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​FAMILIAR LETTERS
. TO A
BROTHER;
IN
TWO SERIES:
ON TIE
FINAL RESTORATION
of
All Mankind
TO
HOLINESS AND HAPPINESS;
THROUGH A RIGHTEOUS JUDGMENT,
AND AN EQUITABLE RETRIBUTION.
BY DANIEL PARKER,
Pastor of the First Restorationist Church, Cincinnati
CINCINNATI:
PRINTED BY C. W. THORP.
1844.
Entered according to Act of Congress, in the year 1844, by
Daniel Parker, in the Clerk's Office of the District Court
of Ohio.
TO THE
FIRST RESTORATIONIST CHURCH
OF CINCINNATI,
THE FOLLOWING PAGES ARE RESPECTFULLY
DEDICATED
BY THE AUTHOR,
WITII GRATITUDE FOR ALL THE EVIDENCES OF
ATTACHMENT, so OFTEN MANIFESTED.
May their perusal tend, not only to strengthen the
bonds of mutual affection, but also prompt to grea-
ter diligence in disseminating the principles of broth-
erly love and christian charity toward others of a
different faith,—thus carrying out in practice, the char-
acteristics of RESTORATIONISM.
This offer of respect, to the bretheren and sisters,
becomes the more proper from the fact, that amidst
all the difficulties they have had to encounter from
surrounding prejudice and misrepresentation, they
have encouraged the publication of what is here ten-
dered to their acceptance.
It should also be remembered, that this little Church
DEDICATION.
is the only one of the kind, known by the writer, to
exist in the Mississippi Valley, as the little cloud,
seen by Elijah's servant, “like a man's hand” Ist.
Kings 18:44, rising in the WEST: (the Mediterra-
nean Sea, out of which it arose, lies west of Mt.
Carmel, from which the little cloud was seen.)
May it spread like that, and covering the moral
heavens, send forth refreshing showers of truth until
the “ desert shall bud and blossom as the rose."
Mount Hygiene
April 1844.
DANIEL PARKER.
PREFACE.
Although the following letters were not
written originally for the press, the writer offers
no apology for their imperfection or publication;
hoping they may subserve the cause of truth, and
tend to correct false impressions in reference to
RESTORATIONISM; (a sentiment but little under-
stood by its opposers,) they are sent forth to
make their way, as the Author has done, upon
their own resources, through the crowd of diver-
sified opinions.
No one will say the subject is unimportant;
for whatever relates to our eternal destiny must
surely be of the highest importance.
The present mode of existence being short
and uncertain, compared with eternity, it is our
solemn duty to examine all the evidence that
can be brought to bear upon the subject.
There can be only three possible destinies for
P
VI
PREFACE.
human beings:-one is, to be eternally miserable;
-a second, to be destroyed or lose their conscious
existence;—and the third is, to be restored from
sin and sorrow to holiness and happiness. The
latter, is advocated in these familiar epistles, it
is hoped, with a becoming spirit and due respect
for the opinions of others.
The lovers of truth will not reject it for com-
ing in a plain dress, as the charms of real beauty
are better appreciated in a simple garb.
The limits of this little book do not admit of
bringing forward all the proofs which might be
adduced in favor of the doctrine advocated, nor
of considering all the objections which may be
urged against it. The object is to present, in a
concise manner, some of the most prominent
objections, and answer them; together with a
few reasons for adopting a faith “every where
spoken against.”
The reader should not expect therefore, that
every difficulty will be met and removed, and
the writer has no expectation that every reader
will arrive at his conclusions; nor does he think
PREFACE.
VII
the salvation, either of himself or others, depends
upon the adoption of his doctrinal views; but
that “repentance toward God, and faith in our
Lord Jesus Christ” with obedience to his com-
mands, will ensure to all who comply with
these terms, an exemption from condemnation
in this life and in the life to come.
It would be uncharitable indeed, to conclude
that all must be lost who do not believe in our
peculiar theory. Still, it is a great blessing to
know the truth respecting the character and
purposes of God, as our dispositions and practi.
ces will be likely to accord with our opinions.
That both the reader and writer of this book
may so live, as to have a conscience void of of.
fence before God and man, is the devout prayer
of the
AUTHOR.
FIRST SERIES.
LETTER 1.
Mount Hygiene, Clermont Co. Ohio;
July 20th. 1841.
U
DEAR BROTHER:
You seem to think
that if the Restoration doctrine be true, there is
no need of religion; that is, if the human family
is all to be made holy and consequently happy,
there is no need of their being purified from sin.
Such a supposition arises from a misconception
of the sentiment. You might as well say, that
because the Lord has declared, that “ every knee
shall bow and every tongue confess,” therefore
it is not necessary there should be any bowing
and confessing.
The doctrine is not, that mankind will be saved
in Sin, but from Sin. Neither do Restorationists
believe that any thing but the Spirit of God in
Christ can, or will cleanse the soul from moral
pollution, but believing as the Scriptures declare,
that “God will have all men to be saved and
come to the knowledge of the truth,” Ist Tim.
ON RESTORATIONISM.
2: 4; and that Christ came into the world, suf-
fered and died, to accomplish that will; he must
either succeed or be disappointed.
Restorationists think that as he has “ all pow.
er in heaven and earth,” Matt. 28: 18, and is
the “ Power of God and the Wisdom of God"
he cannot be frustrated in carrying out the di.
vine purpose; but must ultimately succeed in
o subduing all things unto himself” Ist. Cor. 15:
28," through the blood of the cross," Coll. 1. 20.
Yet this universal subjugation does not conflict
with the idea of a righteous retribution according
to our works; nor does it follow that every one
will receive the same reward; for that is to be
66 according to the works,” and the works being
limited; the rewards to be according to them,
must be limited also.
It will be asked then, will the rewards of the
righteous be limited ? It is answered yes; be-
cause their works, however good, are still limited.
On what principle then, we shall again be ask-
ed, will Eternal Life be enjoyed? The reply is,
on the principle of a gift; no one deserving it
on the ground of works, “ lest any man should
boast." Eph. 2: 9.
Will every one then receive a full reward in
this life and all be equally happy at the general
FAMLIAR LETTERS
I
resurrection ?-Restorationists say not. They
believe that those who live and die in sin, will
rise to condemnation; that the degree of con-
demnation and suffering will be proportionate to
the degree of guilt in each individual; that the
Eternal state does not immediately supervene.
But that the Resurrection, Judgment, and Ret-
ribution, though they will take place in a future
state, it is not properly the eternal one, but
belongs to that kingdom which will be exhibited
when Christ comes the second time, or last dis-
pensation of time: that before this kingdom will
be given up to the Father, all will stand “ before
the judgment seat of Christ to receive the
things done in the body," 2 Cor. 5: 10: then, a
righteous retribution will be awarded to each
class. The present is therefore, the state of pro-
bation, and the time of the Saviour's second
advent, will be the season of retribution. The
two terms probation and retribution are by no *
means synonymous; the former signifying a
state of trial, and the latter, that of rewards in
reference to the manner of our using that state
of trial.
For want of seeing this difference, some sup-
pose that Restorationists hold to a second proba-
tion. They do hold, however, that where crea-
ON RESTORATIONLSM.
13
tures are so circumstanced that they cannot know
the truth in this life, it will be communicated to
thein in another; but there is no guilt without
wilful transgression.
Why then should my Brother conclude that
iſ misery should come to an end at some future
unknown period, there is no need of being reli-
gious now?
I confidently trust that when those who now
oppose the Restoration sentiment lay aside their
prejudices and give to the subject that careful
and prayerful attention its importance demands,
they will discover higher motives prompting to
religion than the fear of Eternal Torments.
You may possibly hear from me again on this
interesting subject when I have leisure to write;
until then, you may rest assured my daily prayers
will ascend to the merciful Creator for your
present and future prosperity.
Adieu,
D. P.
4
FAMILIAR LETTERS
LETTER II.
Mount Hygiene, July 24th, 1841.
DEAR BROTHER:
In a former letter, I
considered the common, although erroneous
conclusion, that a belief in the final Restoration
superseded the necessity of present religion, and
remarked that such an idea arose from a mis-
conception of the sentiment.
My reason for commencing our correspon-
dence with a consideration of this objection is
because it presents itself among the first, to those
who take but a superficial view of the subject. --
There are other objections which I consider
much more weighty, although to my mind, not
insuperable;- such as the strong and terrific
terms used in Scripture in reference to future
punishment; for instance, the words everlasting,
forever, forever and ever &c.; which, at first
view, seem to indicate ceaseless perpetuity.
11
ON RESTORATIONISM.
15
Had these terms been always used by the in-
spired writers, in an unlimited sense, there would
be an end at once to the controversy; or rather,
the controversy would never have been commen-
ced. But as we find them frequently applied
to subjects of a temporal nature, in the Bible,
we can ascertain their import only by the nature
of the subject to which they are applied.
When therefore, the expressions are used in
reference to the Priesthood of Aaron, the Cov-
enant of Circumcision, the possession of Canaan
by the Israelites, and even to the mountains and
the hills; they can not be properly understood
in an unlimited sense. But when applied to the
Almighty; or his ways, the signification should
not be limited, for the very plain reason, that
the subject is not.
This position being settled, the next enquiry
should be; do these awful denunciations, so often
put forth in the Bible against the ungodly, refer
to their eternal destiny in the immortal state, or
to the condition in which they will find them-
selves at a future period of time, within the
bounds of the mediatorial kingdom of Christ ?
On the solution of this question depends very
much, the decision of the controversy between
Restorationists and their opposers. It is there.
16
FAMILIAR LETTERS
fore, a question of great importance, and should
be examined with care and candor.
The limits of a letter are too contracted to
admit of a thorough examination of this point.
I will however cite a few passages which clearly
shew the distinction between the limited and
unlimited kingdom. Ist. Cor. 15: 24, “Then
cometh the end, when he shall have delivered up
the kingdom to God, even the Father; when he
shall have put down all rule and all authority
and power.” Verse 28, “ And when all things
shall be subdued unto him, then shall the Son
also himself be subject unto him that put all
things under him, that God may be all in all."
Rev, 3: 21. “ To him that overcometh will I
grant to sit with me in my throne, even as I
also overcame, and am set down with my Father
in his throne.”
There are many other similar passages which
an attentive student of the Sacred Oracles will
readily recognise, as shewing this important dis-
tinction, without a proper understanding of
which, the most sincere minds, however piously
devoted, will labor under great difficulty.
If then it can be made apparent, that the
Resurrection, Judgment and Retribution, are all
to take place before the kingdom is given up to
.
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+
ON RESTORATIONISM,
17
7
the Father; we shall be able to see how all the
terrible threatenings of God, against the impen-
itent, may be executed through the administra-
tion of the Son, during his reign as Mediator,
without including the dreadful idea of perpetual
never ending misery.
In some future communication, should I be
spared, you may expect to see other branches of
this important subject noticed. Until then, I
remain your affectionate biother, not only in the
flesh but I trust also, in the Lord.
Adieu,
D. P.
2*
18
FAMILIAR LETTERS
LETTER III.
Louisville Ky. July 29th. 1841.
Sot
Dear BROTHER:
ALTHOUGII no reply to
my former letter has yet come to hand, I con-
tinue to address you on the same subject; it
being one that lies nearest my heart, and con-
cerning which, I am anxious you should have a
correct understanding.
The many false representations made by those
who oppose the Restoration doctrine, render it
necessary that a correct view of it should be
presented, and also that the objections brought
against it, should be met and treated with candor.
I will therefore, in this epistle, take notice of
that one predicated on the sin against the Holy
Ghost.
The objector asks, how can those ever be
brought into heaven, whose sin will not be for-
given neither in this world nor the world to
ON RESTORATIONISM.
19
come? Matt. 12: 32. Answer: This text is,
by some learned commentators, said to have
reference to the Jews, who in the time of Christ,
sinned against the Holy Ghost, by imputing his
miracles to the agency of Belzabub; and that the
Saviour meant, they should not be forgiven in that
age, nor in the age following. The original Greek
word rendered world in our translation, they say,
might have been as properly rendered age.
How this may be I can not say, not being my-
self acquainted with the original language; but
as it is said in Mark 3: 29, that this sin hath
never forgiveness, we must seek another solution.
We will then suppose that the Jews are not
exclusively those who have committed that sin;
but that any one rejecting the evidence of truth,
sent home to the conscience by the convincing
power of the Holy Spirit, commits the sin unto
death; 1 John 5: 16, which I understand to be
the same sin, and the death mentioned in this
text, to be the second death. If then, the sinner
die the second death, as the penalty for commit-
ting that sin, it would be improper to say he is
forgiven; because when a culprit is forgiven, he
does not suffer the penalty at all, but is exemp-
ted from it altogether. Take the following as
an illustration, suppose a man commit an offence
20
FAMILIAR LETTERS
for which he is condemned to suffer ten years
imprisonment; if his crime be forgiven, he does
not suffer that punishment,-if not forgiven, he
does. Suppose again, that after he has endured
the full amount of what he deserved for his
crime, the governor should give him a generous
present; would it follow that he had been forgiv-
en the crime for which he had suffered; or that
by suffering, he had paid the governor for the
present !--not at all. The punishment was what
he deserved for the crime he committed. It
was no equivalent for the gift;—that being a
spontaneous act of mercy on the part of the
donor.
So the misery which the wicked will suffer,
will only be a just retribution for their past
sins, and constitutes no claim on God for deliv-
erance, which when effected, will be on the
principle of Grace, and not of debt.
Restorationists believe that some will die the
second death, but do not think it will be endless
misery. They suppose it will consist of extreme
suffering in future, arising from a consciousness
of guilt cuatracted in this life; yet, as the last
enemy is to be destroyed, lst. Cor. 15: 26,
which is Deuth, and the second death being
later than the first; it must be the last enemy.
ON RESTORATIONISM.
21
Y
..
If so, and the last enemy will ever be destroyed;
it follows, that its subjects must be delivered
from its power; and as death is not a creature,
but want of life in a creature; there is no way
of destroying death but by giving the creature
life. Should the second death prey upon its
subjects to all eternity, how can that declaration
be fulfilled, recorded in Rev. 21: 4, 5 ? “ And
God shall wipe away all tears from their eyes;
and there shall be no more death, neither sorrow,
nor crying, neither shall there be any more pain:
for the former things are passed away. And he
that sat upon the throne said, Behold, I make
all things new. And he said unto me, Write:
for these words are true and faithful.”
