A BRIEF REVIEW AND RESULTS.
We have now examined and referred to all the texts relied on to prove immortality and endless woe, and let us see the result.
1. We have showed that thirty or more texts relied on, are entirely silent as to endless woe, and I have called them neuter.
2. That fifty-four texts with the word hell in them, so far as any of them relate to future punishment, prove the destruction of the wicked. These two classes with the 210 texts for destruction, making 294, have been stolen to prove endless misery, and must be given up, as Destructionists have a legal demand on them.
3. Of the fifteen remaining texts relied on, I have proved that eight of them tell only earthly judgments, both by comparing them with the other texts, and their being given
up by Fuller, Edwards, Barnes, Lord, and others.
4. That twelve have no proof of endless woe in them only what is derived from the variable words, for ever and evertasting, and that in reality the whole proof rests on them.
5. That seven of them have the word fire in them, which in every case is figurative, and in Bible judgments, is a universal symbol of destruction of men and things.
6. That some, as John 3:36, and 2 Thess. 1:9, are positive proof of destruction, unless we add to the Bible to make them otherwise—while others, which relate to a doom in the future world, as "the mists of darkness" etc., favor extinction more than preservation in woe.
7. That not one is a plain positive witness for endless misery, and the strongest are given up by the best writers. If any speak in its favor, their testimony is extremely doubtful or inferential, so as not to make out even a prima facia case.
8. What confirms the last remark is, I have proved all the texts to be in figurative language, such as the best Bible critics say can establish no doctrine, even if there be no opposing texts especially must they fail, if there be any plain opposing texts. I just ask here, if we have not plain texts for destruction ?
Well does a learned writer remark—"a doctrine or sentiment so infinitely opposed to reason and conscience, so awfully revolting, and utterly incredible as that of eternal suffering, ought certainly not to be founded on, or inferred from a few parabolic, mystic, poetic, idiomic, proverbial, localic, and symbolic sentences." But, strange to tell, every text or sentence relied on to prove this terrific doctrine, belongs to one of these classes.
There has been a great outcry against William Miller for being positive about the prophesies, seeing they are so symbolic; but those who are positive that they find eternal torment in a future world, in the above-named figurative texts, betray a hundred fold more folly than Miller did, as the consequences of error on this point, are immensely greater. God is dishonored, and Christendom filled with infidels by it.
In courts of law these three rules are observed: first, the character of the witnesses ; second, the plainness and positiveness of their testimony; third, where they are positive on both sides, and no blot is on their character, the number on either side determines the case. Now apply these just rules to the issue before us. Of course no blot on the character of the witnesses (texts) can be admitted, and so their plainness and their number must decide the case. Of their plainness, good sense must decide. Divide 210 by 15, and the result is 14 to 1 on the side of destruction. Deduct the eight which I have proved to refer only to earthly judgments, and the result is 30 to 1. On such testimony in a suit, would not the opposing lawyer be told that his case was a desperate and hopeless one?
The fact is, if men reasoned on a worldly subject as they do on this, it would be thought worthy of nothing better than ridicule, unless it was as popular as theologians have made immortality and an eternal hell.
It is unaccountably strange too that the number of texts should be so small, both when we consider the awfulness of the doctrine, and the number of texts telling the final reward of the righteous, and other cardinal doctrines. They are few too, when, as I have said, we find more than 3,000 warnings, threatenings, and denunciations made, in relation to the temporary consequences of sin. If the common theory be true, who can tell why our merciful Father should feel so deeply for the welfare of his creatures in this short life, and feel and say so little about their woes that were to be unending? Yes, and for 4,000 years say nothing about those woes, nor warn to escape them!!
The profound mind of John Foster said, "May we not think that, if so transcendently dreadful a doctrine had been meant to be taught, there would have been such forms of proposition, of circumoclution, if necessary, as would have rendered all doubt or question a mere palpable absurdity.'' See his noted "Letter to a Young Minister," who, by the by, proves to be Edward White, a Congregational minister, now of London, who has written an able work to prove the doctrine I hold. Its title is, "Life only in Christ."— If Foster had criticised the Bible as his pupil has, he would not have given the preference to restorationism. He names the two doctrines and says, "One of them must be the truth, but acknowledges he had not directed much thought to annihilation."'
