Meteor DUKE UNIVERSITY LIBRARY DURHAM, N. C. CONSTITUTION FIRST UNIVERSALIST SOCIETY CITY OF CHARLESTOM, Ps or : Se which is ‘prefixed ° A BRIEF SUMMARY OF OPINION. PT] AS CHARLESTON; S.C. PRINTED at the OFFICE of the SOUTHERN EVANGELIST. eoooo0e evcrdoe ie 3° a Sn te ho ee Cae ae a * a ta if De » University cary a 427 SR EORBE Saree net Se ‘Summary of Opinion. ~ We republish the following epitome of our views on va- _ tious theological subjects, from the 1st No. of the Southern Evangelist, (vol. 1.) with a view to satisfy the inquiry of those - who wish to know wherein we differ in opinion from others. The reader will bear in mind that we profess to sive only our i own individual sentiments—although we believe that the senti- ments of the denomination will not be found to vary materially therefrom.—Ed. Southern Evangelist. CHAPTER I. Of the existence of God. Webelieve in the existence of a Supreme Intelligence—the Creator, Benefactor and Father of all men, whose nature is Love, 1 John iv. 8—16, who is - infinite in wisdom, power, goo: daaee and treuth—-who Js one and indivisible, Isaiah xlv,.5, 6—who is worthy to receive all glo- . Ty, and honor, and power, because he has created all eee and that for his pleasure, Rev. iv. 11—who is not worslipped by his creatures because he needeth their homage, Acts xvii. 25—but because it is becoming in them to pay tere gratitude and thanksgiving to Him “ who first loved them,” ani-is ever _ bestowing alike upon the evil and unthankful his choicest bles- “sings. We believe that there is a perfect harmony im the di- vine mind—that all things suggested by his eoodness will be pitied | into effect by his Almighty power, according toa plan devised in his infinite wisdom—that no accident oan oceur to thwart his divine purpose or render void his gracious counsel —and that sopure and holy a Being can never suffer the end- - less existence of any evil‘in his universe, but will order all things for his own declarative glory and the well etch of his P9726 . — 2 ore OORT A aft . er iy : a . _subjects. — e ing, it will be ee “Ast, that we one, —3dly. that we are not Poly, ytheists or bel ours only, but fe for the sins of the whole world, ’ Atheists, who deny the existence of a Supreme _ of all things,—2dly. that we are uot T7i-the yvians, who believe i in the mysterious ‘anion: ita or ' Gods than one,—and A4thly. that we are not Idolaiers | we shippers of an imaginary Being, whose nature is 2ra from whose throne of terror the lightnings of ir geance flash in scathing desolation Epon a donee. Spring! "CHAPTER 1. 4h eee We believe 1 in the authenticity Of Revelation. eet i. 5-—that his’ mission was ihe effect af God’s Re cae ; (Rom. v. 8.) and its important purpose was to save them from — sin, and crown them with life and mmortality mm a future state, — 2d. Tim. i. 10. Hence it will be perceived that we are not rig “Sceptics or Deists, who doubt or deny a future state, ‘but are Christians, or believers in the Saviour of the world. We be- lieve that ‘Jesusis the Christ, the son of God,’ 1 Folin 3 ia *. Acts viii. 37.—that he is a full and complete Saviour—having — ct given himself to be the propitiation of our sins, and - -not for — qe et ee = 2 When we reflect that we are no whee in the Bible com- oi manded to believe in the devil or an endless hell, but simply _ tu confess that ‘ Christ is come in the flesh,’ and i is the saviour ‘of men, it would seem unreasonable that we should be deem ed destitute of christian principles, or unworthy of the chris ‘tian name, because of our want of faith im the absurd creeds and confessions of human device, and human institution. — ‘ Therefore thou art inexcusable, ohil ! man, whosoever t don art - that sHebe et : «3 2 CHAPTER II, Of Si: * All unrighteousness is sin,’ ‘Sind is. atransgres- : sion of the law.’ ‘Every man is tempted when he is craven | away of his own lust and enticed, then, when 7st hath con- ceived it eee for th he and Son ‘os it is finished brine © gel or devil, is the real author of all. evil. Nor can ~ ea that sin is infinite and therefore deserving __ : ‘pu ent, Man isa finite limited being, andis ~ t, therefore, capable of committing any act more than finite. _ e cannot «commit an infinite sin, or violate an infinite Jaz, ha law is. above the’ capacity of the creature to” ‘Nor can we believe that when the cause of all > ‘sin, the lust of the flesh, perishes with the body, that its ef rept 23 fect, misery, will be more extended in duration. Whenthe == eause is removed the effect must cease, if thereisanytruthin => philosophy. ‘cap aT se ha et ‘CHAPTER IVE a 15, hr Miureage fe ee Of Original Sin and Total Depravity. These are dog- mas of the day, which are rejected by all Universalists, so _ ~ far as has come to our knowledge. They can see no justice or propriety in making the posterity of Adam responsible or culpable forthe transgression of our first parents, butbelieve Lae ~~ that every man is responsible only for hisown acts, Thedoc- * — : trine of original sin as generally understood to be a taint of ‘guilt and moral defilement which was the consequence Of Rule Sheena -Adam’s transgression, and descending upon all the human fa- tan 8s == mily, is an error moreover, contradicted by the voice of mspi- 2 _ > ration,—see Ezekiel xviii. 1, 4, 19,20. “The soul that sin- ~ neth, ishall die. The gon shall not bear the iniquity of the =o as . father, neither shall the father bear the iniquity of the son, =~ The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.” Besides, - twhere there is no law there is no transgression,’ which isthe case virtually with all idiots and all infants. There istothem = —— no law which they can understand, and hence none which they ue -- ean violate. Of course then, such are in no sense sinners.* 00") 5.4 until they come to a knowledge of good and evil. Man comes — ey neh tan st pure from the hands of his Maker, and remains innocent and _ ~~. spotless until he is led captive to the ‘law of sin which is in- -. ¥ s*his members,’.| ~~ : ste TEs oie _. ~~ For proof of this refer to the conduct of Christ in regard to. Tittle children. * But Jesus said, suffer little children and for-— . _. pid them not to come unto me, for of such is the kingdom of heaven,’—Matt. xix. 14. How then were children guilty of — _ eriginal sin, or totally depraved beings, if they were fit sub- = |S, Lae 3 cs Dig oO FO RS Oe Pe ont a “ 4 ot y r* > ae idea that God was the angry and dissatisfied party Le arte SG iy Saie* Re Pe t=} . . § dom of God.” The phrase new birth was a proverbial one— ~~ among the Jews to express a change of one’s views or reli- * - gious opinions—for instance ; the conversion of a Gentile to : Wf Dae fet Be, Pi ; » : - xs . Pie ue [ae = ge é ae was, He Usteges ‘So Ak it cane to a conversion to Christianity from Judaism or and meant simply the necessit ty of a change of ser conduct previous to an individual being” admi leges of the Gospel dispensation, or spirit Christ... This kingdom was established wpon not the kingdom of glory beyond the grave. > 28-—Rom: xiv. 17——-Matt. vi. 23, &c. See also - further as to the nature of the “ new birth” - — We have not any faith however in the doct trine kind are so radically depraved as to require pe n change of nature before death, or else for ever be deb presence of their Maker and Exclided the hee “beyond the resurrection. -Such a doctrine we ““ mystery. of iniquity,” having no sanction f revelation, inasmuch as it represents the all-ner ; as constituting his children so corruptas to be unable their own natures and yet without they do work miracle, covsigning them to interminable anguish surd and dishonoring a sentiment we reject without he ~. tion. 3 s a ot CHAPTER X. Of a Day of Judgment. [fsiwerst liste péliovaiaae is the judgement of Hea world,’’—John xu. 31; that ‘Hei is a God that judgeth in the eart. mS viii. 11 ‘all his ways are judgment,”—Deut. xxxii. 