My brother is perhaps not satisfied with what
I have written on this objection; because it is
said in the passage quoted from Mark 3: 29,
that those who commit that sin are in danger
of eternal damnation. On this point my igno.
rance of the Greek obliges me to rely on what
others say:--they tell me, that the word trans-
lated here Eternal, is the same as that rendered,
in other places, by terms which do not imply
endless duration. If this be true; we are still
left, as in other cases, to determine its import
· by the nature of the subject.
n
22
FAMILIAR LETTERS
It appears to me therefore, that our decision
should rest on some surer basis than the use of
any one word; especially one which is used in
different senses, and that if the inspired writers
had intended to convey the idea of interminable
woe, they would have used such language, as
could not have been misunderstood, and not such
as is often applied to things of a limited nature.
In my next you may expect something more
on the objections made to the doctrine of the
final Restoration; until then, believe me
Your affectionate Brother,
D. P.
ON RESTORATIONISM.
23
LETTER IV.
Mount Hygiene, Aug. 6th. 1841.
DEAR BROTHER:
Having in my last letter,
considered the sin against the Holy Ghost, and
given what appeared a reasonable solution of
that subject; I thought that you might want to
hear what could be said, by a Restorationist,
about paying the last mite, Luke 12: 59, or as
it is in Matt. 5: 26, uttermost farthing.
The objector says, the impenitent sinner being
turned into hell an insolvent debtor, and forever
sinking deeper and deeper into debt, will never
be able to pay, and therefore can never come
out; or if he should be ever brought out, he
would be under obligations to Hell and Devils
for salvation, and not to Jesus Christ.
Now this all results from not understanding
the subject on which the Saviour is speaking.
Let us now refer to the passages, and we
24
FAMILIAR LETTERS
shall be better able to understand them. Matt.
5: 25, “Agree with thine adversary quickly,
whilst thou art in the way with him; lest at any
time the adversary deliver thee to the judge, and
the judge deliver thee to the officer, and thou be
cast into prison.” Verse 26, “ Verily I say
unto thee, Thou shalt by no means come out
thence, till thou hast paid the uttermost farthing."
Now, turn to Luke 12: 58, 59. “ When thou
goest with thine adversary to the magistrate, as
thou art in the way, give diligence that thou
mayest be delivered from him; lest he hale thee
to the judge, and the judge deliver thee to the
officer, and the officer cast thee into prison. I
tell thee, thou shalt not depart thence, till thou
hast paid the very last mite."
The word magistrate, in the quotation from
Luke, may serve as a key by which to unlock
the whole subject. The adversary to be concil.
iated is the legal creditor, to whom the debtor
should propose a settlement by compromise or
arbitration, without allowing the case to go to
court; because if permitted to take that course,
(as there is no mercy in law,) the debtor will
have to pay, not only the original debt, but also
the interest and costs of suit. Our Saviour
intended by this, to guard his followers against
ON RESTORATIONISM.
25
going to law, and to inculcate the principles of
mutual, honest and peaceful intercourse. In like
manner, Paul deprecates the practice of suing
among christians.“ Brother goeth to law with
brother, and that, before the unjust.” This, to
my mind, is a very simple and plain exposition
of the passages above refered to, which some
think favor the doctrine of endless misery.
But should the objector not be satisfied, and
still insist, that those scriptures allude to the
condition of wicked beings in a future state; he
is requested to inform us, why the word until
is used ? A term like this, expressive of limita-
tion, does not convey the idea of endless dura.
tion; which would have been more clearly con-
veyed by the expression, never come out.
The objector is also desired to say, what will
be the last mite of that which will never end ?
As in my former communications, so in this, I
have avoided circumlocution; wishing to lead
the mind of the objector to discover at once,
that his difficulty arises from a misconception
and consequent misapplication of the passages
on which the objection is founded, without
encumbering the subject with unnecessary ver-
biage.
I am well assured that honest minds are often
26
FAMILIAR LETTERS
led into error, for want of carefully examining
particular texts with reference to the subject
spoken of, and the context with which they
stand immediately connected.
If the explanation given of the foregoing texts
be correct, you can not but see that the objec-
tion falls, and that the passages quoted, instead
of supporting endless misery, teach the duty of
living in peace, and avoiding litigation.
You do right, my brother, in bringing forward
all the objections you can, against the doctrine
in question, for whilst they remain concealed in
the mind,--not seeing how they can be remov-
ed there will be a drawback upon the enjoy-
ment arising from a clear conviction of the truth
of the final Restoration; an event for which all
christians pray, although they can not pray for
it in faith, unless they believe it will take place.
When therefore, the difficulties are all exam-
ined, and we discover how they can be removed
without sacrificing either Scripture or reason;
our faith is no longer implicit, but founded on
satisfactory evidence.
You may look for more letters on this impor-
tant subject. In hope that these simple and
familiar epistles may be acceptable to you, and
praying that we may be preserved from error,
ON RESTORATIONISM.
27
and made free by the truth; I remain, as hereto
fore, your brother in the bonds of christian love.
Adieu,
D. P.
N. B. If the adversary, with whom we are
to agree, is to be understood in a spiritual sense;
will it not follow, that we should agree with the
Devil ? For according to Peter, the devil is the
“ adversary going about seeking whom he may
devour.” 1 Peter 5: 8.“ Be sober, be vigilant;
because your adversary the devil, as a roaring
lion, walketh about, seeking whom he may
devour.” He is therefore our adversary in a
spiritual sense, whom the Apostle commands us
to " resist steadfast in the faith.” Verse 9.
FAMLIAR LETTERS
PAMLIAR LETTERS
LETTER V.
Mount Hygiene, Aug. 7th. 1841.
DEAR BROTHER:
I do not wait, you see,
to receive answers to my letters, or to know
certainly that they are agreeable to you; but
taking it for granted that you will not consider
me intrusive, and being desirous you should
understand the views of a denomination every
where spoken against; I still continue to address
you, occupying one letter with the examination
of one objection.
In this, I shall take notice of a very common
declaration; that there is no repentance after
death, and that as the tree falls so it lies.
Although I have not yet been able to find
exactly this language in the Bible, it is proper
we should ascertain, if possible, its authenticity.
There is a passage in Ecclesiastes 9: 10,
which probably is intended to be quoted. It
ON RESTORATIONISM.
reads thus; “ Whatsoever thy hand findeth to
do, do it with thy might; for there is no work,
nor device, nor knowledge, nor wisdom, in the
grave, whither thou goest.” It however does
not follow, that because there are none of these
operations and principles in the grave, that
therefore there will be no iepentance after death.
Restorationists do not hold that the final
redemption of men will take place while they
are in their graves; but that Christ having pas-
sed through death and the grave, and having
"tasted death for every man, by the grace of God,"
Heb. 2: 9, will deliver every man from their
power; and that their final subjugation will be
effected by the spirit of God in Christ, causing
"every knee to bow and every tongue to swear,"
Isaiah 45: 23; which bowing and swearing is
acknowledging allegiance to God, and as it does
not take place with all in this life, it must in
another. And it is reasonable to suppose that
they will be sorry for their past sins and will
repent of them; not while they are dead, but
after the resurrection.
As to the other part of the declaration con.
cerning the tree lying where it falls, the text
intended to be quoted, I suppose is Ecclesiastes
11:3, to understand which we should read the
3*
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FAMILIAR LETTERS
first and second in connexion. The whole three
read thus; “ Cast thy bread upon the waters:
for thou shalt find it after many days. Give a
portion to seven, and also to eight; for thou
knowest not what evil shall be upon the earth.
If the clouds be full of rain, they empty them-
selves upon the earth; and if the tree fall toward
the south, or toward the north, in the place
where the tree falleth there it shall be.” This
piece of Solomon's writings is intended to set
forth the duty of giving alms, enforced by the
beautiful similitude of the clouds giving out
their contents to nourish the earth; so we should
do to those who stand in need, not only because
it is right to do so, but also because we know
not what evil may befall us. We may ourselves
stand in need of assistance, although we may
now be above want, misfortune may overtake
us. We should therefore, “ do good as we have
opportunity” to those in want, trusting in God,
who will not forget “our labors of love;" but
in his kind providence will amply reward us,
although it may be “ after many days.” .
The fallen tree is then brought in by way of
contrast, the more strongly to enforce the duty,
as though he had said; cast your bread upon the
waters, or bestow charity on the poor, it will be
ON RESTORATIONISM.
31
IITM
restored to you in some way at a future period.
It will not be like a tree that falls to the earth,
which will lie where it falls, whether it be to-
ward the south or toward the north. You see
brother, what becomes of the objection abovo
noticed.
Still, according to Restoration principles,
mankind will be found at the Resurrection, in
the same moral state in which they die, unless
they experience a change in an intermediate
state between death and the resurrection. On
this subject there is a difference of opinion
among Restorationists;—some believing in a
conscious intermediate state,--and others, con-
sidering it an unconscious state. But all hold-
ing, that without a change of moral condition
in those who die in sin, there can be no Resto-
ration for them.
Those who oppose the sentiment, take it for
granted, that the eternal condition of every in-
dividual is fixed the moment he dies. If this be
so, the doctrine falls at once; for common sense
teaches, and the Scripture declares, that “ with-
out holiness, no man shall see the Lord.” But
admitting the common orthodox view, what
need is there of a future Judgment; it can not
alter the condition of any? And what becomes
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1
of all infants, together with all the myriads that
have never heard of the Saviour in this life,
(being so circumstanced as to render it impos-
sible they should;) are they all to be swept
away with the besom of destruction ?
If a knowledge of God and Christ be essential
to salvation, such knowledge must be communi-
cated in a future state, or they must all be lost.
The mind revolts at such an idea. This is a
very serious point, and should be well considered.
Hoping that we shall all arrive at the truth
on this, and every other branch of the doctrine,
I bid you adieu, with my sincere prayers for
your present and everlasting happiness.
D. P.
ON RESTORATIONISM.
LETTER VI.
Mount Hygiene, Aug. 10th. 1841.
Dear BROTHER:
I am still occupying my
leisure moments in writing to you, and finding
no subject more worthy of attention than the
one on which I have already written five letters,
shall make no apology for continuing to bring
forward and answer to the best of my abilities,
the most popular objections against that faith
which you know I have for many years advo-
cated.
You have no doubt often heard our opposers
bring up that passage in Matt. 3: 12, which
speaks of burning up the chaff with unquench-
able fire. The verse reads thus, “Whose fan
is in his hand, and he will thoroughly purge his
floor, and gather his wheat into the garner; but
he will burn up the chaff with unquenchable
fire." These are the words of John the Baptist,
FAMILIAR LETTERS
speaking of Christ, whose work should be effec-
tual in separating what is valuable, from that
which is worthless; and are supposed to relate
to the final separation of the righteous, intended
by the wheat, from the wicked, intended by the
chaff: that gathering the wheat into the garner,
signifies receiving the saints into heaven; and
burning the chaff, signifies dooming the sinners
to suffer eternally in hell fire.
Now let us examine this exposition analogi-
cally; for it will be admitted, I presume, that
the language of the text is figurative, and that
all figurative language is founded on analogy.
Then, if the chaff mean wicked people and is to
be burnt up; it will follow, that wicked people
will be destroyed, and of course the passage can
not prove endless misery; for recollect, it does
not say the chaff will always be burning, but
“ will be burnt up.”
Here the text fails to prove what the objector
aimed at; but clearly proves, according to that
exposition, the doctrine of Annihilation.
There is, to my mind, a great absurdity in
supposing the chaff to mean the souls of wicked
people; because we know that sinners may, and
often do become saints, by being converted from
sin to holiness, and translated from the kingdom
ON RESTORATIONISM.
35
of Satan, to that of God; but who ever heard
of chaff being converted into wheat? The
analogy fails therefore, in this view of the sub-
ject, not only in reference to the chaff, but also
to the wheat; which according to the foregoing
hypothesis, must have been once, all chaff.
Now I will give you what strikes me as the
true meaning of the passage, and you can judge
for yourself.
John the Baptist was sent as the forerunner
of Christ. His mission, although of divine au-
thority, was temporary; and compared with that
of the Saviour, was imperfect. He says in
verse 11," I indeed baptize you with water unto
repentance; but he that cometh after me is
mightier than I, whose shoes I am not worthy to
bear: he shall baptize you with the Holy Ghost,
and with fire.” This fire I understand to be the
Spirit of God, who is said, by the apostle Paul,
to be “a consuming fire,” Heb. 12, 29; and that
its operation upon the souls of mankind, through
the gospel economy, will separate therefrom
(and that thoroughly, not partially,) all the evil
that attaches to them in this fallen state: and as
all souls in this world are enveloped in evil, 80
all wheat, while growing in the field, is envel-
oped in chaff; and as the farmer uses the fan for
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FAMILIAR LETTERS
separating the one from the other, so the Sav-
iour is represented as engaged in the work of
purifying the world or purging his floor; gather-
ing the valuable grain or soul (which is his
workmanship,) into the garner, or kingdom of
heaven, and consuming the chaff or evil by the
operation of divine fire-the only fire that is,
strictly speaking, unquenchable. Thus verifying
the words of the prophet Mal. 3: 2, " But who
may abide the day of his coming, and who shall
stand when he appeareth ? for he is like a refiner's
fire, and like fuller's soap.” The first, a purifier of
metals; the last, of cloth; and selected by the
Prophet to illustrate the process by which the
salvation of mankind will be accomplished-thus
enforcing the great truth that " without holiness
no man shall see the Lord," and that there is no
salvation in sin.
I have thus briefly stated two explanations of
Matt. 3: 12, leaving you to determine which is
most agreeable to reason and scripture. If my
view be correct, instead of the passage being
opposed to, it is much in favor of the Restora.
tion faith. .
As time and opportunity are afforded, some
other objections to my sentiment will furnish
matter for other letters; still cherishing towards
ON RESTORATIONISM.
you the same fraternal affection, and praying
God to prepare us, by the operation of his holy
Spirit, for a closer communion with himself, and
with his Son Jesus Christ; I close this epistle.
D. P.
FAMILIAR LETTERS
LETTER VII.
Mount Hygiene, Aug. 1lth, 1841.
VO
DEAR BROTHER:
You will not, I hope,
think my letters come too frequently, or suppose
that the object is other than a desire on my part,
to remove from your mind the difficulties I know
so well how to appreciate; having long since
passed through the same myself.