I know the word hell will be clung to as proof of a world to be inhabited by wretched brings. An old proverb says, 'a man may tell a falsehood so often as to finally believe it a truth'; and in like manner the word hell, has been reiterated, till Christians think it is outrageous sacrilege to disturb it. Like purgatory to the Catholics, it has become a darling word and conclusive proof of orthodoxy.
I have proved that Christ only meant to tell a disgraceful death by being " cast into Gehenna," and not that there would be such a place eternally.
If men, who think clearly on other subjects, could get this idea into their snarled-up and conceited minds, we should hear no more of a " dismal world, deep in the imaginary regions of despair; where God-almigly ('who is love' itself) has stored up some unknown materials of vengeance, sufficient to last through eternity"—(blasphemous language!!)
I will justify the remark that our ministry are too contrited and dogmatical, by a sentence of the great and Godly Dr. Vinet. He says,- "Even now, after eighteen centuries of Christianity, we are very probably involved in some enormous error, of which Christianity will at some future time make us ashamed." The doctrine of an eternal hell for endless woe, is such an "enormous error" and the church will yet be ashamed of it. Yet most are as positive there is such a place as if they had seen it with their own eyes. "Woe unto them that are wise in their own eyes, and prudent in their own sight." Isa. 5:21.
We have now before us the foundation of the mighty fabric —immortality and consequent eternal torment, for a greater share of our race—we see its length, and breadth, and solidity. On this foundation our opponents profess to feel as secure as soldiers in Gibraltar. I ask which looks
most like a Gibraltar, these 15 texts, or the 210 quoted for destruction!
On such testimony, not only the doctrine of endless woe is founded, but also the following consequential doctrines, or items of belief.
1. That it is consistent with the justice of God, to create innumerable beings whom he knew or foresaw would be endlessly miserable, and curse him for their creation. [He is now causing to come into being about 60,000 daily. If half are lost, he is daily creating 30,000 for endless woe. May not our sense of justice ask how long he will continue this work!!
2. That it is in accordance with his love, goodness, pity and mercy, to create, and then afflict thus.
3. That it will be consistent with his wisdom, and power, to continue, endlessly, that 'abominable thing he hates" —sin—also, thus to continue misery, in which "he delighteth not" and over which "he grieves." Would it be wise in a king to permit rebellion, and consequent misery to continue for ever if he had power to end them?
4. That saints, and all holy beings in the universe, will be for ever the happier for this continuance of misery and sin and hatred to themselves, their God and Redeemer. Mark —"all things work for good to all who love God."
5. That saints, when made perfect in heaven, will be destitute of, or deprived of qualities which God commands them to possess in their present state—such as pity, sympathy, sorrow for others woes, "good will to all," etc.
Do not flinch, brethren—these items of belief are the unavoidable fruit of your system—the legitimate children of hell-torment teachers, and they must own them, and cherish them, though forbidding in their appearance.
Prof. Stuart, (see Biblical Repository, July, 1840,) wan so troubled with two of these items of faith, that he made this astounding remark—" Perhaps God may in mercy extinguish our social susceptibilities in heaven" !!—Make us hermits, so that we can hear the groans of the damned, and stoic-like, be unmoved by their hopeless wail!!
Surely the foundation for such a faith should have a pyramid-base—be supported by scores of plain texts, and no opposing ones—be made far more plain than the promise of life to the righteous; for if they should perish as the beasts, seeing they have sinned, God's character would remain untarnished in the view of his other creatures; and these creatures rejoice for ever that rebellion and woe had ceased to exist.