4; that he Mae authority to the Son to ‘‘ execute judgment,” -- ; that for judgment did Christ come into the wor _ ix. 36; and that when he has put down all rule and power, he will himself be “ subject to Him who things'under him, that God may be all im all, fps) Cor. ee 28. Of course then we find no proof of a second day ¢ judgment in eternity, whereto all mankind are to he ~ from their previous eye OLE in heaven or hell, 1 in ord. destination. — God sald not Lave wished such a con of the spirits of his creatures, with a view to ascertain whe erany had, at death, been consigned to a wrong “place, for _ ‘is Omniscient ;—nor can we conceive of the justice. of Pp ishing men (as the doctrine of a future judgment im thousands of years before their final trial—then to mock with the forms of justice, only to serve as an excuse fo Return to the gloomy prison Mente? ey, came to judg i~ - i - CHAPTER xi. Btsi--8e h8 Of the Devitfand Satan. This i isa ‘term heuaenity pple’. Sie es. in the scripture to individuals, and means an adversary, accu- “> ~ “ser, slanderer, &¢. Itis also used to personify the principle | By Be pe OL evil in the human breast. The idea of a ‘ fallen angel’? heme sae .. . becoming a personal devil-—the autocrat of all the nether Pe- eee ~ gions—the Prince of the power of the air—chained in hell, yet as a roaring lion going to and fro through the earth Rect ee ing whom he may devour, is too ridiculous to receive the — i. sanction of this enlighted age. It is a foolish superstition os Ne ee : which will ere long pass into oblivion with the memory of eis Ne witches, ghosts and goblins. Nor would it have been pre- ages eS tended that the notion derives any authority from the Bible “had it not been the interest of the translators and their priestly “successors to have some “ bug-hear’’ with which to frighten the credulous. We are certain at least thata candid 1 interpre- t= “tation of ‘the. Holy Oracles will give no countenance to the on “common opinion on the subject. “I'he devil of lust and _pas- “sion is the one men have most neéd to dread ; and the promise 18 that if they resist this personage he will flee from them,— ? » James iv. 7, which would not likely be the case if he was the a all- powerful Prince of darkness he is generally supposed to’ } ax _ *, Sy 3 d “ CHAPTER XII. a Of Rewards and Punishments. UW eee a believe that God will “‘ render to every man according to his work,’’——Ps. Ixii. 12; that he “ will by no means clear the guilty,” and that,‘ the. righteous are recompensed in the earth, much more the wicked ‘and the sinner;’’ Prov. xi. 31, They likewise believe all just punishment to be disciplinary in its character, ~and designed for the correction of the punished, that they may “afterwar ds bring forth the peaceable fruits of right- - eousness.”’—Hebh. xii. 11. Hence the conclusion, that endless . _ suffering is a fable—because to that there is no afterwards : ik wherein the fruits of righteousness can be produced; nor is such a punishment according ¢ to the works. It will also appear from Ex, xxxiv. Fels. xl 2; that the punishment of sin As not inconsistent with ite forgiveness or removal, for such is -the primary meaning of the term forgive, “taking away sin” and “forgiving iniquity” being phrases of the same import. CHAPTER XII. But that particular doctrine which distinguishes us asa de- nomination from all others, is the belief of the final “ restztu- i a 2 . a 12 tion of all things spoken by the feats of all God’s Say Prophets since the world began.’ . This glorious result we believe to be consistent with the infinite attributes of the Crea-> tor—to be agreeable to his own holy and benevolent nature, and the only consummation of all things which isin the least ~ honorable to his ineffable character. We shall have room) now for only a few pomts of evidence which may be consid- ered the foundation on which we build our faith and hopes. - Ist. Itis according to the purpose and good BIOENG of — God to save-al/ men; Eph: 1.9, 10, 11. 2d. It is agreeable to the will of God; 1 Tim. ii, 4. 8d. Itis in fulfilment of the promises of Jehovah ; Gen. xxvill. 14... Coinpared with Gal. ui. 8, and Luke n. 10. Ath. Tt is consonant to the eath of Deity ; Is, xlv. aes 24, and Heb. vi. 13—18. 5th; To bring about the salvation of the world, Christ 1 was sent as a witness of the truth. He gave himself asa “ransom ~ for all men,” and “tasted death for every man,’ and will ‘‘ see of the travail of his soul and be satisfied ;”? forthe “hea- ~~ then shall be given to him for an inheritance and the uttermost: parts of the earth for a possession.”’ 6th. Jehovah cannot be defeated in his purposes. “Hers ‘ worketh all things after the counsel of his own will.”” “His counsel shall stand and he will do all his pleasure,’ fat Fs ES s: ae 10. and “none can stay his hand,” &c. Dan. iv. 35. Conclusions. If God can save all men and will not, the Calvinist believes,) he is deficient in goodness. i he wills to save allmen and does not, (as the Arminian believes,) he is deficient in wisdom; but if he has purposed and wille to save all and performs all his will and pleasure, as the Uni- Ss versalist affirms, then is the harmony of the divine perfections_ unbroken—the character of God redeemed from all cruel and dishonoring imputations, and a ransomed universe enabled to rejoice, because the Lord Omnipotent reigneth!. “Choose ye then [reader,| this day, whom ye will serve. If the Lord be God, serve him.,’’ F PREAMBLE AND CONS'TITUTION OF THE . First Universalist Society of Charieston, S. C. _ Wuerxas, It is the duty of every rational creature to pay - his homage to the Supreme Creator and Governor of the Uni- - verse; and whereas, we are permitted in this land, the un- "restricted liberty of conscience and the right of private judg- ment in matters of faith and duty, and are allowed to worship God in whatever manner it may seem good to ourselves.— _ We the undersigned, believing in the existence of ‘ One Living and True God,” whose nature is ‘‘ Love,” and whose .perfections are infinite, and confiding in his gracious purpose, as revealed to us in the Scriptures of truth, and in the Gospel of his Son, our Lord and Saviour Jesus Christ, “to reconcile the world to himself,’”’ and bestow upon all his intelligent off- _ spring a glorious immortality. of blessedness; and further, believing it at once the duty and interest of all men “to be eareful to maintain good works, for these things are good and profitable”’ in the present state of existence, do hereby, for the better securing of the. object embraced. in this Preamble, agree to be governed by the following CONSTITUTION. Articte I.