If the doctrine of the final Restoration of
mankind can be proved true, it surely must af-
ford great joy to every pious heart; and no good
reason can be given why it should not be exam-
ined, and the objections brought against it,
removed if possible. I will therefore in this,
attempt to answer one more, founded on Mark
9, from verses 43 to 48, inclusive.
The stress of the objection rests in the expres-
sion," where their worm dieth not, and the fire
is not quenched.” Although this declaration is
ON RESTORATIONISM.
39
of terrific import, and strikes one at first as fur-
nishing an incontrovertible objection to the
sentiment I am advocating; yet we find the same
language used by the prophet Isaiah, in the last
verse of the last chapter, in reference to tempo-
ral punishment. It reads thus, “And they shall
go forth, and look upon the carcasses of the men
that have transgressed against me: for their
worm shall not die, neither shall their fire be
quenched; and they shall be an abhorring unto
all flesh,” I presume no one will say that this
text proves the eternal misery of those men
whose carcasses were to be an abhorring unto
all flesh. It seems that this dreadful judgment
was to take place while men were in the flesh.
Their carcasses were to be loathsome to men, in
the flesh; and if such can be the condition of
men in this world, we need not be surprised
that similar language should be applied to the
impenitent, in another.
I can easily conceive how the expression may
be strictly true, without supposing that those of
whom it is affirmed must necessarily be in such
a state without end. Can not a being be in a
condition where there is no alleviation, no cessa-
tion of distress, as long as he is in that condition;
and yet be afterward delivered from it ? Sup-
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FAMILIAR LETTERS
pose that I were in a dungeon where the light
shined not, and where there were no comfort;
would it follow, that I must remain there al-
ways ? certainly not: though while I am there,
my distress is not mitigated; or in the language
of the text: “ The worm dieth not, and the fire
is not quenched." The worm, signifying a con-
sciousness of guilt in the sinful soul; and the fire,
the piercing operations of God's righteous judg-
ment. On this principle, and in this view of the
subject, we can see the force of that declaration
recorded in Heb. 10:31. “It is a fearful thing to
fall into the hands of the living God." That is,
in an unprepared state; in that state, where "the
wicked shall cry to the mountains and rocks, to
fall on them, and hide them from the face of him
that sitteth on the throne, and from the wrath of
the Lamb:" Rev. 6:16. Verse 17:“For the great
day" (not eternity) "of his wrath is come; and
who shall be able to stand ?" In such a state of
outer darkness, there will be " wailing, and
gnashing of teeth."
I believe all this; but think it will take place
before the close of time; and under the mediato-
rial reign, before it is given up to the Father;
and not in Eternity; which, according to Isaiah
57: 15, is a “high and holy place.” And this
-
ON RESTORATIONISM.
41
being the only text, in the Canonical scriptures,
where the word eternity is mentioned; I conclude
that all disorder must be done away, before
creatures can be admitted to that holy sphere;
because none, but the humble and contrite, can
enter there: thus reads the text. “ For thus
saith the high and lofty One that inhabiteth
eternity, whose name is Holy; I dwell in the
high and holy place, with him also that is of a
contrite and humble spirit, to revive the spirit of
the humble, and to revive the heart of the con-
trite ones.” And in the verse following, the
Lord says: "For I will not contend forever, nei-
ther will I be always wroth: for the spirit should
fail before me, and the souls which I have made.”
It behooves those who say, that the Almighty
will be wroth, and contend forever; to assign as
good a reason, why he will; as he has assigned,
why he will not.
But some of our learned opposers say, that the
word Eternity is used to express only, the idea
of duration, and not a mode or sphere of exis-
tance; and that in the text (Isaiah 57: 15,) it is
intended, merely to express the perpetual being
of Jehovah. If this be so; then fallen creatures
are as much in Eternity now, as they will ever
be; for surely, they are now within the bounds
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FAMILIAR LETTERS
of duration: and yet, those who oppose us, con-
stantly talk of people leaving time, and going
to Eternity: as though they thought it was a
different state of being; whereas, according to
their hypothesis; it is only duration, a little far-
ther on.
Whether the explanation here given, of the
passage in Mark, will be satisfactory to you or
not, I can not say: it has been presented in the
spirit of christian love; with a desire, that if
erroneous, my brother would give a better: and
believe me to be, as ever, yours in the bonds of
the gospel.
Adieu,
D. P.
ON RESTORATIONISM.
LETTER VIII.
Mount Hygiene, Aug. 12th. 1841.
DEAR BROTHER:
Having in my former
letters, called up, examined and endeavoured to
answer a considerable number of the objections
urged against the belief; and that the whole race
of Adam will ultimately be delivered from sin
and misery: you are perhaps by this time, think-
ing about the case of Judas; concerning whom,
our Saviour is represented as saying, that it
would have been better, had he never been born.
By reading Matt. 26: 24, you will see that these
are not exactly his words; they are as follows:
“ The Son of man goeth as it is written of him:
but woe unto that man by whom the Son of
man is betrayed ! it had been good for that man
if he had not been born."
If a child, previous to its birth, possess a soul,
which can become a subject of eternal happi-
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FAMILIAR LETTERS
...
n
ness; it might be good * for it to die before birth;
for in that case, it would escape all the troubles
in this life; and, in the case of Judas, all the
punishment due to so great a crime as that of
betraying the Saviour. But he, being born,
committed the offence which brought on him
the denunciation of woe; and the Lord said also,
that he was lost.
These are both very strong and appalling
expressions; yet do not necessarily imply never
ending torment; for even the prophet Isaiah
exclaimed, “ woe is me, for I am undone” Chap.
6: 5; and David also, in Psalms 120: 5, says:
“ Woe is me, that I sojourn in Mesech !" So
does Jeremiah utter the same lamentation, 4:
31; “ Woe is me now! for my soul is wearied
because of murderers:" and 10:19; "woe is me for
my hurt!" 15: 10; “Woe is me, my mother, that
hast borne me a man of strife !" 45: 3; “Woe is me
now! for the Lord hath added grief.” The proph-
et Micah says: “Woe is me! for I am as when
they have gathered the summer fruits,” Micah 7:
1. We see then, that this expression is used by.
good men, concerning themselves, when brought
* If a child have no soul, till after birth; how could it be
good for it not to be born; unless it be good, to have no soul ?
ON RESTORATIONISM.
45
into some difficulty. Neither does it follow,
that because he was lost as the son of perdition,
that he must be eternally miserable; for you
must notice, that Christ said he was lost, that
“ the scriptures might be fulfilled," John 17: 12;
that is, lost from the ministry and Apostleship;
which fulfilled a prophecy recorded in Psalms
109: 8, “ Let his days be few; and let another
take his office." This office was taken by Mat.
thias, Acts 1: 26; which office is called, in verse
20, "his bishoprick;" while Judas went “ to his
own place:” verse, 25. It does not say where
that place was; and therefore, no one ought to
say, that it was a place of endless torment.
There are many facts in the case of Judas,
which should be well considered: such as, his
being chosen by Christ; his being commanded to
do quickly, what he was about to do, (that is, to
betray him;) his being one of the twelve apos-
tles; concerning whom, the Saviour said, “ they
should sit on twelve thrones, judging the twelve
tribes of Israel, when the Son of man should be
revealed;" his repenting, and throwing down the
money he had received for his treachery; the
allusion made to him by the Saviour, when wash-
ing the disciples' feet, John 13; intimating the
cleansing of Judas, the foot of that flock; as well
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...
as teaching them humility. But says the objec-
tor, he hung himself; and the Bible says " no
murderer hath eternal life.” So it does, but it
does not say, they never can have it. The Jews
were also murderers; yet the Saviour prayed
that they might be forgiven, and I think he pray-
ed in faith.
But it will still be said, that the last act of
Judas was self-murder; and although he might
have repented of the crime of betraying his Mas-
ter, and might have been forgiven; yet, dying
with the guilt of suicide on his soul; he could not
repent of that, in this life, That is true, and is
to my mind a strong evidence of his liability to
suffer in a future state, to the full extent of his
deserts; yet, I can not see how it proves that he
will suffer eternal misery. Now this objection
would be good against those who deny future
punishment; but amounts to nothing, against a
Restorationist.
When we take into view the necessity of
Christ's death, it is difficult to avoid the neces-
sity of his being betrayed, and if we admit its
necessity; it is still more difficult to discover the
justice of sending him who did it, to endless suf-
fering, for doing an act so intimately connected
with that great sacrifice, through which, salva-
ON RESTORATIONISM.
47
tion flows to a dying world: especially when we
are told by the Lord himself, that the whole
was done to fulfil the Scriptures: we might with
propriety ask the objector, whether the Scrip-
tures ought to be fulfilled, or not?
I have thus briefly considered the case of
Judas, and will at some other time, take notice
of other difficulties which may be in your mind
in reference to the doctrine so full of consolation
to me, and no doubt would be so to you, could
you be satisfied of its truth. Hoping that all
your scruples may be removed, and that we be
united in the sentiment, as I trust we are now
in affection; I bid you once more
Adieu,
D. P.
FAMILIAR LETTERS
LETTER IX.
Mount Hygiene, Aug. 17th. 1841.
DEAR BROTHER:
WHEN I look
back on my own experience, and recollect the
struggles of mind I went through, at the time
this doctrine of universal Restoration was first
presented, it makes me feel charitable towards
those who oppose us; for I then thought it a
dangerous heresy, and felt it my duty to seek for
proofs against it; searching the scriptures ear-
nestly to obtain them. But instead of strength-
ening my opposition; the more I investigated the
subject, the better I was satisfied, that no other
doctrine could be made to accord with the whole
scope of the Sacred Oracles.
Among other texts, which once appeared to
me against it, is that in Rev. 22: 11; “ He that is
unjust, let him be unjust still: and he which is fil-
thy, let him be filthy still: and he that is righteous,
17
ON RESTORATIONISM.
49
let him be righteous still: and he that is holy, let
him be holy still.” These words being found so
near the close of the Bible, and so much having
been previously written about the judgment and
punishment of the vicious; I concluded that it
must certainly be setting forth the unalterable
condition of the wicked; that the declaration was
made in reference to their state, after the Judg.
ment, which would remain as it might then be,
to all eternity.
Such is the view taken by our opposers, and
they infer that the suffering will be endless.
The following construction now seems to me,
much more reasonable. After the Lord had
shewn John the events which were to take place
from the time he saw the vision, till the final
consumation, including the judgment and retri:
bution; he comes back to the then present time,
and as though he had said, he that is (not will
be) unjust of filthy, let him be so, (if he will not
repent and reform,) until I come; and then, I will
deal with him according to his character: if
that shall be unholy, he shall receive the punish-
ment due; whilst those who are now righteous
and shall continue so until I come, shall receive
the reward due to such. For you will observe,
the next verse is: "And, behold, I come quickly;
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FAMILIAR LETTERS
t
and my reward is with me, to give every man
according as his work shall be.” Now, to my
mind, this is a much more reasonable exposition
than the other; and does no violence to the text.
I anticipate, however, what the objector will
say; that it is safer to believe in Eternal misery;
for even if the Restoration should prove true;
we, who believe in Eternal suffering, will be
safe; but should it be false; those who espouse it,
will be in danger—as a very worthy Presbyte-
rian minister said to me, the other day; he con-
sidered my doctrine “ soul destroying.” Now
all such remarks presuppose that our danger, or
safety, depends upon our adherence to mere
doctrine; although true doctrine is important;
yet I do not think our acceptance with God
depends on that, as much as upon the fact of our
being united to Christ, the true vine, by a living
heartfelt faith; for without his Spirit,"we can do
nothing,” John 15:5. Because, holding the truth
will not save us, unless we hold it in righteous-
ness: " For the wrath of God is revealed from
heaven against all ungodliness and unrighteous-
ness of men, who hold the truth in unrighteous-
ness;" Rom. 1: 18. It should then be our aim,
by a faithful performance of duty toward God
and man, to seek for that inward assurance of
ON RESTORATIONISM.
51
acceptance with our Maker, which will sustain
us through all the conflicts of this life, and be
our solace in the hour of death.
I have thus, in a very concise manner, given
you my sentiments on one more portion of scrip-
ture, which is thought to be decisive proof against
the doctrine I hold. You must choose for your-
self; and when you open the Bible for instruc-
tion, open also your heart to receive that"wisdom
which cometh down from the Father of lights."
" Who giveth liberally to all men, and upbraid-
eth not."
The faith of Restorationists is but little under-
stood by those who oppose it; and although I have
heard many sermons preached against it, I have
never yet heard one, that gave it a fair state-
ment. When learned men will get up in the
pulpit and represent us as holding that hell fire
will purify the soul from sin; that by suffering
in fire and brimstone awhile, we pay the Al-
mighty for his gifts; that in this way we can
purchase redemption, and thereby supersede the
necessity of the great sacrifice of Christ; and
then infer from such ridiculous statements, that
those who suffer, will be indebted to hell and
devils for salvation !-I find great need of that
charity, which “ beareth all things." It would
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be much more consistent with their professions
as ministers of the gospel; either to acquaint
themselves with what we do hold, or to cease
bearing false witness against their neighbour
I am not conscious of having ever treated them
in this manner, and intend never to do so.
That you, dear brother, may avoid this repre-
hensible course; be the happy subject of that
inward peace, which results from an upright
and faithful performance of duty; be enabled to
live the life of the righteous; sleep in Jesus; rise
in his likeness; and receive the reward prom-
ised to his followers; is the prayer of yours, in
christian love.
Adieu,
D. P.
ON RESTORATIONISM.
LETTER X.
Mount Hygiene, Aug. 18th. 1841.
DEAR BROTHER:
The objection to my
faith founded on Rev. 22. 11, was examined in
my last letter, and you see I am not waiting to
know what you think of the construction I gave
to that portion of Scripture; but am still sending
on my epistles, without consulting your wishes
as to my continuing to write in this manner. I
hope, however, if it is disagreeable, you will not
be backward in letting me know it; for I do not
wish to intrude on your feelings, or force the
consideration of this subject, where it is not
entirely agreeable.
Taking your silence as evidence that you are
not displeased, I venture to call your attention
to two more passages, in the same book, which
are thought to be strong proof of endless misery.
You may find one in Rev. 14: 11, which reads
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thus, “And the smoke of their torment ascendeth
up for ever and ever: and they have no rest day
nor night, who worship the beast and his image,
and whosoever receiveth the mark of his name."