But I ask if the texts I have reviewed afford such a broad foundation? I ask with mingled feelings of joy and sorrow—joy, that God's word does not teach such a soul-chilling and God-dishonoring doctrine—with sorrow for the sad fact that most of "the excellent ones of the earth" are teaching it, and burdened by it—with sorrow, too, that the "blind are led by the blind, and both are fallen into the ditch" of error—a gloomy ditch, where wheat indeed grows, but is much "choaked" by "wood, hay and stubble," so that it cannot "bear sixty and a hundred fold."
* In Mount Auburn, (Boston,) I saw a lovely marble monument of a dear dead cbild, which the parents had obtained to keep in their house, but had to remove it, as they could not endure the sight ; yet the marble child suffered not. Pres. Edwards and other great divines, who formed our systems of divinity, and whom the present clergy seem to think are infallible guides, say that the saints will see their freinds writhe for ever in literal fire.
After four years' examination, I am compelled to dissent from the view of some great and good men who have rejected endless woe. H. C. Dwight, A. M., and Professor Sears say, " That Dr. Tholuck, and other eminent and pious divines of Germany, who hold to restoration, acknowledge that the N. T. seems to inculcate the doctrine of eternal punishment, (meaning misery by the term punishment,) while others contend that it is not apparently announced there." The latter is my belief. I own everlasting punishment not only seems but is plainly taught, in the sense Pres. Edwards gives it, viz., " that annihilation is everlasting punishment;" but neither the N. nor the O. T. seem to teach everlasting torment. Take the 15 texts I have examined, and add to them the 12 with Gehenna in them, (those with sheol and hades, [hell], in, can be no witnesses,) and weigh well the relative force of evidence among themselves, or give them a full criticism, and I fear not to affirm that they afford strong proof of utter destruction, without going to the 200 texts I have quoted; unless it be first proved from some other source, that the wicked are immortal—this we have seen cannot be done —the texts to prove they are to suffer for ever, are the only ones to prove they are immortal.
Strange as it may at first appear to my readers, yet it can be shown that we have, in reality, no need to fetch our 210 swords into the battle-field, for like David, we can cut off Goliah's head with his own sword. I will show, how this can be done by a little repetition. Of the fifteen texts I have proved that eight tell only earthly woes—two plainly prove destruction—add to these two the eleven with Gehenna in, (in James it is no proof,) and as Gehenna is a perfect symbol of destruction, we have thirteen to overbalance the five remaining ones of the fifteen. And these five are merely inferential. One of them, Matt. 25 :41, "Depart into everlasting fire," we have seen denotes destruction. This is telling briefly how Goliah's head can be cut off with his own sword.
Let any one fully examine the 0. T., and understand its symbols, figures, and poetic style, and then read the N. T. with special reference to this subject, and he will agree with me; unless some selfish interest warps his judgment, or his judgment itself is too weak to grasp an argument.
The neglect to take time (and it requires much tjne) for this examination, on the plan I have briefly adopted above, is one great reason why those great men erred.
But they with Bishop Newton, and the eminent John Foster, who erred in the same manner, took for granted that the wicked were immortal, and this was another grand cause of their error. They saw the N. T. seemed to intimate no recovery after the sentence at the final judgment; and this caused the confusion. The Bible must seem to contradict itself wofully while the immortality of the wicked is believed.
But a day-star of hope has arisen—the scales have fallen from many eyes, and I must believe that our God designs to give his people more enlarged views of his word and government.
The nineteenth century has regulated brains so as to use steam and lightning, and it will yet regulate them so as to use the figurative language of the Bible aright. A hint will be taken from the example of the "noble Bereans," and "Apollas," and to use a comparison, a telegraph line
will be established between the 0. and the N. T. Newly constructed telescopes too, have enabled us to see far into the regions of space, and we believe the vision, the power of thought, will be magnified, so as to see far enough into eternity to discover that a glorious eternal life affords a
sufficient motive to action while on earth; and that its loss at the judgment would be a punishment—yea an everlasting punishment—seen to be so by all the living, eternally.
