give an account for himself as the deeds have been done in the body, that every one may receive the things done in his body according to that he hath done whether it be good or bad;" and says, "knowing the terror of the Lord, we persuade men." My friend, is there the least room for us to believe from this scripture and many others, that the wicked who have died impenitent and in a disbelief of the gospel or without the true knowledge of God and Jesus Christ, whom God hath sent, have eternal life, in the fruition and enjoyment of God? Heaven consists in being made like God, and enjoying him: hence it is, that the pious thirst for God, the living God, saying, when shall I come and appear before him? Again, "Whom have I in heaven but thee? and there is none upon earth I desire besides thee. My flesh and heart fail me, but God is the strength of my heart and portion forever." These pious breathings are the exercises of the children of God. O may they be ours.
PORSTMOUTH, Nov. 19, 1810.
P. S. The within, enclosed, my friend, I can assure you was not written to you in this manner, as God is my judge, from an envious and bitter spirit, for I love and esteem your person, as a friend, who has, from my first acquaintance with you, treated me with great respect. I see, on the Lord's days, great numbers of precious souls going and returning from your meeting; and, as far as I know my own heart, I do not envy you for that; but have often prayed that the gifts and natural abilities you have might be sanctified and turned into right improvements, which is the glory of God and the saving benefit of your hearers. May it please God to make you an able and faithful minister of the New Testament, not of the letter, but of the spirit, for the letter killeth, but the spirit giveth life. From your friend and humble servant, JOSEPH WALTON, _Pastor,
Of the Independent Congregational Church in Portsmouth_.
Sir,—You may observe by the date, the letter has been written some time; but by several avocations I have not had time to correct and copy it until the present date, December 7, 1810.
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Rev. Sir,—It is with pleasure that I hasten to acknowledge the receipt of your "friendly admonition," bearing date December 7th, which came to my hand late last evening, which I assure you is accepted as a token of friendship, and a mark of particular attention; and merits, as I conceive, a grateful acknowledgement as well as an early answer.
Your admonition begins by taking notice of what you conceive an egregious error which you have heard me suggest at two several funerals. You say that I "spake as if death was originally designed, by the Almighty, for the good of mankind." This statement you consider of such a dangerous nature that it renders an admonition necessary. But, dear sir, there are two important ideas contained in the above short sentence, and you have not distinguished between them, nor informed me whether it be both, or only one which is thus reprehensible.
ThatGod originally designed death, is one idea; that hedesignedit for thegood of mankindis another idea. In order to do you justice and to attach no other meaning to your communication than such as I conceive to be consistent with your real sentiments, I must suppose that you would not wish to fault the first of those ideas, as it is an item in your creed, that "God foreordained whatsoever comes to pass;" of course, you believe that Godoriginally designed death. But, that God designed death for thegood of mankind, I do not know it to be an article of your faith, and therefore, may, without doing you any injustice, suppose that you believed that God originally designed death, butnotforthe good of mankind! Here, sir, I acknowledge that my sentiment differs from yours; and as you have given me no reason why God should not have designed death for thegoodof mankind, I have only to consider the "friendly admonition," with which you oppose my idea. I would query why the idea that God should design death for the good of mankind renders me justly admonishable? Would the idea, should I avow it, that God designed death for thedamageof mankind, render me commendable? So, it seems; but at this expense I cannot avoid admonition! I would further query what interest God could have consulted which required him to design death for adamageto those creatures whom he made subject to death? And I think it expedient to ask how God can be justified, in the sight of his rational creatures, if the idea be once established that he designed evil against them, even before they existed?
I feel it to be my duty, dear sir, to call on you to support this high allegation against the Father of our spirits. I would not pretend that you designed to bring an allegation against our Creator, but I am satisfied that every unprejudiced mind must see the nature of an allegation in what you are disposed to maintain. For if we say God, our Creator, designed death for the damage of those dependent beings whom he has made, it is giving him a character which, I believe, the wisest of men would find it difficult to justify.
Again, if the notion be true, that God designed death for the damage of mankind, is it not from hence evident that he was an enemy to mankind when he thus designed? Now, if God be considered an enemy to mankind even before he made them, I wish to know what reason can be given why mankind ought to love God since creation?
In relation to a number of scriptures which you have quoted, seemingly with a design to illustrate the foregoing subject, I can only say, that if any or all those passages relate at all to the subject,that relationis out of my sight. And I can truly say, that I am glad that there is nothing, in any part of the scripture, so contrary to good sense and reason as to support the notion that God is an enemy to the works of his own hands. I believe, sir, if I prove from scripture that God designed death for the good of mankind, it must be considered a substantial support of what you wish to oppose; and will also be considered as placing the scripture doctrine on the most reasonable principle.