The other, is Rev. 20: 10, “ And the devil that
deceived them was cast into the lake of fire and
brimstone, where the beast and the false prophet
are, and shall be tormented day and night for
ever and ever."
These two verses are so similar in language,
that the same observation will apply to either or
both; so far at least, as the duration of punish-
ment is concerned.
The objector in this case, as in all others of
the same class, relies on the expression, for ever
and ever, to substantiate his argument. You no
doubt remember what was said in a former let-
ter, on these terms, and also on the word ever-
lasting, being indefinite in their meaning and
application; and that we could not determine
their import, but by the nature of the subject.
Now you must take notice, that in both these
versos, the punishment threatened, however
dreadful, is to be inflicted during the continuance
of day and night; which are successive periods
of time, occasioned by the diurnal revolution of
the earth on its axis: which expression, day and
ON RESTORATIONISM.
55
night, clearly proves, that whatever the duration
of that torment may be, it is to take place in
time, and not in eternity; which, Isaiah calls, “a
high and holy place," Isaiah 57: 15.
I am well assured that many honest and pious
minds are led into error and wrong conclusions,
by supposing that when we depart this life, we
are done with time. This I believe to be a great
error; because the Scriptures speak first of the
resurrection as taking place in time, see John 6:
40 and 44; “ And I will raise him up at the last
day.” 5:28, “The hour is coming, in the which
all that are in the graves shall hear his voice."
29: “And shall come forth; they that have done
good, unto the resurrection of life; and they that
have done evil, unto the resurrection of damna-
tion.” Then, of the Judgment also, as being in
time; see Matt. 24: 36; “But of that day and
hour knoweth no man, no, not the angels of
heaven, but my Father only.” Also, Acts 17:
31; " Because he hath appointed a day, in the
which he will judge the world in righteousness
by that man whom he hath ordained; whereof he
hath given assurance unto all men, in that he
hath raised him from the dead." Rev. 11: 18,
“And the nations were angry, and thy wrath is
come, and the time of the dead, that they should
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LE
be judged." See also, 2 Peter 3: 7 and 8; “ But
the heavens and the earth, which are now, by
the same word are kept in store, reserved unto
fire against the day of judgment and perdition
of ungodly men. But, beloved, be not ignorant
of this one thing, that one day is with the Lord
as a thousand years, and a thousand years as one
day.” The Apostle, by this caution, intimates
that the day of judgment may continue a thou-
sand years; therefore, we ought not to conclude
that a day, in Scripture, always means twenty
four hours: it is however a period of time, longer
or shorter. If then, the Judgment is to be in
time, and follows after the Resurrection, and the
punishment to be during the continuance of day
and night, as stated in the texts under review;
it follows inevitably, that these operations do not
belong to the Eternal state; but are all to take
place, before the close of time. This is so impor-
tant a point, that we can not give it too much
attention.
The passage in Heb. 6: 2, which speaks of
eternal Judgment, must have reference to the
irrevocable nature of the decision or the spirit
of Judgment, which is Eternal; and not to the
act of Judgment, for this will be finished; but
that will endure without end.
C
ON RESTORATIONISM.
57
I have not yet been able to find any other
passage, where the word eternal stands connec-
ted with Judgment; and when I hear, from the
pulpit, so much said about sin, darkness and pain
in eternity; my thoughts constantly revert to the
words of Isaiah, as above quoted, and which I
hope the reader will turn to, and carefully read
with its context. This word Eternity is found
but once, in our translation, although Eternal
occurs often: but the two terms are different parts
of speech; the former is a substantive, and is
expressive of a particular state or sphere of exis-
tence; but the latter is an adjective, designating
the quality of some noun; as Eternal Life, Eter-
nal Spirit, Eternal Redemption &c.; and is once
applied to damnation, Mark 3: 29, which has
already been considered in another letter.
It has seemed strange to me that Theologians
have treated this subject so carelessly, when so
much depends upon it. Some argue, that be-
cause God permits evil to reign now, in opposi-
tion to the principles of rectitude; he can, with
the same propriety, permit it eternally: as though
there were no difference between the laws of
time and those of eternity.
Hoping you will give the whole subject that
attention its importance demands, and be led by
FAMILIAR LETTERS
the Good Spirit, into all truth; I remain your
brother, still in pursuit of more knowledge.
Adieu,
D. P.
P.S. Having a little spare room on this sheet,
and thinking just now, of the parable recorded in
Luke 16; concerning the rich man and Lazarus;
so often quoted in proof of endless misery: espe-
cially, the impassable gulph. I will only say,
that admitting the description to be a literal fact,
(which is conceding too much;) there is no proof of
the gulph remaining eternally; although impassa-
ble during its continuance; nor is it consistent
with the common belief, that the rich man should
have a disposition to pray for the good of others;
nor that he should still be called a son by Father
Abraham; nor yet further, that he should be able
to see out of “blackness and darkness;" the glory,
which the poor beggar was then in possession of.
Whatever the parable may mean therefore, it is
no proof of endless punishment.
ON RESTORATIONISM.
59
LETTER XI.
Mount Hygiene, Aug. 18th. 1841.
DEAR BROTHER:
HAVING rather more
leisure than common, to-day, I sit down to write
you another letter; and wishing to meet fairly,
all those passages, most generally quoted, in the
Bible, which appear to be against my views; I
am just now thinking of a place in John, 8: 21
and 24, which I once heard a learned minister
attempt to quote; and he said, “ If you die in
your sins, where God and Christ are, you can
never come.” After meeting, I took the liberty of
saying to him, in a friendly manner, that he had
misquoted it; but he thought I was mistaken, and
30 did his brethren who were present with him.
On appealing to the record, however, we found
it read as follows; “ Then said Jesus again to
hem,' (the Jews) • I go my way, and ye shall
seek me, and shall die in your sins: whither I go,
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yo cannot come.” 24," I said therefore unto
you, that ye shall die in your sins: for if ye be-
lieve not that I am he, ye shall die in your sins."
You see brother, this is different language from
that of the minister; for although he tells the
Jews they shall die in their sins, and thus dying,
they could not come where he was going; he does
not tell them they never could go there-neither
do Restorationists say that people dying in their
sins, go to Christ when they die; but on the con-
trary, that if they die in sin, they will rise in the
resurrection, to condemnation; yet they think
this may be true, and the doctrine of endless
misery false.
The Saviour said to his disciples, John 13: 33,
Little children, yet a little while I am with
you. Ye shall seek me: and as I said to the Jews,
Whither I go, ye cannot come; so now I say to
you." Here the same declaration is made to his
disciples as was to the Jews; but you will say,
and very justly, he did not tell the disciples they
should die in their sins: neither did he tell the
Jews they should go to endless punishment, if
they died in their sins. Neither the Jews nor
disciples were prepared to follow him then.
The controversy is not whether men dying in
sin, go to Christ immediately; but whether suf-
ON RESTORATIONISM.
61
fering in a future state will be limited or unlim-
ited—this is the point in dispute. The texts
brought against us therefore, should be correctly
quoted, and their meaning ascertained. I see
nothing, in the above passage, to justify a belief
in endless woe.
Having said all that I deem necessary on this
part of Scripture, the remainder of my sheet
shall be devoted to some remarks on the latter
part of Matt. 25; which is much relied on, to dis-
prove our principles. The second coming of
Christ is there set forth with great solemnity,
and the human family are represented by the
figure of sheep and goats placed on his right and
left hands-one class, doomed to everlasting pun-
ishment, and the other, invited to inherit the
kingdom prepared for them, from the foundation
of the world. The destiny of both being expres-
sed by terms derived from the same root, in the
original language, our opponents say there is as
much proof for the eternal punishment of the
wicked, as there is for the eternal happiness of
saints. Now this appears very plausible at first,
but on examination will be found untenable, for
though we admit the same terms are used in
reference to both, it does not follow that they
are to be understood in an unlimited sense to-
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11n
U
wards either. Now, here lies the difficulty : It
is taken for granted, by our opposers, that the
kingdom to which the righteous are invited, is
the never-ending kingdom of the Father, where-
as we think it is the mediatorial kingdom of the
Son, which will include the Resurrection, Judg-
ment, and Retribution, and will continue until
" all things are made new," and in which each
class will receive a reward, “ according to its
works.” This kingdom is said to have been
“prepared from the foundation of the world,"
which implies that it had a beginning, and of
course, cannot be the Eternal kingdom which
always existed; and moreover, this limited king-
dom is to be given up, when all things shall be
subdued unto Christ. The rewards will then
cease, as such, but the gift which belongs to the
Father's kingdom, will continue without end.
We must notice, that the decision in reference
to both classes, is based upon works, either per-
formed or not, such as feeding, or not feeding
the hungry; clothing, or not clothing the naked;
visiting, or not visiting the sick. Now as the
doing or not doing these good works, is the rea-
son assigned by the Judge why a different award
should be rendered, it is clear to my mind, that
the Eternal Gift is not intended, for no one will
ON RESTORATIONISM.
63
deserve that, on the ground of works, it being
altogether of grace.
Now let us see whether there is the same
proof for the continuance of misery as of happi-
ness. Misery depends upon sin, which is a
temporary cause, while happiness depends upon
the love of God, which is an eternal cause. Let
the advocates of this sentiment prove that both
these causes are equally eternal, and we will give
up the controversy. But you will say, perhaps,
as many others do, that sin being an infinite evil,
is also an eternal cause. Well, as I have not
room in this sheet to examine that point, I will
take it up in my next.
Accept, dear brother, my sincere and affec-
tionate regard.
D. P.
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LETTER XII.
Mount Hygiene, Aug. 19th, 1841.
11
DEAR BROTHER:
• In compliance with my
promise in the last letter, I proceed to examine
the prevailing sentiment, that sin is an infinite
evil. And in the first place, we will ascertain
what the word infinite signifies. Webster de-
fines it, “ to be without limits, boundless, not
circumscribed, having no end.” Now, let us
see if such a definition will apply to sin. The
Apostle says, that “Sin is a transgression of the
law.” 1 John 3: 4. James says, when lust hath
conceived, it bringeth forth sin; chapter 1: 15.
How does lust conceive? By the mind indulging
wrong thoughts until those thoughts are ripened
into intentions, and the intentions are finally
brought out in action. The whole operation,
therefore, is performed by a limited creature,
11
ON RESTORATIONISM.
I
{
who is incapable of performing an infinite ac-
tion, and if no one action of a creature be
infinite, no given number can be, because the
number is still susceptible of increase. Whereas
that which is infinite, according to the definition
given, cannot be augmented, being in itself
without limits. If it be said, that although a
creature cannot perform an infinite amount of
actions, yet sin is infinite in its nature; I answer,
it has no nature independent of action, either
mental, corporeal, or both. But it is said that
the infinity of sin arises from the fact of its be-
ing committed against an infinite God, and not
because the creature can really perform an infi-
nite act. It is answered that all sins are against
God, and yet some sins are greater than others,
which could not be, on that principle, for to say
that any thing is infinite in a greater or less de-
gree is absurd. Yet, the Apostle John says,
" there is a sin unto death,” and again, “there is
a sin not unto death." See 1 John 5: 16, 17.
The criterion by which our Saviour estimated
sin was the degree of information in the crea-
ture. The servant that knew his master's will
and did it not, was to be beaten with more
stripes than he who knew it not. On the same
principle, it is to be more tolerable for Sodom
n3
.
.
6*
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and Gomorrah, in the day of Judgment, than for
those cities where his mighty works were per-
formed and rejected. In John 15: 22, he says,
"If I had not come and spoken unto them, they
had not had sin; but now, they have no cloak for
their sin.” The capacity of the creature is also
to be considered; for an Idiot would not be as
guilty as one of sane mind, for committing the
same act. If sin were infinite, it would fill all
immensity, and could never be removed. But
we are told by Daniel, that the Messiah "will
finish transgression and make an end of sin."
See Dan. 9: 24; see also James 1: 15. Then
when lust hath conceived it bringeth forth sin,
and sin, when it is finished, bringeth forth death.
How can that which is infinite, be finished, or
brought to an end? Our opponents say it will
never be finished, but that the wicked will con-
tinue sinning eternally. That sin and punish-
ment will run parallel-without end. We say
to them, “prove that creatures will sin eternally,
and we will admit their eternal misery, for sin
and misery must be co-eval.” But they only
assert it, and we are not willing to take assertion
for proof. But, say the advocates of this senti-
ment, do we not read in Job 22: 5, of "infinite
iniquity"! I answer, yes, Eliphaz, one of Job's
ON RESTORATIONISM.
67
Y
23
false friends, says to him, "is not thy wickedness
great and thine iniquities infinite?” The charge,
however, was not true, and in this he proved
Job's words true, that he and his companions
were miserable comforters. Job 16: 2. For the
Lord said he was a perfect and an upright man;
one that feareth God and escheweth evil. Job 1:
S. We have then the testimony of Eliphaz for
Job's infinite iniquity, and that of God for his
perfection. Can we hesitate which to believe?
This is the only place in the Bible where the
word infinite stands connected with sin. There
are but two more places, where the word occurs,
once in Ps. 147:5," Great is our Lord, and of
great power, his understanding is infinite.” No
one disputes the truth of this declaration; and in
Nahum, the word is used in a limited, or what
might in modern language be called, a hyper-
bolical sense. The prophet, addressing Ninevah,
says, “Art thou better than populous No, that
was situate among the rivers, that had the water
round about it, whose rampart was the sea,
and her wall was from the sea; Ethiopia and
Egypt were her strength, and it was infinite;
Put and Lubim were thy helpers." Nahum 3:
8, 9. I think it has now been shown that there
is no proof either in Scripture or reason, for the
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1
:1
sentiment of our opposers on this point. But
they will contend, perhaps, that sin being so
great an evil, we cannot exaggerate its demerit.
That sin is the greatest evil in the universe, and
the primary cause of all unhappiness, is cheer-
fully conceded; but when we overrate any thing,
we weaken, instead of strengthening belief.-
And this, I have no doubt, has been one great
cause of Infidelity in the world. Reflecting
minds revolt at such extremes, and seek relief in
scepticism, which is a cold and sterile climate for
the soul. Let us then, my dear brother, endea-
vour to find the rational and happy medium, that
we may avoid the two extremes of implicit faith
on one hand, and scepticism on the other.