The living perceiving the loss sustained by the dead, will constitute an eternal monument to exhibit the evil of sin, and God's displeasure against it, without having a State Prison, a Bastile, or an abominable Inquisition-dungeon left to pollute the fair universe.
In a sad delusion must the mind be, which conceives that God's allwise government will require such an exhibition for ever.
UNIVERSALISM AND ORTHODOXY CONTRASTED.
In examining the Bible on the consequences of sin, as to our future final destiny, the class of texts relied on by Universalists and Restorationists, demands a more serious attention than Christians generally believe; but I have only room to notice them briefly. I will use the terms Universalism and restoration as synonymous, for when we duly weigh the import of eternity, we see the difference is comparatively small.
One object of this brief notice is, to make torment teachers ashamed (if possible) of their infallibility, and violent warfare against Destructionists. When the Bible is righty canvassed, the only legitimate dispute is between Destructionists and Restorationists, while endless misery should be treated something as we treat Mormonism. Traditionists may call this remark outrageous folly if they please—I owe and own allegiance to none but my God, and my grey hairs admonish me to fear none but Him.
A Universalist tract is in circulation containing 100 texts for their views. I have examined them, and find some fifty, which, when combined, afford much stronger proof for the restoration of all men, than do the texts for endless woe, when combined in a like manner. A work called The Reason of our Hope, claims 1,000* passages as directly, or by implication, sustaining restoration; and though it perverts the sense in many texts, it perverts it in none more grossly than have the orthodox in many which I have referred to, and explained. Verily, it can do no worse than completely reverse the sense; and this the orthodox do in scores of texts. See "Burn Up, Devour."
I will quote a few texts for restoration. 1 John 4:14, "And we have seen and do testify, that the Father sent the Son to be the Saviour of the world." 2:2, " He (Christ) is the propitiation for our sins: and not for ours only, but also for the sins of the whole world." Rom. 11 :32, " For God hath concluded them all in unbelief, that he might have mercy upon all." Rom. 5: 18, 19, "Therefore,
as by the offence of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life.— For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made
righteous."
This chapter alone is more conclusive proof for restoration, than all the combined texts are for endless woe, leaving out the 284 which I have called stolen ones.
1 Tim. 2:4, "Who will have all men to be saved, and come unto the knowledge of the truth." Compare with Isa. 56:10. Isa. 45:25, " In the Lord shall all the seed of Israel be justified, and shall glory." 53: 6, " All we like sheep have gone astray.. ..the Lord hath laid on him (Christ) the iniquity of us all:' John 12:32, "And I, if I be lifted up from the earth, will draw all men unto me." 2 Cor. 5:14, 18, " We thus judge, that if one died for all, then were all dead." " To wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them." Ps. 86 : 9, "All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name." Dan. 9: 24, Christ is "to finish the transgression, and to make an end of sins, and to
make reconciliation for iniquity." John 1 : 29, " Behold the Lamb of God, which taketh away the sin of the world?''
Here are fifteen texts which prove my assertion, as they are not as figurative, and are vastly more decisive for final restoration, than are the fifteen claimed to prove endless woe.
But we are told that the contexts and opposing passages do away their proof. Very well—but this rule is not a one-sided thing, and Universalists can apply it to measure the orthodox texts. I have applied this rule to all the texts for endless woe, and find the contexts silence their testimony; and the opposing texts for destruction swallow them up, or leave them "twice dead, plucked up by the roots."
Universalist books abound, in which they apply this rule, as I have done, and the people seeing the proof for endless woe fails; and being taught both by the orthodox and Universalists, that all men are immortal; and hearing nothing of the doctrine of destruction, they unavoidably say 'all will be saved.'
Add to these fifteen texts some twenty of a similar nature, and then add the ten I have quoted for the cleansing of the universe from woe and sin, and we see why Restorationists are so positive, and their doctrines spread in our thinking and reading age. Multitudes of thoughtful unconverted men and women think on this subject, and think more correctly than most professors, for the obvious reason that they are not hooped-up to think in a circle, by " iron-bedstead" creeds, and traditionary fetter ; nor yet over-awed by fear of being cast out of churches.