—This Society shall continue to be known by the title of the First Universalist Society of Charleston, S.C. Arr. II.—It shall meet quarterly,‘on the first Wednesdays of January, April, July and October, and at such other times as may be deemed expedient, on the call of the President or any two members of the Society. Art. Iil.—There shall annually be elected, at the January meeting, the following officers:—one President, one Clerk, one Treasurer, and a Committee of Three Trustees, « 14 Art. 1V.—It shall be the duty of the Moderator to pré- side at all meetings of the Society and of the Board of Trus- tees, preserve order, and perform all the usual duties of his ~ station. In his absence, his place shall be supplied, for the time being, by nomination. eee Art. V.—The Clerk shall be required to keep a record of all proceedings of this Society and of the Board, (of which he is hereby declared a member,) enroll the names of mem- bers, and notify the same, of the time and place of each meet- ing, at least 3 days before the time appointed. Sent Art, VI.—The Treasurer shall collect or cause to be col- lected all monies due the Society from Subscriptions, Pew Rents, &c. and to pay out the same to the order of the Board, ~ signed by the President and countersigned by the Clerk, in conformity with the Constitution and the resolations of a ma- jority of this Society; and to present a report of the condition ~ of the Treasury at each annual meetiug. He shall, if requir- ed, give bond and security for the faithful performance of his ~ trust. Art. VII.—It shall be the duty of the Trustees, in con- junction with the President and Clerk, to assume forthwith in behalf of this Society, the responsibility of all debts incurred. in building and furnishing the Church, now in the use of the Society—provide ways and means for the discharge of all the ordinary expenses of the Society—secure a'title to the Church and the Lot on which it stands, in their name and for their use forever, in conformity with the Laws of the Commonwealth— employ aSexton, Organist and Chorister—and transact all the secular concerns of the Society, not otherwise provided for in this Constitution, They shall hold their sessions as often as may be necessary, three days notice being given of each meeting; andthe presence of any three members of the Board shall constitute a quorum for the transaction of business. Art. VIII.—This Society is hereby declared independent in its ecclessiastical character and government, and subject to no human authority, save the voice of a majority of its own members. Art, [X.—Any individual of good moral character, who may desire a membership in this society, on the presentation — of his or her request to the Pastor, to that effect, shall have * the same gubahted to the Sabiely at ani regular or Becais) “3 | meeting, and shall be received on a vote of a majority of the —~ “members present, in favor thereof. The only ceremony of ere - introduction, shall be the s signing of this Constitution, and the payment into. the Treasury of the sum of $5, by each male applicant, whose pecnpiery circumstances will allow of such tet : . eet: Meek, member of this Society shall have the pri- erie e of withdrawing his membership at pleasure, and if in baad: standing, shall be entitled to a Certificate form the Clerk to that effect. Any member whose walk and conversation shall be disorderly and calculated to bring reproach upon the Society, shall be privately admonished ther efor, and if obsti- nate, the Society, as the last alternative, shall withdraw their ; ety from such member. a Fay XT —The funds, eich may from time to time, be Piecded by the Society, shall be raised by voluntary contribu- _. tions, assestment on Pews, or in any other way which may | seem pBoe4 to the Board of Trustees « or the Society. ~ Art. XII. —Not ie than five members shall constitute a fe for the transaction of the business of the Society. ~ Arr. XIII The Celebration of the Unpaaweed of Baptism ey, ae mid the Lord’s Supper, and. the ceremony of dedication of children are neither enjoined or prohibited by the Constitution; ae but are left to be regulated by future by-law-enactments, if it peau? be deemed necessary or yosnecians ies Pave: XIV —It Shall te the duty of the Sexton, to keep - . the Church in good order for public service, be in attendance _at each meeting for worship, and to take care of the various apurtenances of the Church; ;—and for the services aforesaid, “he shall be entitled to Dollars per annum, out of any siieys in the Treasury not otherwise appropriated. =e ee XV.—The Stockholders to the original faind 6 of this : = Sociene who have paid their instalments, or who will hereaf- ‘ ter pay the full amount of their stock subcriptions, receive a _ Certificate to that effect from the Clerk and Treasurer, and - + be entitled to all privileges Seiginally granted to such sub- ecribere, ; oe at any regular meeting of the Society-—p se Folge XVI—Thi ‘Constitution shall be r previous one, “and shall so far supercede the cially been designated—but nothing herei ~ ed as to destroy the validity of the act of i der void any contracts or liabilities which d ety by the ormer. “ Rules and Wg a . Wha XVII This Constitution ma 7 be. _- or amended by a vote of two-thirds of the tion so to amend, &c. is submitted in writi ‘ Tegulat 9 or Speen Ben SERMON XXII. : ON DIVINE BENEVOLENCE. There was & rainbow round about the throne, in sight, like unto anemerald. Rev. iv. 3. Professors of the religion of Jesus, I invite your attention this day to the contemplation of the goodness of Almighty God. Perhaps some of you have to pass through the valley of humiliation, like your Master, surrounded with difficulties, dangers, and enemies. Reflect then on the eternal and im- mutable covenant of mercy which Jehovah has made with the Redeemer, on behalf of mankind. By referring you to Genesis, i ix. 12, 17, Isa. liv. 9, 10, and Ezek. i. 28 ; you will perceive the propriety of. selecting my text asa suitable sub : ject for the following discourse. ‘The bow is the token or pledge Jehovah has given to men of his merciful and benevolent intentions towards them. Yea, it is the seal of the eternal covenant of grace, that he will never leave nor forsake the offspring of Adam. This is manifestly evident from the © green appearance of the | rainbow, which indicates the eternal immutability of God’s covenant, and the unchangeable nature of the Divine benevolence. 