May that freedom which truth alone can con-
fer, be your portion here, and the approbation
of God hereafter.
Yours in the bonds of the Gospel.
D. P.
An
1
7
ON RESTORATIONISM.
69
LETTER XIII.
Mount Hygiene, Aug. 19th, 1841.
DEAR BROTHER:
I WILL trouble you
with one more letter on objections to the doc-
trine which has been the theme of twelve dif-
ferent communications already, and will, in this,
offer some remarks upon the supposed immoral
tendency of this faith. It is not uncommon to
hear professing Christians say, that if they be-
lieved it, they would pursue a course of vice.
Such language from a professor of religion al-
ways hurts my feelings, and it requires a great
degree of charity to believe that they ever un-
derstood the nature of true religion. They
surely would not forego the service of God, and
refuse to keep his commandments, (in keeping
of which there is great reward, Ps. 19: 11,)
merely because the dread of endless misery was
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withdrawn. Is there no pleasure in serving a
being who is “good unto all, and whose tender
mercies are over all his works? It is to be
feared that persons expressing themselves in
that manner, have not that "perfect love which
casteth out fear," and that their religion is not
of the right kind. I do not believe, however,
they would do as they say, but if they were suf-
ficiently enlightened on the subject, instead of
diminishing, it would increase their zeal in the
cause of Christ. They would discover so much
beauty and excellency in the idea, that God
should purpose in himself (before we existed)
“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 in earth, even in him.” Ephesians 1:9, 10;
and so "reconcile all things unto himself by the
blood of the cross." Col. 1: 20, that instead of
desiring to quit the service of so good a being,
“The love of Christ would constrain” them to
be more diligent. Others say, they do not think
the sentiment would injure a pious mind, yet
those who have no regard for religion, would be
likely to take advantage of it, and think that if
all are to be finally brought in, after suffering
awhile, they will run the risk of that, and in.
ON RESTORATIONISM.
71
dulge in sinful pleasure now while the opportu-
nity to do so continues. To this I answer, that
with all the denunciations founded on the doc-
trine of endless torment, we see men taking the
same course, and showing, by their conduct, that
they either do not believe the threatening at all,
or suppose it applies to others and not to them.
Mankind are not as likely to believe in dispro-
portionate as in proportionate punishment.-
Hence, so many throwing off all belief and con-
sequently all restraints, give up the Bible and
become confirmed infidels. This I know to be
the case with men of my own acquaintance, who
have afterwards been brought to see their error,
on hearing the Restoration doctrine explained.
I have no doubt that hundreds are thus driven
into Deism, and thence into Atheism, who might
otherwise have been zealous advocates of Reve-
lation, and ornaments in the Christian profes-
sion. It is unfair to charge all such persons
with wicked motives: there are no doubt many
who are glad of any pretext to evade the re-
straints the gospel imposes; yet, others of honest
intentions could not believe that "the only wise
God” would bring into existence human souls,
knowing that existence to them would be an
eternal curse; for though he might not have
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made them for such a destiny, he must have
known they would come to it, if they ever do.
In order to give more color to the objection now
under consideration, our opposers are in the
habit of pointing to certain immoral characters,
who may have only imbibed the single idea of
the final Restoration, and who, at the same time
are enemies to that economy which is to bring
it about, and, with a kind of triumph, exclaim,
“ There, see what vile characters believe in your
doctrine;" while, if they would look, they might
see others equally vile, professing to believe their
own. I will not say, the sentiment is not liable
to be perverted, but I will say that it is disin-
genuous in those who differ from us, to charge
the misconduct of such, to a doctrine they have
never fully understood, much less practised. Let
a person once be brought to realize that every
deviation from rectitude will subject the delin-
quent to a corresponding degree of suffering,
either in this world or the next; that no service
is acceptable to God unless it come from the
heart, and is influenced by love to him; that
all God's dealings with man are the effect of
unchanging love; that even his most severe
judgments proceed from good will; that the glory
of God and man's happiness are inseparably con-
ON RESTORATIONISM.
nected; and finally, that “good will overcome
evil," and let the individual live up to these prin-
ciples, and that individual will be a better mem-
ber of society than one who believes and acts up
to the sentiment, that the Almighty will inflict
unlimited punishment for limited offences. The
latter sentiment produces hardness of heart, and
cruelty of disposition in proportion to the tena-
city with which it is held, while a person holding
the other, will always keep in view the ultimate
happiness of the transgressor, and will acquiesce
in any course of chastisement which may be ne-
cessary to accomplish that end. We should
never judge of a system by its abuse, but by its
legitimate and proper fruits. Still indulging the
hope that you may have all your scruples re-
moved, and be able to see this interesting sub-
ject in all its important bearings, I bring to a
close my examination of the objections brought
against that faith which has been to me a source
of much consolation, and the truth of which I
may in some future communications, attempt to
prove. May the Lord preserve and bless you.
Adieu,
D. P.
FAMILIAR LETTERS
LETTER XIV.
Mount Hygiene, Aug. 20th, 1841.
DEAR BROTHER:
I HOPE you will
exercise patience and bear with me a little longer,
for although I have already written thirteen let-
ters, yet very little has been stated in direct
proof of the doctrine of final Restoration, they
having been taken up with objections, except an
occasional remark, or a few texts thrown in as
being favorable to the sentiment. I shall now
give you some reasons, accompanied with Scrip-
ture proofs, for the hope that is in me. And
first of all, because it is the will of God, “that
all men should be saved and come to the knowl-
edge of the truth.” 1 Tim. 2: 4,5,6. “For there
is one God, and one Mediator between God and
men, the man Christ Jesus, who gave himself a
ransom for all, to be testified in due time.” The
will of an infinite Being, whose essential attri-
ON RESTORATIONISM.
75
.
butes are Love, Wisdom, Power, Holiness, Jus-
tice, Goodness, and Truth, is one of the most
cogent arguments that can be urged for the ac-
complishment of any good design. We must
certainly admit these attributes are, in God, self-
existent, self-dependent, infinite, and immutable,
and that his will results from the combined in-
fluence of them all. If this be admitted, then it
is reasonable to infer that no single attribute can
demand any thing which would not be agreeable
to them all. If then, we can ascertain what is
the demand of each, we know what is the de-
mand of all. This aggregate demand is the will
of God. What then, is the demand of Love, the
first in the list of these divine perfections? Here
a vast field opens before us, but we need not at-
tempt to explore it all, and shall therefore only
point out a few of the numerous passages where
the love of God is mentioned as the primary
cause or principle of action on his part, towards
fallen man. John 3: 16. “For God so loved the
world that he gave his only begotten Son, that
whosoever believeth in him should not perish,
but have everlasting life.” Verse 17, “For God
sent not his Son into the world to condemn the
world, but that the world through him might be
saved." Romans 5: 8, “ But God commended
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his love toward us, in that while we were yet
sinners, Christ died for us." 1 John 3: 16,
“ Hereby perceive we the love of God, because
he laid down his life for us, and we ought to lay
down our lives for the brethren." 1 John 4:10,
• Herein is love, not that we loved God, but that
he loved us, and sent his Son to be the propitia-
tion for our sins.” Verse 19, “ We love him
because he first loved us;" also chap. 2: 2, “And
he is the propitiation for our sins, and not for
ours only, but also for the sins of the whole
world." These, with many others that might
be adduced, show that the love of God was ex-
ercised toward man while he was yet in sin, and
that the work of Christ was the effect, and not
the cause, of that love. It was then, the will of
God as manifested by his love, that mankind
should be redeemed from sin and death, and
Christ came to accomplish that will. Hence he
said, “ Lo, I come to do thy will, O God. Heb.
10: 9, and in Heb. 2: 9, it is said that "He, by
the grace of God, tasted death for every man."
This was the greatest evidence that could be
given of God's willingness to save the whole
world. Let us now see what is said about Wis-
dom. In 1 Cor. 1:24, Christ is called the "wisdom
of God." In chap. 2: 7, the apostle says, “But
ON RESTORATIONISM.
we speak the wisdom of God in a mystery, even
the hidden wisdom which God ordained before
the world unto our glory.” 1 Cor. 1: 30. Christ
is said to be made unto us wisdom," &c. James,
when speaking of this wisdom, which he says
cometh from above, calls it "pure, peaceable,
gentle, is easy to be entreated, full of mercy and
good fruits, without partiality, and without hy-
pocrisy.” If such be the nature of this attribute,
have we not good ground for believing, that the
plan of redemption which was originated by and
is under the supervision of this divine wisdom,
will succeed, and the will of God, as made man-
ifest through the operation of this perfection, be
finally accomplished? And can we suppose the
'Almighty will suffer that wisdom, which James
says, “ cometh from beneath,” and is “earthly,
sensual, devilish,” to defeat his own wise and
benevolent designs, and eternally frustrate that
will which requires the salvation of all? Such a
thought is derogatory to his heavenly character.
To say that man is a moral agent, and cannot
be made happy by coersion, is not a satisfactory
reply. Who made man a moral agent? Was
he not made such by the Allwise God, who
knew the end from the beginning? And can we
suppose he would confer on man so much moral
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FAMILIAR LETTERS
power, as that his own will must give way? We
admit that man is a moral agent,-and must be
a creature of choice in order to be happy, but
our Creator has a choice too, and which ought
to yield to the other? We think the inferior
must ultimately yield to the superior will, and
that voluntarily. Volition is always prompted
by motive, and when this is sufficiently strong,
that always yields. It will not be difficult for
infinite Wisdom to devise such measures as will
cause the most stubborn heart to bow, and that
too with its own consent.
In my next, the attribute of Power will be
considered. I hope, brother, you will “ let pa-
tience have its perfect work."
Adieu,
D. P.
ON RESTORATIONISM.
LETTER XV.
Mount Hygiene, Aug. 20th, 1841.
Dear BROTHER:
ACCORDING to my promise,
I shall in this letter, speak of the divine Power,
as connected with the execution of God's will.
Without this attribute, Love might prompt and
Wisdom devise, but nothing could be accom-
plished or carried out to any desirable result.
There must be power to execute. Hence, in
speaking of the Gospel, in Rom. 1: 16, Paul calls
it the " Power of God.” In 1 Cor. 4: 20, it is
said, “ The kingdom of God is not in word, but
in power." In 1 Thess. 1: 5, we read, “ For our
Gospel came not unto you in word, but in pow.
er.” In 2 Cor. 4: 7, " But we have this treasure
in earthen vessels, that the excellency of the
power may be of God, and not of us." 1 Cor. 1:
24, Christ is called " the power of God, and the
wisdom of God." Matt. 28: 18, he is said to have
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“ all power in heaven and on earth." These are
but a small portion of the texts that might be
brought to show that the Power of God is put
forth to save the world. Now, as no one will
presume to question the omnipotence of Jehovah,
or his ability to secure the end he purposes; nor
deny his revealed will, in reference to man's
redemption, as stated in the foregoing letter, it
is incumbent on those who dissent from our con-
clusions, to assign some adequate reason why
the operation of God's power should be stayed,
and prevented from accomplishing the designs
of Love and Wisdom. Where can they find
such reason? Will they still resort to man's
moral agency, and argue the same ground over
again? If so, we are perfectly willing to hear
what more can be said on that point. Well
then, man is a creature of choice, and must act
freely, otherwise he would not be accountable,
or a proper subject of moral government,-in
fact, would be a mere machine, always acting
as he was acted upon. This would at once de-
stroy all idea of merit or demerit, virtue or vice.
Very well, that is all true. Now, does it follow
from all this, that God (who is also a being of
choice and infinitely perfect) has no definite
purpose which he will accomplish? Not by
ON RESTORATIONISM.
81
destroying man's agency, but by so operating
upon it as to make it a willing instrument in
bringing to pass what he intended. What does
the prophet Isaiah say on this point, Chap. 26:
11, “Lord when thy hand is lifted up, they will
not see, but they shall see, and shall be ashamed
for their envy at the people.” Here a class of
creatures is represented as refusing to see in the
first instance, and yet, in the end, being made to
see and be ashamed. Their being ashamed, im-
plies volition on their part, and although they
stand out against their Maker for a time, they
yield at last. We should not confine God's
power to mere physical operations, but should
allow that he has superior control over the mo-
ral, as over the material universe. Any thing
short of this, would be limiting the “ Holy One
of Israel,” and derogating from his divine sover-
eignty. There are forcible declarations in the
Bible, indicating that his will must be done.
Such are the following: Eph. 1: 11, “Who
worketh all things after the counsels of his own
will." Dan. 4: 35, And all the inhabitants of the
earth are reputed as nothing, and he doeth ac-
cording to his will in the army of heaven, and
among the inhabitants of the earth, and none
can stay his hand, or say unto him, What doest
FAMILIAR LETTERS
thou? with others too numerous to mention: It
was in submission to this will that Christ bore
his sorrows, Luke 22: 42, saying, “ Father, if
thou be willing, remove this cup from me, never-
theless, not my will but thine be done." He
teaches his disciples to pray, “Thy kingdom
come; thy will be done in earth as it is in hea-
ven.” Matt. 6: 10. It is unnecessary to multiply
quotations. The scriptures abound with proof,
not only of God's willingness that the whole
world should be reconciled to him, but that his
will in this respect must be done. And if it is
his will and purpose that "every knee should
bow, and every tongue swear," as declared in
Isaiah 45: 23, his power is sufficient to accom-
plish it without doing any violence to the moral
agency of creatures, by making them willing.
It has appeared to me singular, that the two
great parties in Christendom, should be so de-
termined to keep these two truths apart; namely,
Ist, that Christ died for all; and 2d, that all for
whom he died would finally be brought in.
There is in the Bible abundant proof of both.
Paul says, “he tasted death, by the grace of God,
for every man," and he says himself, that if "he
be lifted up from the earth, he would draw all
men to him," and "this he said signifying what
ON RESTORATIONISM.
death he should die." See Heb. 2: and John 12.
Isaiah says, “ He shall see of the travail of his
soul and shall be satisfied," and that “the plea-
sure of the Lord shall prosper in his hand.” See
Isaiah 53. Why can we not admit, with the
Armenian, that he died for all, and with the Pre-
destinarian, that all he died for will be saved.
This is all that is wanting to make Restoration-
ism. For my part, I cannot see how we can
deny either, and believe the Bible. Have pa-
tience, brother, and hear the rest of my reasons.
Adieu,
D. P.
FAMILIAR LETTERS
LETTER XVI.