One thing should be noticed in these texts, viz., they cannot be made to cut their own throats, so to speak, as can the fifteen texts claimed to prove endless woe. Nothing can do away their proof but the opposing texts for destruction.
The orthodox have taught the people to mystify the plainest part of the Bible, (which I rely on) and restorationism has been the legitimate result. Make death, life, destruction, (of the man,) perish, burn up, etc. figurative, and Universalists have about as good ground for saying (as they do say,) that they only mean the ending of sin and evil, or violent death and judgments on earth; as their opponents have for saying (as they do) that they only mean the ending of happiness, or to make miserable.
The fact is plain to all who investigate, as the greatness of the subject demands, that if all men 'are immortal, and these terms are figurative, Restorationists have the truth; for the texts for endless suffering weigh but little when put in the scales to balance the texts, and the arguments from the attributes of God, for restoration. I am well aware that this will astonish many, for but few in our day have investigated this as they have other doctrines. They have been content to float with popular opinion.
The vicarious sufferings of Christ, or his dying for our sins, (not strictly as for debt, but for crime,) is the only foundation of our hope of "eternal life"; and one of the great errors of Universalists is in rejecting, as they generally do in this country, this doctrine; and not simply in believing that the universe will be cleansed from evil.*
They think, many of them, much on this subject, if they do not on other points of doctrine; and they see clearly, with Bishop Newton, the noted writer on the prophecies, who says, "Nothing can be more contrary to the divine nature and attributes than for a God all-wise, all-powerful, all-good, all perfect, to bestow existence on any beings whose destiny he foresees and foreknows, must terminate in wretchedness and misery, without recovery or remedy, without respite or end. God is love, and he would rather have not given life, than render that life a torment and curse to all eternity. Imagine such a state of misery you may, but you can never seriously believe it, nor
reconcile it to God and goodness."—Newton's Works, v. 6, London edition, 1787.
By assuming, like others, immortality, Newton was driven to restoration; where all Protestant Christendom will soon be, if the delusion of immortal-soulism continues to be taught as heretofore. Catholics may keep ignorant enough to still believe in their purgatory. But a great
reason of their continued belief is, that their hell is almost infinitely better than the Protestant hell: as their popes and priests can pray all out of it: while from the Protestant hell, divines say, the Almighty himself can deliver none.
We need not wonder that thoughtful Protestant Germany, as is now admitted,* have all gone over to restoration: and that go-ahead England and America are just upon their heels. As to the unconverted, we are now side by side. Our clergy and the church are not aware of the state of things in our land. Secret Universalism and skepticism are many fold greater than they will believe them to be. In two years' special enquiry, I have found but one unconverted man who would own to roe, (knowing my views) that he believed in endless misery; and he would not have done so, had he not been in company where it was popular to profess such a belief.
The Church of God, while aiming to do good and save men, by erring, has wronged the Universalist—has made them such—has persecuted them for errors into which she had driven them. As is common to erring man, one extreme drives to another. Our absurd penalty has driven millions to the opposite extreme of total restoration; to sustain which, and harmonize it with the Bible, other errors had to be adopted. It is slander to charge them, as many do, with throwing away the Bible (some are led to it,) as an ultimate guide—they generally reverence it as the grand charter of their hopes for a future world—in this we agree. We owe them a vast debt, and should make sacrifices to pay it—we whose eyes God in mercy has opened, to see the delusion of all Christendom on this subject, should confess our former errors to them, and if possible, convince them that the Bible means literally what it says—"The wages of sin is death."
When they and the orthodox cease from the sad error of mystifying the plain language of the book of God, and let it speak out its common-sense meaning, both parties will find no pigmy work, but more than a Herculean task to demolish the 200 adamant pillars on which destruction is founded.