1. Divine goodness is manifested by animal sensations, which appear to be given solely for the gratification of animals. The more we investigate this proposition, the more abundant evidence will we have of its truth — There is not one of the animal functions whose natural exercise is painful, - nor is there one whose natural use is not productive of real pleasure. Hence it must be inferred that there is more happiness than misery in the present existence. Were it not so, we would see animals tired of existence, and watching for an opportunity, to throw off the burden of life, and return to a state of unconsciousness. But the reverse is the fact. Every exertion is used to prolong life, and protract the season of ‘dissolution. Above, around beneath, the air, the water, every tree, shrub, and leaf, teems with delightful existence. - oT Se ae ee : 121 _ UNIVERSALIST PREACHER. When we consider the fulness and extent of penton: and that i it is scercel i possible to fix the eye on a single spot in the vast universe of God, where there are not life and happiness ; then calculate the sum of enjoyment. What an effort of benevolence! What a display of the goodness of God! ye Man’s nature is designed for some excellent purpose. ‘The noble powers va: by which he. is distinguished, are intellectual, social, and moral. By the first he can observe the beauty and order of nature, investigate the cause ot” its phenomena, and ascertain the laws by which itis governed. He‘ can pe- netrate its secret recesses, and calculate the distances and movernents, oe sur- rounding worlds. His social affections lead him out of himself, and Aisi him to He fellow= creatures; he rejoices in their joy, weeps P their woe, Bn ee himself bound by a thousand endearing ties. His moral faculties unable him to sit in judgment en his own conduct, and distinguish between good and evil. He can hold intercourse with the great Author of his hens ‘aniaens ihonugth & shrouded from mortal vision, he can feel, and of whose presence he has an awful consciousness. - Now, for what end can a being, so wonderfully endowed, he called coe existence? Why such faculties he given him? ‘To adorn and secure the triumph of evil, and afford to the universe an eternal spectacle of majestic desolation, or fallen and perverted grandeur ? No! rather to add to the beauty of the fair creation, by proving that one princible. pervades all, from. the highest to the lowest, and one almighty good God directs all ‘its bporas’ E tions. The highest order of intelligent creatures, who fulfil the highest counsels of the Most High, are filled with that adorable object whom they - serve and contemplate. Why then should man possess a nature which falsifies every appearance, disappoints every hope? A capacity which ena- bles him to soar with the seraph, and a destiny whieh levels him. pemb she ! brute? Fie on the meanness of the thought! From the attributes of the Deity we infer his Senevalleee iy Hike creatures. ° Allevil results from want, weakness, or error. From these three arise envy, malice, hatred, injustice, and every species of immorality. However, esa: imperfections blemish the character of man; they cannot’ be ascribed to the all-perfect Jehovah. The doctrine that. teaches endless sin and misery, or final destruction, supposes either that God is implacable or * man irreclaimable ; but both are manifestly absurd. None can deny that God is appeasable, nor can any deny that infinite. power and wisdom, joined to unbounded goodness, are incapable of reclaiming man. Hence it will — appear from the perfections of God, and the nature mr ‘man, ‘notwithstand- -ing all our present difficulties about the existence of natural and moral evil, that the benevolent Parent of mankind has accomplished the best end by the. best means. Infinite goodness will admit no attr ibute inconsistent with ate self. We need only then a knowledge of the nature of an attribute, to de- termine whether it can belong to the Deity. But if an attribute inlet end- less misery on any being, it cannotbe good ; it cannot belong to God. What- ever makes 2 man more miser able than happy, i is positive evil, eit good Be- ing will always cause an excess of pleasure above pain ; but according to the | ‘doctrine of endless misery, God, the good and just, inflicts an excess of pain — on a great majority of his creatures. Can any human being consider what God 1s, ard what endless misery ae and then affirm that the infliction ? UNIVERSALIST PREACHER. 122 _of the one is consistent with the attributes of the other? Nor are there any traces of a partial God. He made no distinction in the nature of that ex- istence which he gave to mankind, but is alike good to all.. Whatever dif- ferences prevail, are those of degree, and not of kind. Partiality and ca- price are characteristics of imperfection, but cannot be attributed, by any enlightened mind, to the great and eternal First Cause. If our eye be evil, let us not, on that account, charge the deity with injustice. Jehovah’s justice, holiness, wisdom, goodness, and power, all harmonize ; they have been, and will be exerted successfully to a glorious result. ‘There fore let universal acclamations of praise spontaneously burst from all intel- lectual creatures, Alleluia, the Lord God omnipotent reigneth. God's design can be nothing less than the final and perfect happiness of his intelligent creatures. ‘I'he formation of the universe and its superintend- - ence, imply some wise and benevolept design ; for no one can suppose that ‘God would choose evil for its own sake ; evil in hishands must be the instru- ment of good. This doctrine represents the character of Jehovah in a glo- rious, affecting and amiable light. Being infinitely good, wise, and power- ful, what could determine him to call into existence a world of percepient and reasonable beings? Coulditbe caprice? Thatis impossible ; for be- ing infinitely wise, he must act with a determined and wise design. Could it be weakness? hat too is impossible. Could it be to occasion mi- sery ? That also is impossible ; for a Being infinitely wise, good, and happy, cannot purpose misery for its own sake. This would imply a contradiction. Human invention cannot suppose any other object than the bestowment of hj ppimess ; therefore the great motive that induced the Deity to call a world into existence, was the happiness of his creatures. Nor can the design of God be frustrated ; for this would imply a power greater than Omnipotence ; and to change, implies inconstancy, and defect in wisdom. Both supposi- tions are evidently absurd. Therefore, the conclusion that God formed man for happiness, and will bring him to it, follows irresistibly. The nature and design of punisament will not admit the horrid doctrine of destruction, or eternal misery. The only defensible doctfine that can be given of punishment, is the infliction of pain in consequence of neglect or violation ef duty, with a view to correct the evil, or reform the delinquent. Hence all pain in the hand of God is corrective, and should be denominated chastisement. Legislators never dreamed of more than three designs in punishment. 1. The gratification of a malignant passion, i. e. revenge. ‘This cannot apply to the Deity, he is subject to no passion whatever.—2. Example; but the doctrine I combat, supposes all example to be useless af ter death and judgment.