Mount Hygiene, Aug. 20th, 1841.
DEAR BROTHER:
I can find no better
employment to-day, than continuing these let-
ters. The subject selected is one of importance,
and if my views are wrong, the sooner they are
exposed to correction the better, having no de-
sire either to remain in error myself or be the
means of leading others into it. There is no
one theme on which I have reflected more, and
to know the truth is my great aim.
Some observations have already been made on
Love, Wisdom and Power, and as the next in
my arrangement is Holiness, this epistle shall be
devoted to that pure and heavenly perfection.
But how can such an unholy being as I, attempt
to describe what even the angels of heaven can.
not fathom? Yet with humility and reverence
I may be permitted to say, that this attribute
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85
must be the opposite of all disorder, and of
course stands opposed to sin in all its forms. Its
demands upon rational intelligence must be a
conformity to itself, or in other words, to the
law of eternal order, and as “ order is heaven's
first law," what the apostle says in Heb. 12:
14, must be self-evident:— Follow peace with
all men, and holiness, without which no man shall
see the Lord.” Lev. 11: 45, “ Ye shall there-
fore be holy, for I am holy." Ch. 20: 7, "Sanc-
tify yourselves, therefore, and be ye holy." So
long as our first parents obeyed the holy com-
mands of God, they enjoyed communion with
him, but when they transgressed, shame came
over them, and they attempted to hide from the
holy presence of their Maker. The same is true
of us, his posterity: we are naturally averse to
holiness, and as the apostle says, “ are by nature
children of wrath;" and therefore, without a
change of disposition, we could not be happy
even in heaven, if it were possible to get there
with unholy affections. Hence the truth and.
importance of the declaration, " Except a man
be born again, he cannot see the kingdom of
God.” John 3: 3. That kingdom being holy, its
subjects must be so too: this is so clear, that no
argument is necessary to prove it. To effect
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this great change in the human family, who
were all equally unholy, Jesus Christ, our great
high priest, who was "holy, harmless, undefiled
and separate from sinners," Heb. 7:26, came
into the world to deliver it from unholiness, and
reconcile it to a holy God. He led a pure and
holy life on earth, and was the personification of
the attribute under consideration. The religion
he taught and established is holy, and requires of
its votaries purity of heart and life, so that the
carnal mind, which is "enmity against God," re-
volts from its pure precepts. Now this being
the nature of holiness, and its demands being as
I have said, like itself, I would respectfully ask
those who believe in the eternal continuance of
unholiness, how they can reconcile such a belief
with the unchanging demands of this pure prin-
ciple? for surely, if sin will remain in any part
of the universe always; that part at least, whe-
ther more or less, can never satisfy the claims of
holiness, so that it must eternally be asserting,
but never can attain them. The doctrine of
universal restoration from sin to obedience, from
darkness to light, and from all unholiness to hol-
iness, is in perfect accordance with its divine
claims, so that, when the holy Saviour shall fin-
ish his mediatorial work, by “reconciling all
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87
things unto God by the blood of the cross,"
Col. 1: 20; “Subduing all things unto himself,"
1 Cor. 15: 28; and “shall give up the kingdom
to the Father, and God become all in all;" then
the immutable demands of holiness will forever
be established. Then “all things being made
new," there shall be "no more sorrow, crying,
pain, or death.” Then shall be witnessed what
was shown to John in the vision: “Every crea-
ture in heaven and on the earth, and under the
earth, and such as are in the sea, and all that
are in them, heard I saying, Blessing, and honor,
and glory, and power, be unto him that sitteth
upon the throne, and unto the Lamb for ever
and ever.” Rev. 5: 13. Such a consummation
will also be in harmony with every other attri-
bute, so that no clashing of claims will mar the
eternal regions, but Love, Wisdom, Power, Ho-
liness, Justice, Goodness, and Truth, will have
all their demands answered, and universal order,
peace, and harmony, once more bless the empire
of God. How is it possible that such views can
lead to sin? or be productive of injurious effects
in society? They may be counterfeited, and
the counterfeit be passed off for the original, as
the best banks are the most exposed to such de-
ception. My brother may, like many others,
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dissent from the idea of all the attributes having
similar claims. I know it is common to say,
that Justice demands the damnation of the sin-
ner. In my next you may look for some remarks
on its nature and claims.
Still desiring your peace and happiness, I sub-
scribe myself your devoted brother.
D. P.
ON RESTORATIONISM.
89
LETTER XVII.
Mount Hygiene, Aug. 24th, 1841.
DEAR BROTHER:
In my last of the 20th inst.,
the subject of divine holiness, as one of God's
essential attributes, was taken up and shown to
be opposed to the existence of all disorder, and
that its claims upon rational intelligence could
never be satisfied, until every human being was
delivered from sin and all its effects. I now
come to speak of Justice, following next in the
arrangement first laid down. Theologians have
represented this attribute, as demanding more
than any other, the punishment of sinners.
Hence we never hear them say that love, or
goodness, to the culprit, demands their eternal
misery, but they must suffer to satisfy divine
justice. Now, why should they not suffer to
satisfy the demands of every other attribute as
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well as justice? Is there any discrepancy be.
tween the claims of these eternal perfections? It
would sound very strangely, to be sure, to say
that God would punish a soul eternally, because
he loved it. Yet, if any will be thus punished,
such punishment must be demanded by all God's
attributes, or else there can be no uniformity in
their claims. The error lies, as I conceive, in
supposing that mere suffering, considered in
itself, apart from any benefit resulting to the
sufferer, is demanded by any of them. It is sin,
which is a departure from the nature and claims
of them all, that makes suffering necessary; and
if so, I ask, how can the eternal continuance of
misery, which is the effect of sin, be satisfactory
to that which forbids the sin? For surely justice,
equally with every other attribute of God, ori-
ginally demanded rectitude in creation, which
would be productive of happiness instead of mi-
sery. Then, if the nature and claims of these
perfections are immutable, as stated at the com-
mencement of the argument, they must all eter-
nally demand rectitude, and consequently hap-
piness. Sin, however, changes the relation of
the creature, and renders necessary a course of
action toward the sinner that would not have
been necessary had it never disobeyed; but the
ON RESTORATIONISM.
91
object of such action is to bring the sinner back
from his wandering, to a conformity with the
nature and claims of all the divine attributes, of
justice as well as the rest. But, for the sake of
argument, let us take the ground assumed by
those who say that sinners will suffer in future
to satisfy justice, the question arises, will there
ever be a period in eternal duration, at which
justice will be satisfied? If there will, then the
sinner will be entitled to release on the ground
of Justice, to say nothing about mercy, because
it would be unjust to continue the suffering
longer than would be necessary to satisfy it.-
But on the other hand, if such period will never
arrive, Justice will remain eternally dissatisfied,
and therefore, misery will not answer the pur-
pose intended. So that the advocate of this
theory is involved in a dilemma, take it which
way he will. There must then be something
wrong in this view, because Truth involves no
absurdity, but is clear and consistent. Now let
us have the testimony of Scripture on the sub-
ject of this glorious attribute, Justice. Job 37:
23, “ Touching the Almighty, we cannot find
him out: he is excellent in Power, and in Judg-
ment, and in plenty of justice: he will not afflict."
Verse 24, “ Men do therefore fear him," because
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II
he has plenty of Justice, and will not afflict. In
this passage Justice, instead of calling for, stands
opposed to affliction, and is given as a reason
why men fear him. Lamentations 3: 31, 32, 33.
Jeremiah shows that so far as God afflicts, he
does it for the good of the creature, “For the
Lord will not cast off forever. But though he
cause grief, yet will he have compassion, accord-
ing to the multitude of his mercies. For he doth
not afflict willingly, nor grieve the children of
men." In Ps. 89: 41, “ Justice and Judgment,
are the habitation of thy throne.” A being pos-
sessing essentially the attribute of Justice, must
of course be just. Zech. 9: 9, he is said to be
“Just, and having salvation." Isaiah 45: 21, he
is called a just God and a Saviour, and because
he is such, he calls on "all the ends of the earth
to look unto him and be saved.” And then
again, 23, 24, and 25, “ I have sworn by myself,
the word is gone out of my mouth in righteous-
ness, and shall not return, That unto me every
knee shall bow, every tongue shall swear.”
“ Surely, shall one say, in the Lord have I
righteousness and strength; even to him shall
men come; and all that are incensed against him
shall be ashamed.” “ In the Lord shall all the
seed of Israel be justified and shall glory." God's
ON RESTORATIONISM.
932
O
forgiveness is founded on justice. See 1 John 1:
9. “If we confess our sins, he is faithful and
just to forgive us our sins, and to cleanse us from
all unrighteousness.” We see then, by all these
texts, and many more might be added, that Jus-
tice demands salvation, and not damnation. It
is sin that causes damnation, (or condemnation)
and not justice. If my views on this attribute
are incorrect, it would be a kind act in some one
to lead me out of the error. I therefore hold
myself open to correction, and sincerely pray
that we may all be found walking in the path of
the Just, which, as a shining light, shineth more
and more unto the perfect day."
I trust my brother needs no additional assu-
rance of my constant solicitude for his welfare.
D. P.
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LETTER XVIII.
Mount Hygiene, Aug. 24th, 1841.
DEAR BROTHER:
HAVING made, in former
letters, a few brief remarks on the attributes of
Love, Wisdom, Power, Holiness and Justice,
your attention, brother, is now solicited to the
examination of Goodness, the sixth in order. Let
us begin with a few quotations from Scripture.
Exodus 34: 6, “And the Lord passed by before
him and proclaimed, the Lord, the Lord God,
merciful and gracious, long-suffering, and abun-
dant in goodness and truth.” Zech. 9: 17, “ For
how great is his goodness, and how great is his
beauty!" Ps. 33: 5, "The earth is full of the
goodness of the Lord.” Ps. 31: 19,"O how great
is thy goodness?” Ps. 52: 1, " The goodness of
God endureth continually.” Ps. 65: 11, “Thou
crownest the year with thy goodness." These
ON RESTORATIONISM.
95
are but a small portion of the passages setting
forth God's goodness. The following show that
this goodness flows out toward man:-Isa. 52: 7,
“ The feet of him that bringeth good tidings."
Isa. 61: 1, "He hath anointed me to preach good.
tidings.” Nahum 1: 15,“ Behold upon the moun-
tains the feet of him that bringeth good tidings,
that publisheth peace!" This goodness leads to
repentance; see Rom. 2: 4, " Or despisest thou
the riches of his goodness and forbearance, and
long-suffering; not knowing that the goodness of
God leadeth thee to repentance?" In that most
heavenly discourse delivered by Christ on the
Mount, he enjoins it upon his disciples to do good
in return for evil, and tells them that by so doing,
they may become the children of their Father
which is in heaven, “ for he maketh his sun to
rise on the evil and on the good, and sendeth his
rain on the just, and on the unjust.” Also in
Rom. 12:21, the apostle says, “Be not overcome
of evil, but overcome evil with good.” Even the
destruction of Sodom and Gomorrah is attributed
to goodness. Ezek. 16: 50, “ And they were
haughty, and committed abomination before me;
therefore I took them away as I saw good.”-
Our opposers will not be willing to admit that it
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L
was good for the Sodomites, that they were thus
taken away; but I think it was, considering
the little prospect there was of their reformation
in this life. It was more consistent with good-
ness to remove them, than to suffer them to sink
any deeper in sin, which would have subjected
them to more intense suffering in future. Al-
though their transgressions were multiplied to a
great extent, yet in the same chapter, we are
informed that the sin of Jerusalem was greater
than that of either Sodom, or Samaria. Never-
theless, her restoration, and theirs too, are prom-
ised in the following declaration in Ezekiel 16:
from the 60th verse to the end of the chapter:
“ Nevertheless, I will remember my covenant
with thee, in the days of thy youth, and I will
establish unto thee an everlasting covenant.
Then thou shalt remember thy ways and be
ashamed, when thou shalt receive thy sisters,
thine elder and thy younger, (meaning Sodom
and Samaria,) and I will give them unto thee for
daughters, but not by thy covenant. And I will
establish my covenant with thee; and thou shalt
know that I am the Lord: That thou mayest re-
member, and be confounded, and never open thy
mouth any more because of thy shame, when
ON RESTORATIONISM.
97
I am pacified toward thee, for all that thou hast
done, saith the Lord God."* Wellmight David re-
peat the declaration twenty-six times in the 136th
Psalm that "his mercy endureth forever.” And
declare also in the 27th verse of the 22d Psalm,
"All the ends of the world shall remember and
turn unto the Lord; and all the kindreds of the
nations shall worship before thee." And in Ps.
65: 2, "O thou that hearest prayer, unto thee
shall all flesh come.” And again, Ps. 82: 8,
“Arise, O God, judge the earth: for thou shalt
inherit all nations.” Ps. 86: 9, “All nations
whom thou hast made shall come and worship
before thee, O Lord, and shall glorify thy name.”
Once more, Ps. 145: 9, “ The Lord is good to all;
and his tender mercies are over all his works."
WT
* You will very likely call to mind what the apostle Jude
says of these people, that they "are set forth for an example,
suffering the vengeance of eternal fire,” Jude 7, and will be
at a loss how to reconcile this passage with what is said by
Ezekiel. Take notice, it does not say they will suffer that
vengeance eternally in a future state, but suffering in the pre-
sent tense; that is, suffering the vengeance of God, who is
eternal fire; see Heb. 12: 29, “For our God is a consuming
fire;" and those polluted Sodomites were consumed by a signal
display of God's vengeance; yet the Saviour said it would be
more tolerable for them in the day of Judgment than for some
other sinners, which is difficult to reconcile with the idea of
misery without end to both.
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NI
10,"All thy works shall praise thee, O Lord, and
thy saints shall bless thee.” The following ex-
clamation in Rev. 15: 4, was uttered, no doubt,
in view of his unbounded goodness, “ Who shall
not fear thee, O Lord, and glorify thy name? for
thou only art holy; for all nations shall come and
worship before thee; for thy judgments are made
manifest.” If such be the goodness of our Crea-
tor, and such its effects on the human family,
how can it be possible that this glorious attribute
can sanction the eternal continuance of cruelty?