"Be not deceived, for God is not mocked,"—" if ye live after the flesh, ye shall die"—not live in a theological hell, nor yet be chastised, and then live and reign with Christ," in the "new heavens and a new earth." Gal. 6:7; Rom. 8 :13; 2 Pet. 3: 13.
One outcry against Destructionists now is, that they are on the road to Universalism. This is just such logic as the New York Recorder used, viz., If God has given to the brain the power, quality, or attribute, of thinking, reasoning, etc., then no angels exist, or God has not created any spiritual beings whatever; and further that we cannot be "raised a spiritual body," as 1 Cor. 15 : 44, predicts.— 'See the Recorder of May 11, 1853). It is such an abdity too, as is manifested in saying— 'If we have a spirit or soul that leaves the body when we die, and lives till the judgment, then that soul is immortal) and God cannot destroy it at the judgment. That believing God will "burn up the wicked, root and branch," as he has said, should lead to Universalism and infidelity, is strange logic to me, however it may appear to college-learned divines who use it.
These are specimens of all the arguments I have been able to find against our views.
It may be said that I ought not to collect and quote these Universalist passages—I answer first, the Spirit has written them ; and secondly, that my opponents are deceived if they think the masses do not know they are in the Bible.
With this summary view of the texts used by Restorationists, as opposing the weak and uncertain texts for endless misery; and also of the texts opposing them, by teaching destruction—what shall we say—what think, of the dogmatical spirit and language of the church—of its boasted knowledge of the Bible—its opposition to further investigation— its persecution of those who will investigate and proclaim what they learn!!—Especially what can we think of those who are learned in the original languages! — of the responsibility resting on them in this matter. For some cause, (God knows best,) they evidently "shun to declare all the council of God," and "make the vision plain." Acts 20 . 27 ; Hab. 2 : 2.
I have already given my reasons for being severe in my charges. If I have erred, or those who love our God and oppose me err, there is a consoling truth—"with the Lord there is forgiveness."
Brethren in Christ, you must either yield to the doctrine of destruction, or with Germany, yield to restorationism,— investigation will go on, and annihilate your yet too popular, but fast-waning theory of eternal torments! Which horn of the dilemma will you choose? rather which does the great umpire, the precious Bible, direct you to embrace?
Of one thing be assured, as Cowper justly and sweetly sang—
"The groans of nature in this nether world,
Which heaven has heard for ages, have an END.
For all things were once
Perfect, and all must be at length restor'd.
So God has purpos'd; who would else
In his dishonored works, himself endure
Dishonor, and be WRONGED WITHOUT REDRESS."
Amen and Amen. The Task, book 6th.
CONCLUDING REMARKS.
Having a little space in the 120 pages assigred to this work, I add—
1. I have said the ministers (and deacons by their side) oppose reform in doctrines, (not in practice). We need not go to papal history to prove this. The Protestant clergy drove the Puritan fathers from England. See how they now persecute the missionaries in Armenia, Greece, and Germany—imprisoning the Baptists, etc. Who drove Roger Williams among the savages, and hung the Quakers? I answer, ministers stimulated the people, and thus accused them to the civil authorities, just as papal priests have ever done. Even Calvin was a leader in having Servetus put
to death. The Baptist and Methodist know the bitter opposition of the clergy in the Eastern States, in former years, and yet themselves are now in the same warfare against the advocates of life through Christ alone.
Ministers nobly oppose error, but they fight all truth which does not happen to be in their creeds with the same zeal.
They also contend for most of the blessed truths of the gospel, but they war for popish errors retained in their creeds with equal warmth. If all the fallen angels, and all the tyrants, infidels, and atheists of earth, were to hold a convention to invent the greatest slander against the Almighty, (excepting the one against the Holy Ghost) they would have no new work to perplex them—they would only have to look over the creeds, and finding the doctrine of eternal torments there; and learning that the ministry illustrated it by "Dives in flames" they would resolve—'No need of further deliberations,' and adjourn sine die. (" I am not mad, most noble" D.D ) They would see, (if idle, superficial, or interested thinkers, as to this subject do not) that the doctrine, rooted up, polluted, reversed or darkened every revealed attribute of our Maker.