—3. Correction, with a view to the restoration of the sufferer. Now all experience supports the assertion that divine punish- ment is correetive, and falsifies the opposite doctrine. I ask, What can render the punishment of sin eternal? If it be replied, sin is an infinite evil, and therefore deserves everlasting destruction. I an- swer, The reply is truly pitiable. If the sin‘of one man be infinite, how ean another add to the infinity? What is infinite cannot be augmented. If then one sin be infinite, there can never be another: and by purity of reasoning, if one man suffer infinite pain and punishment, no more can suf- fer, nor be punished at all. For the first man suffered all the infinite punish- ment due to an infinite demerit; consequently there cannot be more than = ia) > 123 UNIVERSALIST PREACHER. one sinner, nor more than one sufferer in the universe. Therefore, of all — absurdities, infinite sin is the most infinitely absurd ! . Ope RR f Whoever inflicts pain with any other view than the restoration of the of- fender to purity and happiness, is himself more criminal than the person he» unishes. . eh ey x Hence it follows that no more pain can be inflicted by a just God, than — just what is necessary to produce reformation; and this notion of divine chastisement is highly consistent with the declaration of Scripture, which assures us that his anger is but for a moment, but his mercy endureth for- ever. sis hs iil The Scriptures fully testify the glorious good news to all men, that for — them a Saviour is born, a Son given, on whose shoulders is deposed the go= vernment ; and that he will reign till all his enemies be subdued. He was © manifested to destroy the works of the devil, and to make an end of sin by _ the sacrifice of himself; yea, the devil himself will be destroyed by the — mighty Conqueror, Heb. ii. 15. Hence it evidently follows, that if Paul ~ speaks truth, and the oracles of God be regarded, sin, death, hell, and the devil will all be equally, completely, and eternally annihilated, and chased from the works of God, by Jesus the great Restorer. ; ig _ Though we see from the character of the Deity and the observation of his providence, that man was made for happiness, and the Scriptures assure us he shall attain it ; yea, though it be manifest that the universal salvation’ of © all men is the grand scheme the Bible unfolds to our view; yet for the sake _ of some who are dull of apprehension, we shall offer line upon line, precept upon precept. is . 1 tae) Atal Rom. v. shows grace reigning over sin and death, through Jesus Christ our Lord. The gift takes its rise from many offences, and proceeds to univer- _ sal justification, ‘The antithesis will be lost if we admit any thing less than — universal glory and happiness. ‘The “many,” of the 15th verse, and the ‘all men,” of the 12th, are equally extensive, and explain each other. Jn — the eighth ehapter, we find the whole creation groaning for that glorious im- mortality, that abundance of grace which comes by Jesus Christ. : i Cor. xv. 24, 28, contains language clear and decisive, and in my opinion, is alone sufficient to establish the doctrine. The 55, 56, and 57th verses, 4 denote not a barren return to life, but to a glorious immortality, when death. and hell will be destroyed, and all their captivesliberated. === Ephes, i. 9,10. Col. i. 19,20. Matt. xxvii. 18. John, xvii. 2. All - fulness of gifts and graces are given to the Saviour, that can be necessary to. _ restore a sinful world; for this end he-was manifested, 1 John iii. 8; andif we compare Psla. viii. 5, 6. Heb. ii. 6, 9, we will find that he is triumph- antly successful. To effect the prosperity, universality, and glory of. the ' Mediator’s Kingdom, God’s wisdom, power, and truth are engaged, Isa. xiv. _ 23. Hence’ Jesus having died for all men, God, through him, becomes the Saviour of all men without exception. 1 Timothy i. 4, and iv. 10,— Titus ii. 11. | ey Universal Salvation is plainly taught. At ae 1. By all those passages of Scripture which represent God as the common Father of mankind. . Isa.flxiii. 16.“ Doubtless thou art our Father, though Abrabam be igno- rant of us, and Israel] acknowledge us not; thou, O Lord, art our Father, “— - UNIVERSALIST PREACHER. 1¢4 our Redeemer.” Mal. ii.10. “Have we not all one Father? Has not one God created us?” [phes. iv. 10. ** One God and I’ather of all,” &c. 2. By au those that declare him good and merciful. : Ex. xxxiv. 6,7. ‘The Lord Goa mérciiu! and gracious. Keeping mer- cy for thousands.’’ Luke vi. 36. ‘ Be ye merciful, even as your Patuer js | merciful.” Psa. cxviti. Ji 5. ‘His mercy endureth for ever,’ &c. 3. By all that tell us his anger is but for a moment; that he will not chide continually, nor keep his anger forever. Psa. cill. 8,9. The Lord is merciful and gracious. chide, nor keep his anger for ever.” Micah vii. 18. ‘** Whois a God like unto thee? He retaineth not his an- ger for ever, because he delighteth in mercy.” Isa. liv. 8. “Ina little wrath i hid my face for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord, thy Redeemer.” Psa. xxx. 5. endureth but fora moment.’’ Isa. lvii. 16. nor will [ be always wroth.”’ ‘ 4. By all that assure us God wills not the death of sinners. Ezek. xvii. 23. ‘‘ Have I any pleasure at all that the wicked should die ? saith the Lord God.” 1 Tim. ii. 4. “ God our Saviour will have all men to be saved.*’ 5. By all those which teach that his counsel will stand, and he will do all his pleasure. Isa. xlv. 23. “I have sworn by myself, the word is gone dat of my mouth in righteousness, and will not return.”” xlvi. 10. ** My counsel shall stand, and I will do all my pleasure.” Ivii. 9,10. “Ihave sworn, my kindness shall not depart from thee, neither shall the covenant of my peace be remoy- ed, saith the Lord that hath mercy on thee.”’ ® 6. By all that represent the blessings of Christ’s mediation, and the gos- gel covenant as extending to all men without exception. John iii. 16. ‘* God so loved the world that he gave his only begotten Soni that whosoever believeth on him should not perish.” 1 Tim. ii. 5. “ One Mediator, who gave himself a ransom for all.’? Col. i. 20. peace through the blood of his cross, to reconcile all thin ther they be things in earth, or things in heaven.” 7. By all that command us to do good to all men, to pray for all, and thereby become perfect, as our Father whois in heaven. 1 Tim. ii. 1. I exhort that prayers be made for all men; for this is ac ceptable in the sight of God.” Matt. v.44, 48. “ Love your enemies, do good to them that hate you, and pray for them who persecute you. perfect, even as your Father is perfect.” 8. By all that represent the state of the moral world as approximating towards perfection, and all intelligent beings joined in one chorus, ascri- « bing glory and honour to him that sitteth on the throne, and to the Lamb for ever. ‘ He will not always “ His anger ‘“*T will not contend for ever, “ Having made gs to himself, whe- Be ye Isa. xxv. 6, 7. “The Lord of hosts will make unto all people a feast of fat things. He will destroy the covering cast over all people, and the veil that is spread over allnations.’’ Heb. vii. 11, ** They shall not teach every man his neighbour, saying, Know the Lord, for all shall know me, from the Jeast to the greatest.”” Zech. xiv.9. “The Lord shall be King over all the earth: in that day there shall be one Lord, and hisname One.” Rev. xi. 15. There were great voices in heaven, saying, The kingdoms of this world a , ai 125 | UNIVERSALIST PREACHER. te are beeen the kingdoms of our Lord and _his- Christ; and he shall reign for ever and ever.’ xxii. 8. “There shall be no more curse.’”’ v.13, 66: ‘Every creature in heaven, earth, under the earth, in the sea, o all that are in them, heard I saying, Blessing, and honour, and glory, and power, be - to him that sitteth on the ironies and unto the Lamb folfe ever and ever.’ | If you continue to believe the heart-rending, God-dishonouring dogma of endless torment, I beg you to say, you believe God has chosen you, and a few others, to heayen and happiness, and through some capricious: notion, dcom- ed the vast mass of his creatures to never- ending misery ; but do not disgrace the Scriptures by bringing so malignant a char ge against them, as to. repre- sent them teaching sucha notorious libel on all ‘the perfections of Deity. But it. will be asked, Do not the Scriptures declare that the punishment of the wicked will be eternal’? ? J answer, our translators use the phrases ever- lasting punishment, everlasting destruction, but without any authority, The original word is aronros, from the noun aon. If then we ascertain the just meaning of ston, we shall understand the: sense of ALONILOS, as correctly. as we know the words daily, weekly, yearly, by the terms day, week, year. Now AION occurs above 10U times in the Greek Testament ; F in 70 places it clearly signifies a limited time. The proper sense of aron is age. Hence Christ says, The children of this : ATON are wiser than the children. of light,” Luke xvi. 8. ‘The children of this ation marry,” Luke xx. 34. ‘The phrase ‘this AION,” occurs 22 times in the New-’Testament, and necessarily stands oppo- sed to some other AION ; as this Aion and that which is tocome. Homer uses AION for LIFE, or the aGE of a man. liliad iv. 478. . Short was. his Aton, taken offas he was by the spear of the magnanimous Ajax. liad y. 685., Then may Aion forsake me in your city, Iliad xvi. 458, When his aron shall have left him. The word in the above passages from the Testament and Homer, cannot mean eternity: and 1 boldly assert it never has: such 7 an extensive signification. The true radical idea is constant. Thus aronion fire means a constant burning, such as that of Gehenna. The fire on the Jewish altar was to burn for ever, that is, to be constantly and continually burning. Sometimes it signifies lasting, as the fire of Sodom, which we are told, lasted 2000 years. I shall briefly show the absurdity of translating this eternity, or its adjective eternal. We read, Heb. ix. 26. «The end of the » AIons ;” andin 1 Cor. ii. 7. * Before the arons began.” Can then eternity havea beginning, and will it have anend? If aron mean eternity, what will Atons of aINos mean, but eternities of eternities ? Surely such language is absurd and ridiculous. Where then is the foundation on which to build fhe monstrous and absurd doctrine of eternal punishment ! The advocates of eternal torments will confidently, though very see, assert, the same word is used to express the duration of the happiness of the righteous; and, consequently, if the punishment of the wicked have an end, so will the enjoyment of the saints. I nephyss Paul speaks of the glory of heaven, as far exceeding Aronton, or eternal, 2 Cor, iv. 17. Daniel tells us, the saints of the Most High shall possess the kingdom through the Atons of Aions, kia eti, and longer; and the Psalmist says, The Lord shall reign through arons of Arons, kai et, and longer. ‘They who turn many to right- eousness, shall shine as the stars through the atons, kai ol and. longer, Van. xii. 3. See also, Ex. xv. 18. Micah iv, 5, &c. Perhaps you say, All must wish the doctrine of Wnivemtlietn were diel, Undoubtedly they must, for none buta real devil could wish otherwise. What- Pie 4 “+ ‘ h UNIV ERSALIST PREACHER. 126 ever men may attribute to doa imaginary spirits which people the regions of darkness and despair, yet all that is good or great, or godlike in the uni- verse, is on the side of clemency and mercy. he opponents of the doctrine must suppose either that God wills not uni- versal happiness, or that-he knows not how ‘to effect it. Against hoth these ~ infamous and wicked conclusions, the whole Scriptures depose. Surely the — believers in eternal misery are confuted by that text which declares, God will not keep his anger for ever. If the’ doctritie of Universal Salvation be not true, the counsel of God miust be frustr ated, and the Deity himself deprived of happiness. Yea, it must follow that all men will ultimately be happy, and God’s goodness and wisdom be thereby vindicated, or universal chaos shall again return, and H eaven, baffled in its design, give up the ungovernable world to Feely 6 stagger, and tumble into its original nothingness ! ! But suppose a man in his thirty years of active life, to be guilty of an ac- cumulation of crimes, more than the history of a whole kingdom for a cen- tury could parallel. 'To have spread ruin and devastation over empires. To have murdered millions of his fellow-creatures for his own gratification. — As every act was a crime, so for every breath he drew, let a bees s torment be awardedj; would not the most vindictive, cry, itis enough? Yet not to this monster alone would you assign such punishments, but to all who fail of the imagimary righteousness which shall inherit the kingdom of God. Still the worst remains untold ; for even to this too heavy affliction eternal misery must be added! Shall it be said, as by the demons of the Inquisition, for the leve of God! Ca}! down fire from heaven and be blameless, but pollute not God's holy name with judgments like these. If this be the light of re- yelation, enter by it the dark profound. See the fiery lake thickly peopled with such beings as we. Behold hatred and malevolence possessing all ; torturing agony filling every limb, every muscle, every nerve. Help your imagination ; fancy you.see all the inhabitants of this large city assembled ; swell your ideas to all the population of the Union, add “Eur ope’s. millions, summon Asia’s myriads, and when Africa has augmented the tide, plunge them all into this state of thankless, thriftless misery ; contemplate them there, and if you have a heart to do it, wish them all immortality! Is thy ser- vant a dog, that he should do so great wickedness? Can it be better to fall into the hands of man, than of God? Since you would abhor yourself if you could but wish this, can you love God whilst you think it to be his plea- sure!! The heathen superstition degraded the Creator, by assimilating him to the creature, but orthodox theology inflicts a much deeper wound on his ‘character. For fallen man, corrupt ashe may be, is not so malignant as to exact an eternity of torments for the least offenee, and refuse to remit the sentence, though the offender manifest the most sincere contrition! - Can a man so think of God, and call him his Father? What would such lan guage be, but the Pierhads of a spirit that mocked its own wretchedness, or the insolent irony with which a slave revenges himself on the author of his oppression ;_ or a libel on their memory who first