1st. I will show that death is not a token of God's enmity towards mankind. As a proof of this, see Rom. viii. 38, 39, "For I am persuaded, that neitherdeath, norlife, norangels, norprincipalities, norpowers, northings present, northings to come, norheight, nordepth, norany other creatureshall be able to separate us from theloveof God which isin Christ Jesus our Lord." This passage is a full and positive proof that neitherdeathnor any thing else, is a token of God's enmity to mankind.
2d. I will now show thatdeathwas designed by God for thegoodof men. Which to do, I must learn of Jesus. He is the truth. Was hisdeathdesigned, by the eternal Father, for the good of mankind, or not? Was his death a token of God's love to the world, or was it a token of his enmity? See Rom. v. 8, "But Godcommendethhislovetowards us in that while we were yet sinners Christ died for us." This same apostle, believing in Christ, who, he says, was delivered for our offences, and was raised again for our justification, in a short, but comprehensive inventory of the things which are ours, has placeddeathamong them. See 1 Cor. iii. 21, 22, 23, "Therefore, let no man glory in men: for all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, ordeath, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's." Again, he says, to the Phil. i. 21, "For me to live is Christ, and todieisgain." Nothing appears more evident than that the death of Christ was designed for the good of mankind; and as he is the head of every man, so his death is considered, in the scriptures, a gracious benefit to every man; as the apostle expresses it, "That he, by the grace of God, should tastedeathfor every man." And again, "As in Adam all die, even so in Christ, shall all be made alive." Who can impartially consider those scriptures and suppose that God designeddeathfor a damage to mankind? I viewdeath, sir, as an appointment of God, a friendly messenger, sent to dissolve a tabernacle of corruption and vanity, at the dissolution of which, "the dust returns to the earth as it was, and the spirit unto God who gave it."
Your admonition in the next place suggests, that "if" I "will read the whole chapter (meaning the 3d chapter of the 1st of John) and seriously consider it, and pray to God, through Jesus Christ, to open" my "understanding, that" I "may understand the scriptures," I "would notmisapplyandpervertthem, as" you "fear" I "do."
Rev. Sir, are you sufficiently acquainted with my preaching and writing on the scriptures to warrant the propriety of the suggestion, that I am in the habit ofmisapplyingandpervertingthe holy writings? Are you sufficiently acquainted with my retired studies and religious exercises to warrant the suggestion that I get along without acknowledging the wisdom of God? I humbly request you to reconsider this part of your admonition, and see if it do not wear the appearance ofjudging anotherwho must stand or fall to his own master. In the mean time I wish to observe, that a friendly advice to be constant in fervent supplication and prayer would be received by me as a mark ofchristian friendshipandfellowship. But I will ask you the question, if you would be willing to have me go into your desk with you in presence of your church and congregation, and there read the whole of the above named chapter, then in humble and solemn prayer to Almighty God, through Christ Jesus, implore a just and true understanding of his word and truth contained in that portion of his written will, and close my performance with a candid dissertation on the chapter? Grant me liberty to do this in your hearing; after which I will not object to your pointing out anymisapplicationorperversionwhich you may think you discover. By what law is a man condemned without first hearing his defence?
Again, your admonition suggests, that I did not, at either of the funerals where you heard me perform, speak one word of the necessity or nature of repentance. In this particular I believe you made a mistake at both places, which mistake, I believe I can rectify to your recollection. In the first place, I wish to observe that I as much believe in those scriptures which speak of the necessity of repentance as I do in any part of the sacred writings. But, after all, you and I may entertain very different ideas respecting thepreachingof repentance. The opinion that repentance is preached when a public speaker tells his congregation that their eternal salvation depends on their repentance, that eternal misery must inevitably be their doom unless they repent is an opinion to which I have no reason to subscribe.
Preaching repentance, I conceiveis teachingmen and giving them such divine instructions as bring their minds to discover more glorious things than the sins and carnal vanities of this world; whichteachingproduces a returning of the mind to the things of God and his ever blessed kingdom. The wordrepentmay or may not be used in the giving of such instructions. I conceive a preacher of Jesus Christ, warmed with the spirit of eternal love, breathing forth the gracious words of truth, may successfully preach repentance as well without the use of the wordrepentas with it. At both those places of sorrow, dear sir, I endeavoured to lead the mourners' minds to the considerationof eternal things; I endeavoured to represent God our Creator and Governor, as a friend to his creatures, and strove to the utmost of my power to fix the love, regard and confidence of our mourning friends on God our Creator. This you will recollect, and I cannot suppose that you believe that a person can truly believe in the divine goodness, and love his Creator as the greatest good, and put confidence in him, so as to draw consolation, in the day of adversity, from such confidence, and still be a stranger to true penitence.