Yet this doctrine, without a single plain text to support it, is now contended for with equal, or greater zoal than are the atonement, salvation by faith, etc. The slander of the New York Recorder, and other periodicals—the pulpit— the cold shoulder, etc, prove this to be true. —
Of course there are exceptions to this general charge. Some will impartially investigate a new doctrine and confront popular views, at any sacrifice ; and they with the people effect reforms. But where did a popular minister ever commence a reform? Where ?
2. My space requires me to be thus brief. If Providence permits, and the sale of this cursory work warrants another edition, I will add a chapter or two on the objections to our doctrine, the reasoning to sustain endless woe, and other matter which I could not consistently introduce in a consecutive argument (as I have endeavored to give) drawn from the Scriptures. The texts I have referred to also may be further illustrated by analogy of Bible language.
If, however, the Bible teaches destruction, as I have proved it does, all objections against it, and all reasoning for endless woe, are "vain babblings"; but as these are now the main weapons of ministers and people, they need warding off, and we are prepared to do it.
3. Luther's courage is only needed to tear endless woe from all creeds, in a few years. Brethren, you who believe in the destruction of the wicked and hold your peace; ask yourselves what Luther's great reward will be eternally? Read Matt. 5:11,12, " Blessed are ye when men
shall say all manner of evil against you falsely," etc. Do you not wish for the "great reward in heaven? "Why bridle your tongues and close your purses, when your own "heavenly riches" and the honor of our God and Redeemer are at stake?
Read with care Ps. 69:9, " The zeal of thy house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me," said He who suffered and died to give you and me ETERNAL LIFE.
EMINENT MEN WHO REJECT ENDLESS WOE.
ENGLAND ON THE VERGE OF UNIVERSALISM.
From the New York Evangelist of December 17, 1846.
"The recent Convention in London, for the formation of the Evangelical Alliance, has unveiled the fact, that the so called Evangelical religion of England, and of Europe, is infected, to an alarming extent, with a tendency to Universalism. The doctrinal basis, as drawn by those who managed it from the outset, contained no assertion of everlasting punishment, nor of the soul's immortality.
On this side of the Atlantic, many at first regarded it as an omission, a mere oversight. Others who had visited England, as Drs. Cox and Patton, knew and said the omission was intentional, and they meant to include those who disbelieved in future punishment. This apprehension was found correct, when the convention assembled. More will yet be known, but enough is already known to make it highly probable that the original basis would have remained, had not the American brethren, with much effort, changed the course of the Convention."
England has enjoyed profounder schools, and thought longer, and of course ought to think more deeply than our new country; but our current of thought is rapid, if not deep, and a little more correct perceptions of God's attributes, must explode endless woe, both here and in England, as it has already in Germany. Where shall we land ?
WRITERS AND EMINENT MEN WHO REJECT ENDLESS MISERY
John Lock. Esq., John Foster, Henry Melville, B. D., Hon. James Stephen, K. C. B., Alfred Addis, B. A., Bishop T. Newton, B; shop Whately, Sir Isaac Newton, Thomas Dick. Author of the "Christian Philosopher," &c. Dr. Henry More, Dr. T. Burnet, Bishop Tillitson, Wm. Whiston. Dr. Samuel Clark, Dr. Wm. Paley, Bishop Warburton, Bishop Hurd, Rev. Broughton, James Brown, D. D., Rev. F. Leicester, Rev. R. Clark, Rev. J. Tyler, of Conn., Bishop Law, author of the " Serious Call," Dr.
I. Watts.
Watts seems to teach it, but his works show that he used forever and everlasting in a limited sense, and in this way he concealed his real belief.
These all remained or remain in their churches, and never openly professed Universalism. Some adopt destruction ; so it is not true that all the good and learned have believed in endless misery, as is often affirmed, and which, if true, would be no proof of tho doctrine, as "to err is human."
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