For surely, if eternal torments would not be
cruel, I know of no term by which to designate
them. But our dissenting brethren are begin-
ning of late, to see the absurdity of attributing
cruelty to the Almighty, and are attempting to
prove, that upon the whole, taking into view all
the worlds in the universe, it will be goodness
in him, to keep that portion of Adam's race,
who die in sin, in eternal torment, as a monu-
ment of his justice in vindicating the divine
government, and as a warning to deter the in-
habitants of other worlds from sinning. This
argument, to say the least, is “far-fetched," and
entirely destitute of proof. Such a monument
could not operate as a warning, unless those
inhabitants were informed of it, and who has
ON RESTORATIONISM.
99
authority to say they could ever know of it, if
true? The above remarks on Divine goodness
are submitted to a brother, who, I doubt not,
will examine them with impartiality.
With fervent prayer for your happiness, I
remain yours in pursuit of truth.
D. P.
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LETTER XIX.
.
Mount Hygiene, Aug. 25th, 1841.
DEAR BROTHER:
You remember, doubtless,
the course of investigation proposed when I at-
tempted to prove the doctrine of final, universal
Restoration, which was, to examine the nature
and claims of the seven attributes, separately,
relying on Scripture testimony, and the reason
which God has given us. Six of them having
already been commented on, there remains only
one, which is Truth, to be considered. The
first text which presents itself to my mind, is,
“ Let God be true, but every man a liar.” Rom.
3: 4. The apostle means that we should receive
what God says as true, let men say what they
may. David, in Ps. 57: 10, says, “ For thy
mercy is great unto the heavens, and thy truth
unto the clouds.” Deut. 32:4, “ He is the rock,
LIII
ON RESTORATIONISM.
101
his work is perfect; for all his ways are judg.
ment: a God of truth and without iniquity, just
and right is he.” Ps. 25: 10, “All the paths of
the Lord are mercy and truth." 31: 5, " Thou
hast redeemed me, O Lord God of truth.” 57:3,
“God shall send forth his mercy and his truth.”
85: 10, “ Mercy and truth are met together."
86: 15, “Thou art plenteous in mercy and truth.”
100: 5, “His truth endureth to all generations."
It is unnecessary to quote farther. The Scrip-
tures abound with testimony on this point. The
greatest manifestation of this attribute ever
made, was in Jesus Christ, who “is the truth, the
way, and the life," John 14: 6. “ He is full of
grace and truth,” John 1: 14. “Grace and truth
came by Jesus Christ,” John 1: 17. Belief in
the truth is that which sanctifies. John 17:19,
“ And for their sakes I sanctify myself, that they
also might be sanctified through the truth."
Verse 17, “Sanctify them through thy truth:
thy word is truth.” 8: 32, “And ye shall know
the truth, and the truth shall make you free.”
Were it not for this attribute of eternal veracity
in God, there could be no reliance placed upon
the numerous promises of man's rédemption, but
as “it is impossible for God to lie," Heb. 6: 18,
we have the fullest assurances that he will fulfil
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all his promises, and finally accomplish his
gracious designs, not by taking away man's mo-
ral agency, but by influencing and making it
subservient to his will. Let us now call into
view some of the promises he has been pleased
to make, concerning the fallen race. The first
on record comes in the form of a threat to man's
enemy, and is therefore an implied promise to
man, Gen. 3: 15, “ I will put enmity between
thee and the woman, and between thy seed and
her seed: it shall bruise thy head, and thou shalt
bruise his heel.” The next is in Gen. 22: 18,
"And in thy seed shall all the nations of the earth
be blessed." This promise was made to Abra-
ham: the same was made to Isaac, Gen. 26: 4,
“And in thy seed shall all the nations of the earth
be blessed." The same to Jacob, Gen. 28: 14,
"And in thy seed shall all the families of the earth
be blessed." That the seed mentioned in these
passages means Christ, is evident from what Paul
says in Gal. 3:16, “ Now to Abraham and to his
seed were the promises made. He saith not,
And to seeds, as of many; but as of one, And to
thy seed, which is Christ." That the blessing
here promised is spiritual and not temporal, as
some think, is evident from what the same apos-
tle says in the 8th verse, " And the Scripture,
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103
SIW
.
...
.
..
.
.
..
.
foreseeing that God would justify the heathen
through faith, preached before the gospel unto
Abraham, saying, In thee shall all nations be
blessed.” And also, in Acts 3: 25, “Ye are the
children of the prophets, and of the covenant
which God made with our Fathers, saying unto
Abraham, And in thy seed shall all the kindreds
of the earth be blessed." In this text the word
kindreds is used, so that all the nations, families,
and kindreds of the earth are included as the
subjects who are to be thus blessed. I ask now,
can they all be thus blessed, unless they do at
some period or other become actual partakers?
The language is not that this great blessing shall
be offered to all, but that they shall all be blessed.
These promises cannot be verified, it seems to
me, unless the whole human family are ultimately
redeemed. The figurative language of the first
promise in Gen.3: 15, that the seed of the woman
shall bruise the serpent's head, indicates the en-
tire destruction of that influence which deceived
our first parents. For, if the head be bruised,
the subordinate parts will die of course; hence
the declaration in 1 John 3: 8, “For this purpose
the Son of God was manifested, that he might
destroy the works of the devil.” And also in
Heb. 2: 14, “ Forasmuch then as the children
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are partakers of flesh and blood, he also him-
self likewise took part of the same; that through
death; he might destroy him that had the power
of death, that is, the devil." Now, if we give
credit to all this testimony, and believe that truth
is an essential attribute of God, I do not see how
we are to avoid the conclusion, that the Lord
will ultimately reconcile the whole world unto
himself by the superabounding of grace over sin.
You have now heard what I have to say on the
attributes of God, separately. In another com-
munication you may expect me to sum up the
whole, and for the present, desist from encroach-
ing on your patience. May the favor of God,
which bringeth salvation, guide us while we live,
and his spirit sustain us in the hour of death.
Most truly yours in the bonds of Christian
love.
D.P.
ON RESTORATIONISM.
OR RESTORATIONISH.
105
LETTER XX.
Mount Hygiene, Aug. 25th, 1841.
DEAR BROTHER:
Had I not felt an
uncommon interest in the subject on which you
have been troubled with so many letters, your
time and patience would not have been taxed to
read another; but wishing to present a summary
of what has been written, my brother will ex-
cuse me for sending one more. Twelve epistles
have been devoted to objections founded on dif-
ferent passages of Scripture which are thought
to be at variance with our views. One to the
consideration of the supposed immoral tendency
of the doctrine we hold. The greater portion
of the first thirteen may be called defensive,
showing that the Scriptures adduced, and the
charges brought against us, when carefully ex-
amined, have failed to invalidate or disprove the
sentiments we advocate. Six have been written
TI
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on the seven divine attributes of LOVE, WISDOM,
POWER, HOLINESS, JUSTICE, GOODNESS, and
TRUTH. In these I think it has been shown
that each attribute demands universal holiness
and happiness in creation, and if each demands
it, the whole together must. Many texts of
Scripture have been interspersed through the
whole, which go to prove the doctrine in ques-
tion, and many more might have been added,
which, to my mind are inexplicable on any other
system. It has been my aim to give the whole
subject, so far as it could be done in so small a
compass, a fair investigation; and to present my
ideas in the most simple language, so that the
reader may have no difficulty in understanding
what is intended. I have not knowingly mis-
represented my opposers, and can say before my
Maker, that I indulge towards them no ill will,
but, on the contrary, am disposed to hear with-
out prejudice all that can be said against my
opinion, for it is certainly no advantage to me
to remain in error. The truth has been a para-
mount object of my pursuit for nearly forty
years, and had I been willing to compromise
principle for popularity, it is probable less per-
secution would have fallen to my lot, and more
worldly advantage would have been my portion.
ON RESTORATIONISM.
107
But esteeming truth of more value than wealth
or fame, I have been in the habit of telling it,
when once discovered, without consulting popu-
lar opinions or fearing consequences. Believing,
as I most sincerely do, that our blessed Saviour
will never give up his kingdom to the Father
until he has subdued all things not only under
but unto himself, and that too, by the "blood of
the cross," and that this sublime event can never
take place so long as sin, in any form, predomi-
nates, I have felt it my duty, in conformity
with such a faith, to espouse every moral enter-
prise having for its object the restoration of man
from the degrading practices of intemperance,
profanity, oppression, and every other species of
licentiousness. The influence of the Restoration
sentiment has, more than any other cause,
prompted me to come out so decidedly in favor
of universal liberty for men of every class and
color, not guilty of crime, and to do all in my
power in accordance with the spirit of Christ, to
bring about their restoration. For when I read
in the Bible that “God hath made of one blood
all nations;" that we should love our neighbor
as ourselves," and "do unto others as we would
they should do unto us,” I cannot help feeling
a sympathy for those who are compelled to labor
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all their lives for others, no better by nature than
themselves, without compensation, deprived of
education, even enough to read the revealed will
of their Maker. There is no one sin against
which the Almighty has expressed his disappro-
bation more than that of oppression, in what-
ever form it may be practised, whether toward
the black or white race. The practice of tyranny
in any way, is contrary to the principle of the
divine government, and must be done away be-
fore the great work of Restoration can be accom-
plished. Such are my sentiments and feelings
on the subject of these letters, and now having
freely unburthened my mind, I hope you will
not treat what has been written, with indifference
or prejudice, but "search the Scriptures daily,"
with your heart raised in prayer to God for that
“wisdom which cometh from above," that you
may be preserved from error and made free by
the truth “as it is in Jesus." As to the imper-
fect style and verbiage of these Epistles, my
brother will not be censorious, when he reflects
back to the circumstances under which we were
both brought up, being in a new country, with-
out the advantages of education with which the
rising generation are now favored. I shall there-
fore make no apology on this score. You must
TA
.
ON RESTORATIONISM.
109
take them as they are: my object has been to
disabuse your mind of false impressions; give as
clear an explanation of the sentiments held by
Restorationists, as could be done in so small a
space; and at the same time assure you of my
solicitude for your welfare. Let us then, dear
brother, seek for truth as for hidden treasure,
and while pursuing after it, through the many
impediments which surround us, let us exercise
towards others who may differ from us, that
charity which " suffereth long and is kind.” It
would afford me pleasure to know what you
think of this subject, and also to renew, if it be
your wish, the correspondence in future. For
the present, accept the assurance of my love.
D. P.
n
10
SECOND SERIES.
LETTER XXI.
Mount Hygiene, June 24th, 1842.
DEAR BROTHER:
In a former series of
letters to you on the subject of final Restoration,
I considered many of the most prominent ob-
jections to that sentiment, and answered them
in a manner satisfactory to myself at least.
There is still another objection presented by the
advocates of endless misery, founded on the law
of God. Their argument is, that man is under
perpetual obligation to obey perfectly the divine
law; that this law being infinite, because its au-
thor is, a violation of an infinite law incurs an
infinite penalty, which cannot be endured in a
limited period, and consequently the transgressor
must suffer eternally, unless he repent and is
forgiven in this life. This argument is more
specious than solid. In the first place it is not
true that because a law emanates from an infinite
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being, that therefore the law is infinite, either
in its demands or penalties: for the Almighty
gave the Jews many laws which were temporary
both as to the obligations imposed and the
penalties incurred, which were abrogated at
the coming of Christ, Paul calls them “ carnal
ordinances imposed only for a time,” Heb. 9: 10,
and yet they all came from an infinite law-giver.
The true idea of law is, “a rule of action;" in
order therefore, that it be a proper rule of action,
it must be adapted to the capacity of the subject.
If then the subject possess only a finite capacity,
the law by which it is to be governed must be
of a finite nature; otherwise it would be impos-
sible for the creature to fulfil its obligations; and
to suppose that God would require of man what
he could not do, would be calling in question his
justice. The objector will say, and that truly,
that we are required to “ love the Lord our God,
with all our heart, soul, mind and strength, and
our neighbors as ourselves,"-So we are, but we
are not required to love either our Maker, or
fellow-creatures, more than according to these
powers; and as they are all finite, the obligation
cannot be infinite; so that the capacity of the
creature is the standard of obligation still.
There is however, another idea connected with
ON RESTORATIONISM.
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that of capacity, which is essential in establish-
ing man's accountability; and that is, the degree
of light afforded,hence where much is given
much is required; and somewhat related to this
principle, is that of those loving much to whom
much has been forgiven. There are many terms
used by religious people, which pass for Scrip-
ture, that are not in the Bible, such as infinite
sin, infinite law, eternal death, endless misery,
&c. all of which have come from theological
schools, and are not from the Sacred Oracles. I
prefer the language of Holy Writ, and feel no
terror in repudiating such terms. I am afraid to
take from, or add to, the Sacred Book, lest the
plagues written there may be my portion.
Let us then, dear brother, search the Scrip-
tures daily and prayerfully, for “they are able
to make us wise unto salvation:" let us be careful
that we have “ Thus saith the Lord," for what
we believe and profess, so that we may "sanctify
the Lord God in our hearts, and be ready always
to give an answer to every man that asketh us, a
reason of the hope that is in us, with meekness
and fear.” 1 Pet. 3: 15. Had our learned the-
ologians been satisfied with the simple and
sublime language of the Record, and not aimed
at being wise above what is there written, we
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should not have witnessed so much confusion in
the church; but now, as when Babel was built,
the language is confounded, so that the professed
followers of the same Saviour do not understand
each other, they become alienated, and laying
aside charity, indulge in vituperation. I hope
that a better day is dawning, and that those who
have so important an object in view as that of
building up the kingdom of Christ, may see the
importance of “keeping the unity of the spirit in
the bonds of peace," while they “speak the things
that become sound doctrine.” You may hear
from me again on some other branch of what I
think is sound doctrine, but which may never-
theless appear to you a dangerous heresy; well,
let us both follow the apostle's advice to the
Thessalonians: “Quench not the spirit; despise
not prophesyings; prove all things and hold fast
that which is good.” 1 Thess. 5: 19, 20, 21. So
that when the Lord shall come to “ make up his
jewels," we may be among the number, rejoicing
to hear the approbatory sentence, “ well done,
good and faithful servant.”.
Adieu for the present.
D. P.
N. B. I believe that in the government of God
all classes of creatures in the universe are ame-
ON RESTORATIONISM.