The many scriptures which you have judiciously quoted to prove the propriety of the doctrine of repentance are justly applied, as I conceive; and I accord with you in their use and meaning as far as you have explained them. I would wish to be understood that whenever repentance is spoken of as a creature act, originating in creature agency, it is represented directly contrary to the scripture sense as expressed in Acts v. 31, "Him hath God exalted with his right hand to be aPrinceand aSaviour, for togive repentanceto Israel and forgiveness of sins."
From the above passage it is evident that repentance is no more dependent on creature agency than the forgiveness of sins; and the idea that repentance is a grant of divine favour is plainly expressed in Acts xi. 18, "Then hath God also, to the Gentiles,granted repentanceunto life." By the above testimonies the idea thatrepentanceis acreature condition, on which the divine favour is bestowed, is proved erroneous.
The next particular which your "friendly admonition" occupies, is the subject ofUniversal Salvationin the following words: "I could not but observe with whatemphasisyou, at the grave, mentioned those selected texts of scripture which you supposed would confirm your hearers in the doctrine of Universal Salvation. Would Christ or the apostles preach Universal Salvation in one place of scripture, and in another contradict it? I believe they would not." In the above particular, sir, I agree with you in all which you express. I do not believe that Christ or any of his apostles ever contradicted the glorious doctrine, in which they all preached of Universal Salvation. And until this contradiction can be shewn in their preaching, you and I have full liberty to believe in God as "the Saviour of all men." Christ gave himself a ransom for all men; tasted death for every man; is the propitiation for the sins of the whole world. He says he will draw all men unto him, and he also says that "him that cometh after me I will in no wise cast out." St. Paul says that God will have all men to be saved and to come unto the knowledge of the truth. To which testimony we might add an immense number of scriptures from the Old and New Testaments; and as you agree that Christ and his apostles would not preach Universal Salvation in one place, and contradict it in another, so you must, of necessity subscribe to theuniformityof the scripture doctrine in the Salvation of all men.
You inform me, that you are an "old man;" this I was sensible of before, in consequence of which, I have more particularly endeavoured to cultivate an acquaintance with you, since I have been in this town; for I conceive that the aged are not only entitled to the respects and attention of the younger, but the younger are also entitled to the advantages of their experience and wisdom.
You further tell me, that you have studied the scriptures twenty or thirty years. On this account, sir, I covet earnestly your assistance; for although I have studied the scriptures almost constantly twenty years out of less than forty, yet I find but a few who are notable to assist me in this agreeable employment. The happy method which you recommend, I have for many years endeavoured to observe, for I am sure that most of the vulgar errors, in respect to the scriptures, are for the want of a careful examination of all which is said on the same subjects.
Wherein you recommend the pious example of the prophet David, I fully accord in it, and would humbly hope and strive to be a partaker of the benefits arising from such an example.
What you say of men's explaining scripture in their own Strength and wisdom, and of their makinghavocof, andmanglingthem by explaining them in a mystical or literal sense, I find myself rather embarrassed about. You begin your epistle under the character of a "friendly admonition," but what you mean by accusing me of the folly of mangling and making havoc of the scriptures when you do not attempt to show wherein I ever explained a passage wrong, I must leave for you to explain when it is convenient. Nor is it easy for me to understand you when you represent both themysticalandliteralexplanation of scripture equally erroneous. You immediately conclude those observations with the following quotation: "The natural man receiveth not the things of the spirit of God, for they are foolishness unto him." Did you mean that the natural man, supposing the things of the spirit of God to be foolishness, would say that the spiritmangledand madehavocof the scriptures? This could not be your meaning.
Your concluding query is the following; "My friend, is there the least room for us to believe from this scripture (meaning 2 Cor. v. 10, 11) and many others, that the wicked who have lived impenitent and in a disbelief of the gospel, or without the true knowledge of God, and of Jesus Christ whom God hath sent, have eternal life in the fruition and enjoyment of God?" This query I will endeavour to answer as plainly as possible.
1st. Unless we grant that a man has eternal life in Jesus Christ, given him before the foundation of the world, we cannot justly call him anunbelieverbecause he does not believe he has this eternal life in Christ. Nor can we say, with the least propriety, that he does notknowthetruth, because he does not know that which is not.
2d. If we allow that a man has eternal life in Christ, we must allow him to be an unbeliever if he do not believe it; and that he does not know the truth as it is in Jesus, if he be ignorant of this gift of eternal life.