taught us what are the ten- derness and long-sufferings of a parent’s heart! Great Parent of good, weshall look up, aid confidently call thee Father ! Ocean of eternal love, embosomed in ‘Thee, thy needy, even thine erring children shall find a hiding-place, secure from all those terrific storms which pe infuriated imagination has invented, and blind superstition continues to aaore, - able. Gg eae Se P + 7 > eh . a a oy x “7 Ea A 4 . . ee ee ee 197 _ UNIVERSALIS PREACHER. : _ THE GOD OF .NA Lift your view ae arch of ah 3 above. Behold the sun in all his rolling - ur Sede and the moon by night, i in mild and serene majesty, ‘surrounded i _ host of stars which present to your imagination ant imnieabdble of worlds. Listen to the voice of thunder. Caste eteeeatet she toiope and the ocean. Survey the wonders that fill the earth which you mbzbit- Contemplate a powerful and steady hand, bringing round | p sum- “mer, autumn and winter. in regular course ; decorating this Z ul jy numerable beauties, diversifying it with pemee ; _ forth comforts on all that live ; and, at the same time, overawing ‘the ‘nie ~ with the ore of the meri when it pleases te Cesar let f forth. - he ‘After 5 you hive viewed yourselves as rorrounded with such wcontsing Senisy of - wonders ; after you Long beheld, on every hand, beings whom he made ?_ Syeda waa i the midst of so many great and interesting oe ¥ were brought hither for no purpose but to oe ours brutal, or, at best, im trifling pleasures; lost to all they behold ; lost to all reverence of God who gave . erected this amazing fabric of nature, on which you loc aly and unmeaning eyes ; No: let the scenes whi pehold pre pondent feelings. "Let them awaken you from the degrading in I'centiousness, into nobler emotions. Every object which — ture, whether great or small, serves to instruct you. sect, the fiery meteor, and the flower of spring, the - mountain, al] exhibit a Supreme power, before which you ous gratitude call forth from your souls such s 2 “Lord,” ‘wherever I am, and whatever I enjoy, nee eee, be author " and adore ; all preach the doctrine, all inspire the spirit of je yerence. — ee ee _ Regarding, then, the work of the Lord, det nig vr of nature! May I never forget that I am thy creature and thy this magnificent temple of the universe, where thou hast placed me, z ever be the faithful worshipper, aapriay the setanee Cae the first sentiments of my heart, Blair. > ‘ ~ es al ~ 4 : fe .. sa “ wile ices See "tyrant, armed with almighty power to torment and destroy them, be said to believe in the true God ? in tat God who the Scriptures say, is love ? The kindest and best of Beings, who made all cacaioncs in hal pectin, that he might communicate to them some portion of Keniidenetie hase. pess ! and who pitiefine as « father peti Sos ome Chau _ ? : * a a A . :** "- ’ ay, : . . » _ A , . £ y v¢ gs ; ny Th ie * es _. LECTURE SERMON, | eo we.” . ¥ 4 % : No. 1. : ay P . > ; ad "Delivered at the Lombard street Church, Philadelphia. ‘F . ~ ‘ . “Cana woman forget her sucking child?” —Isatau 49: 15. —. _ ‘ é a a * a va sg 2 . . . ; yer... = , : ’ DELIcHTFUL must it be to every rational mmd, to. contemplate the ways of 7 3 Pp y 4 the wisdom of God in his goyernment of the human race ; for they are with- out partiality and are full of mercy.. Perhaps there is nothing in this lower world, that so clearly displays the unlimited kindness of our common Father _ in Heaven—that is such an unequivocal demonstration of his watchful provi- » dence and tender mercy—as that of implanting in the bosom of woman, such fond affection for her offspring. Man comes into the world weak and help- less—totally unable to care and provide for himself—what then would be his condition, if the mother, on whom all depends, could withdraw her protec- _ tion, and thus deprive her own flesh and blood ef that care, which, by the . laws of her nature, she is bound to render them? Ifwe reflect upon this = subject, we cannot but’ wonder and admire at the plan of infinite wisdom Z _ and goodness, in giving to woman those strong and indissoluble affections, _that prove a shield and buckler to the weak and helpless little ones commit- ted to hercharge. The great Divinity has seen fit, m his wise economy, to connect the well-being and happiness of the parent, with that of the child; » and though the parental duties are exceedingly complicated and arduous, yet in the merciful Providence of the Most High, they are not only rendered tolerable, but pleasant and delightful. It is a source of unspeakable felicity to parents, that they can render the state of their children comfortable—that yr “ they can supply their wants, alleviate: their misery, and sympathise: in all 4 their little griefs. It is God who has thus bound the hearts of parents to F : _ their children with bands that cannot be sundered or broken. Nought but | death can dissolve the ties of parentalaffection. 8 Although much depends upon the father, so far as it respects providing for the numerous wants of his household, yet, te woman is committed the more ; immediate duty of watching over our helpless infancy. As has been well observed, Heaven in creating woman, seems to have confided: man to. her a ceaseless care, and unwearied attention: ‘The cradle of infancy is her pe culiar charge, and her kind compassions cease but with our lives. Herhands _ ~ direct our earliest steps, her gentle voice teaches us to lisp our first expres- sions—she wipes away the first teat we shed—and to her we are indebted for - the chief pleasures of. our lives. All we are, or hope to become, isowing od »: : r + - a *~ . P Aah ‘ . es . : SN ny “he ae " iby a ar ety , e 6 , er ” ‘\¢oa mother’sJove. It has been remarked, that it is impossible to estimate \the debt of gratitude we owe our mothers, for all their cares and sorrows on our account—the influence. of those early lessons of instruction, which they inéulcate, is vastly important in the formation of the character of an indi-. vidual; and they therefore cannot be too careful—too cautious—in giving . the twig ts direction in the earliest season of its growth, that the objects of se their care may learn nothing that they will have to unlearn, when they come to riper years. x ' And how inexpressibly dear is the tie that binds the mother’s heart to the ehild—from the secret springs of maternal affection, flow streams of bliss and joy, pure and undefiled. How tender are the hopes and cares, that are interwoven with her very being—how frequent are the aspirations that rise before the Throne of the Eternal, for blessings on her loved little ones! O _ what are the mother’s joys as she listens to the early words that fall from the hsping tongue of childhood—soft to her ear as the joyous song of birds, when the winter isover and gone! What arethe wild throbbings of un-~ speakable bliss when reposing in her arms, the image of herself—around its lip plays its bright smile—telling of happy dreams, such as guileless infancy only knows! — How ceaseless is her care in guiding’ its first:feeble: attempts 4 to walk alone—to hear its fairy shout—to see its bright and laughing eyes, as~_ she folds it to her bosom in all the overwhelming tenderness of a mother’s: love—ah! these are a mother’s joys—such as mothers only know: . It ‘isnot for man to know this unearthly felicity —he may imagine, but he cannot feel.’ ~ The name of mother, is the refuge and the support of aur early years— — " safe in a mother’s arms, we laugh at danger, and mock at the idle terrors of ' the imagination—we there forget all our little troubles—all our grief and. woe is there hushed, uncared for, and forgotten. A mother’s love’ is from the beginning unchangeably the same. It seemsnot of: this world, ape: oad ' tincture of earth, but seems a spark from that pure flame that burns in the Temple of the Eternal, amid the paradise of God. Ut owesnot its origin to earth and earthly things, but is a pure and holy emanation from the fountain — of purity, implanted in the heart of the last, best, and most perfect work-_ . manship of the Almighty, for the dearest. and wisest. purpose, to’be at the same’time her highest joy, and the safety of her offspring. = 9) 5 » Who can look back along life’s path, and behold it filled with monuments » of maternal affection, without feeling a deep sense of the moral obligations he is under, to love, serve and obey the friend who has been so kind and ten- _ der to us? Whose bosom doesnot swell with gratitude when he reflects — upon the ceaseless care and attention bestowed upon his earlier years ?— How dear the recollection when the cares and ills. of life come crowding upon the mind, when our fondest hopes havesbeen blighted and withered ‘by _, disappointment, how dear the remembrance. of the joys of childhood! We seem to dream again of golden stores. of happiness laid. up. for future life ; then the bright visions ‘that were ours ‘when cradled in our mother’s/arms, _ again flit across the mind, bringing balm and peace to the wounded: spirit. When the'streams of joy are dried’ up, and the green spots in memory’s waste have become parched, blighted, and withered, then the thoughts of « other times, and early days, come over the soul; itis then we remember her ' who loved us, for ourselves. However we may be slandered and abused, ” by those who have’ made lies their refuge—however unheeded all our. tears, sighs, and regrets, by those with whom we are surrounded—yet there is ore Rr y ee’, ® , ‘ am READY 2 o earthly friend whose.love never passes, alters, er changes. Though we may have wandered in the bye places of iniquity, though we may have be- come degenerated and depraved, despised by allmankind, as the offscouring of the earth—the mother knows no differences: We are still the same being that she has so often lulled to repose—we are still the child of many prayers, sighs, and tears, and to save us from harm, how willingly would she receive the blow aimed for our destruction. 1s | . Strange compassion this, very like that of the: Most. High—the ‘source of all goodness, and loving kindness. His: backsliding children are as dear'to him, as those who never went astray; and the good shepherd would at any time, leave the ninety and nine; to: bring again’ the ‘one which’ was lost.—. And how striking is the harmony that exists between the Jaw ‘of sympa- thetic natare above, and the brightest and most ‘touching demonstrations. of it in the present world. Weare told that ‘+ there.is more joy in heaven: over one sinner that repenteth, than over ninety and nine just personswhich: need no repentance ;”’ and why ? because the one sinner engrosses more of )their sympathy—because there is more interest excited in ‘his behalf, than in be- half of the ninety and nine just persons. Is not this the case in our world ?) When one of a numerous family wanders among,the: mazy labyrinths of iniquity, and becomes lost to every feeling of virtue or friendship=who then is the object of maternal solicitude? Who is then the object of ‘melan- choly foreboding? Alas! it isher wayward boy—he who turned a deaf ear to her warning voice—he who heeded not her prayers; sighs, or tears—he it is for whom the heart throbs with, bitter agony—sorrow for the lost one seems gathering the fibres of life only to tear them asunder! But he, her‘once sinless boy, now an outcast ina land of strangers, hears not the morning and evening supplications—he hears not the prayers for his safety, offered ‘to that God whom he has forsaken. Could the mother bring him back to his duty, and his home, how willingly would she part. with her choicest treasures—I had almost said, with all her other children, who never left their father’s house! And will the God of heaven, do less for his children, than the moth- er who was our nurse ? Give the mother the power to bring her son to himself, to happiness, and to virtue, and how long would she allow him to be miserable? Mothers, ask yourselves, which would you do, had you all power over the heart of that child of guilt,—sinful as he is, bad as he has become,—say, would you thrust him deeper down the dark glen of iniquity, or raise him to light, life, and joy? Say, when all your other children were beseeching you, with prayers and tears to save him, would you let him perish without a single effort? O,I need not ask what a mother would do—but christians seem at a loss te know what Gop will do!!! They can even doubt, that notwithstanding there is more joy over one sinner that is brought back to virtue, than over ninety and nine perfect ones, yet, that the joys of heaven will ever remain in- , complete, and imperfect, because the Father of our spirits either cannot or WILL Not, bring again all those who may have wandered, but leave them a prey to the evil one !—Without once raising his all powerful arm for their emancipation ! But what says the image of a heavenly Father’s love in the mother’s heart —the brightest emblem of his own benevolence? It says if God loves his backsliding children with halfthe fondness that I feel for mine, and if a word, a look, the raising of a finger will save them—methinks he will hardly roast | } ‘them in a lake of fire, with demons and fiends, in a world without end! No, he will-heal their backslidings and will love them freely, he is not willing that any should perish ; he has no pleasure in torturing the helpless beings he has forced into existence, but w1Lt HAVE all men to be saved. 3D .. Mothers, when one of your family is languishing under the power of di sease, is not that the one who engrosses all your care, and monopolizes for a time the attention of allaround? Give the mother, on whose aching bo- som the head of the invalid reposes, give her the power of removing the dis- tressing malady, and:-how long would he rend her heart with his groans ?— Remember there is balm in Gilead, there is a physician there, who came not to cure the whole, but they that are sick ; to heal all our moral maladies, our sickness, and. diseases, whois the propitiation for our sins, and not for ours jonly, but for the sins of the whole world. Ask yourselves if hewho laid down: . - ~ “oT wh a f : a - Dube University Library DURHAM NORTH CAROLINA L. B. Cat. No. 1137 - Photomount Pamphlet Binder Gaylord Bros. Makers Syracuse, N. Y. PAT. JAN 21, 1908 CALL NUMBER Date (for periodical) 289.1 C477 P19126 University Libiu.,