117
nable to laws peculiar to the sphere they occupy,
and that all those laws are severally adapted to
the respective classes, having reference always
to the constitution and capacity of each class,
and that all delinquencies in the subjects must
subject them to misery in proportion to wilful
transgression. Should the objector still insist
that the law of God is the obligation that rests
upon all rational creatures to love him supremely,
and that such obligation will be eternally bind-
ing, that therefore the law is infinite, and the
subject under infinite obligation; I reply that all
creatures for whom Christ died, when they be-
come reconciled by the blood of the cross,"
will most cheerfully yield the obedience required.
The assumption that a portion of those creatures
will remain eternally disobedient, is begging the
question, and taking for granted what the oppo-
sers ought to prove.
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LETTER XXII.
Mount Hygiene, Jan. 16th, 1844.
Dear BROTHER:
In my letters heretofore
sent you, on the subject of my peculiar faith,
you must have discovered that I aimed at bre-
vity. All the branches of this great topic might
have been enlarged upon, and other objections,
which may rise in your mind, replied to; but
none, I think, involving principles different from
those already considered: and being unwilling to
trouble you with unnecessary words, disliking
also much circumlocution, I have endeavored to
condense the arguments, knowing too, that you
do not need tautology to apprehend my meaning.
You doubtless would rejoice to know from the
word of God that the restoration of all mankind
from sin and sorrow to holiness and happiness,
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will finally take place; and in your daily devo-
tions, pray that it may: but if you do not believe
it will, can you in this matter pray in faith? and
if not, are your prayers acceptable to God, whom
without faith it is impossible to please? See Heb.
11: 6. Although there may have been, hitherto,
some discrepancy between your prayers and
your faith, I trust the time will come when you
will no longer think it a duty to believe one way
and pray another. But should my hope in this
be disappointed, and we continue to differ on the
subject of the foregoing letters, I am sure we
shall not on the more important one of practical
religion. For whatever may be our opinions
concerning the ultimate issue, those opinions are
not like the “ one thing needful.” Martha and
Mary were true exponents of human society:
Martha, of those who are careful and troubled
about worldly things; and Mary, of those who
sseek first the kingdom of God in his righteous-
ness.” How true and important is that saying
of the blessed Saviour: “ Ye cannot serve God
and Mammon;" and also that of the apostle,
“The carnal mind is enmity against God;" again,
“ If any man love the world, the love of the
Father is not in him.” The supreme object of
our love admits no rival. As the affections are
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mainly concerned in the matter of true religion,
and as there is no virtue in coersive obedience,
we must be drawn by the Father, if we come to
Jesus Christ in a right manner, John 6: 44; nor
can this be, without true repentance preceded
by "godly sorrow" for sin. We may be sorry
and repent from worldly and selfish motives, but
such repentance has to be "repented of." The
greatest profligate may be very sorry that by
his dissipation he has brought himself into poverty
and disgrace, while there is no godly sorrow in
his heart for having sinned against his Maker.
When the prodigal son “came to himself” and
returned to his father, his first confession was,
“ I have sinned against heaven.” Luke 15: 21.
So it is with every true penitent, and no refor-
mation will be permanent that has not such
penitence for its foundation; hence so many
backslide, whose profession of religion has been
brought about by mere external excitement.
Although, as I said, the affections are mainly
concerned in true conversion; yet it is proper that
we should fear the righteous judgments of God
on account of sin; for “ it is a fearful thing to
fall into the hands of the living God.” Heb. 10:
31, The fearfulness will arise in the sinner's
mind when brought to judgment with a heart
ON RESTORATIONISM.
121
full of rebellion against divine purity. We can
easily conceive how this can be, without admit-
ting that God will continue eternally opposed to
the creature; as long as enmity remains in the
creature's heart against God, so long must the
fearfulness continue. God's judgments are often
very severe in this world, and will no doubt, be
so in the next, toward all who slight the offers
of mercy now held forth in the gospel, who live
and die in sin, and rise in “the resurrection of
damnation.” John 5: 29. The apostle makes
the “terror of the Lord," a motive to "persuade
men!” 2 Cor. 5: 11. The most severe punish-
ment which may be necessary for the subjuga-
tion of man, whether in this or a future state,
when viewed as a means to accomplish a good
end, is not incompatible with the most gracious
design; but when viewed as an end, it becomes
very difficult to "vindicate the ways of God to
man” and reconcile´such severity with a merci-
ful purpose. But, apart from the motives just
stated, there are higher inducements to practical
piety. The heartfelt enjoyment resulting from
a consciousness of doing the will of God, thus
securing his approbation, together with the
pleasure flowing from an intercourse of kindred
minds filled with the same spirit of love, and
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mutually engaged in prompting each other to
faithful perseverance in " keeping the unity of
the spirit in the bonds of peace.” Eph. 4: 3.
Who that has ever had it, would forego such
enjoyment? compared with which, the pleasures
of sense are dull and insipid. Can my brother
think that because Restorationists believe the
Saviour will fully accomplish what he came into
the world for, viz. " to seek and to save that
which was lost," they have no motive to become
followers of so merciful a Redeemer? does not
that “perfect love which casteth out fear," con-
stitute a higher motive to Christian obedience,
than the fear it casts out? If it does, then surely
it should be insisted upon as a paramount induce-
ment. I think my brother will not demur to
this; his own experience, when the love of God
has been shed abroad in his heart, will prompt
him to answer the question in the affirmative.
May we not then be permitted to judge of the
fountain by the stream; the cause by the effect?
can the small portion of love received by one
soul, be compared with the infinite source
whence it flows? and does not that small portion
excite in the recipient a strong desire that all
others should participate in the joys of salvation?
must it not then be the will of God, who to
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commend his love toward sinners, sent his only
begotten Son to die for them, even when they
were without strength? Rom. 5: 6. Then, my
dear brother, let us cultivate this heavenly prin-
ciple more and more; let us bow humbly to the
sceptre of Immanuel; let us take his yoke upon
us, and bear it with patience, laying aside every
weight, and run the race set before us, contin-
ually supplicating the “Father of lights” for still
larger supplies of grace, that we may be enabled
to love Him “ supremely, and our neighbor as
ourselves;” that when we shall have finished our.
course here, we may be prepared to meet our
Judge, escape the condemnation, and be admit-
ted to His presence on high, where there is
fullness of joy, and at His right hand where
there are pleasures forevermore.
In the delightful anticipation of meeting you
in those blissful regions, where we shall be for
ever united in sentiment and affection, I once
more bid you adieu.
D. P.
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LETTER XXIII.
Mount Hygiene, Feb. 7th, 1844.
Dear BROTHER:
I THOUGHT my last epistle
to you, on the subject of our religious difference,
would have closed the correspondence on my
part, and had come to the conclusion to desist
from troubling you any farther: indeed, when
the first series was closed, I thought the same,
but recollecting another objection often brought
against our application of the promises made by
God to Abraham, Isaac, and Jacob, recorded in
Genesis, I desire you to examine it. The objec-
tor discovering that the benefits promised were
to be conferred upon all nations, families, and
kindreds of the earth, and seeing no way to avoid
their universal application to all mankind, at the
same time fearing the conclusions at which Res-
torationists arrive; asserts that the promises in
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question had no reference to spiritual, but to
temporal blessings only, that although the prom-
ised seed was Christ; yet, so far as the benefits of
his intercession were general, they related to the
good things of this life exclusively. This view
has been often presented to me, especially by
that class of Christians who think that Christ
died for only a part of the human family. Let
us now see what construction the apostles put on
this subject, and we need be at no loss how to
understand it. In the 3d chapter of Acts, Peter
having spoken of the Saviour's death, resurrec-
tion, ascension, and reception into heaven "until
the times of the restitution of all things," says
to the Jews, “ Ye are the children of the pro-
phets, and of the covenant which God made with
our fathers, saying unto Abraham, And in thy
seed shall all the kindreds of the earth be blessed.
Unto you first, God, having raised up his Son
Jesus, sent him to bless you, in turning away
every one of you from his iniquities.” Acts 3,
25, 26. Again, Paul, writing to the Galatians,
3rd chapter, 7, 8 and 9th verses, “Know ye
therefore, that they which are of faith, the same
are the children of Abraham. And the Scrip-
ture, foreseeing that God would justify the hea-
then through faith, preached before the gospel
pl
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unto Abraham, saying, In thee shall all nations
be blessed. So then, they which be of faith are
blessed with faithful Abraham." 14, “ That the
blessing of Abraham might come on the Gentiles
through Jesus Christ; that we might receive the
promise of the spirit through faith.” 16, “Now
to Abraham and his seed were the promises
made. He saith not, And to seeds, as of many;
but as of one, And to thy seed, which is Christ.”
17, “And this I say, That the covenant that was
confirmed before of God in Christ, the law, which
was four hundred and thirty years after, cannot
disannul that it should make the promise of none
effect.” 29, “ And if ye be Christ's, then are ye
Abraham's seed, and heirs according to the
promise.” Again; Paul to the Romans, 4th
chapter, 13th verse, “For the promise, that he
should be the heir of the world, was not to Abra-
ham, or to his seed, through the law, but through
the righteousness of faith.” 14, " For if they
which are of the law be heirs, faith is made void,
and the promise made of none effect.” Saint
Paul alludes to the same in his defence before
Felix, Acts 24: 14, 15, “ But this I confess unto
thee, that 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 in the
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prophets: And have hope toward God, which
they themselves also allow, that there shall be a
resurrection of the dead, both of the just and
unjust.” Also, in his address to Agrippa, Acts
26: 6, 7, 8, “And now I stand and am judged for
the hope of the promise made of God unto our
fathers: Unto which promise our twelve tribes,
instantly serving God day and night, hope to
come, for which hope's sake, king Agrippa, I
am accused of the Jews. Why should it be
thought a thing incredible with you, that God
should raise the dead?" You see, brother, how
the inspired apostle understood and applied those
promises made to the ancient patriarchs, and you
cannot but see that the objection I am noticing,
is groundless. It is true, however, that God
promised to multiply the natural posterity of
Abraham, Isaac, and Jacob, and give them the
land of Canaan for a possession, and it is called
an everlasting possession. Read Gen. 17: 8, and
18: 18, and 26: 34, and 28: 13, 14. Yet this
part of the blessing was not only temporary, but
confined to that particular nation, while that of
which the apostles speak, was to embrace all na-
tions, families, and kindreds of the earth. The
promises must therefore be viewed in a double
aspect, one part referring to temporal, and the
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other to spiritual blessings; the former, peculiar
to the Jews; the latter, to all mankind. It is
not a little surprising that with so much evi.
dence to the contrary, any one should suppose
the patriarchal promises furnish no ground of
faith in spiritual blessings! But such is the fear
of many pious Christians, lest they should admit
something that seems to favor the doctrine of
ultimate reconciliation by Christ, to God, of all
"things in heaven and earth,” that they will put
the most unreasonable constructions upon the
plainest passages of Scripture. We should
never read the good book for the purpose of sus-
taining a preconceived opinion, but making it its
own expositor; search every part, deducing from
the whole such conclusions as will best accord
with the general scope, and harmonize with all
the communicable attributes of God: we may
sustain almost any theory by culling and colla-
ting together particular passages, disconnecting
them from their context, having no reference to
the speaker, the occasion, the time, the circum-
stances, the subject spoken of, or the people
spoken to; all these should be duly considered
without prejudice, and with an honest desire to
arrive at truth for its own sake. This, I am
aware is very hard to do, and more so on religious
ON RESTORATIONISM.
129
subjects than any other, because we connect
with these our destiny in a future state. It is
therefore highly important for us, to weigh well
the evidences on all sides carefully, summing up
the whole, and prayerfully relying on that wis-
dom which cometh from above. This has been
my course for many years, and in this way,
without consulting mere human authority, I
have arrived at the conclusions, and adopted the
sentiments advocated in these letters. You
probably think, by this time, that I had better
not promise to stop writing, and I am somewhat
of your opinion, for the subject presents itself in
so many aspects, that the more it is contemplated
the more susceptible it appears of enlargement.
I will however not trouble you any farther at
this time, but close this by saying, that through
the kindness of Providence, my health is good,
am much blessed in my domestic relations, hav-
ing a most worthy companion, dutiful children,
and delightful home, on the bank of the beauti-
ful Ohio, across whose calm surface I can now
look from my window and see the varied and
picturesque landscape of Kentucky hills; which,
while they bring to my remembrance the more
fertile and pleasant portions of that fine State,
and the many acts of hospitality so often received
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from the liberal inhabitants, in former years, at
the same time remind me of the great draw-back
upon their substantial prosperity for this world
and the world to come. See Isaiah 58: 6.
You will please accept once more the assu-
rances of my unfeigned love.
D. P.
ON RESTORATIONISM.
131
LETTER XXIV.
Mount Hygiene, Feb. 8th, 1844.
DEAR BROTHER:
You must have discovered
already, that I attach much importance to the
idea that the final judgment will take place in
time and not in eternity. Although considerable
has been interspersed through former letters, on
this point, I have thought it might be well for
the sake of reference, to embody in this, the
most prominent passages of Scripture in proof
of the sentiment. Many more might be quoted,
but these may suffice: Acts 17:31; Rev. 11: 18;
2 Pet. 3: 7, 10, 12; 1 John 4: 17; Matt. 10: 15,
and 11: 24; Mark 6: 11; Rev. 6: 17; Phil. 1: 10;
Rom. 2: 5, 16; 1 Thess. 5: 2; John 12: 48; Jude
6; 1 Cor. 4: 5. You will see, by looking at these
texts, the word day or time is used in speaking
of the judgment. The expression eternal judge
ment occurring in Hebrews 6: 2, is the only
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0
exception I can recollect; and this, as stated in
a former letter, must refer to the spirit of judg-
ment and not the act of judging, because the
latter will at some period, be past; but the former,
being the eternal word or spirit, must endure
without end, and is that by which the world will
be judged in the last day. We should be care-
ful, however, and not conclude too hastily, that
because the term day is used, it must necessarily
mean twelve, or twenty-four hours, it being often
used to designate a long period, but not unlim-
ited: hence, Peter introduces this caution when
speaking of the day of judgment, “But, beloved,
be not ignorant of this one thing, that one day is
with the Lord as a thousand years, and a thousand
years as one day,”. 2 Pet. 3: 8, intimating that
it may continue that length of time. I am par-
ticular on this subject, because there appears to
me a great absurdity in supposing all human
souls immediately enter eternity when the body
dies, and after the resurrection, brought back
again into time to be judged: especially if the
judgment produce no change in their characters,
but only augments the degree of happiness or
misery to the several classes. Whatever may
be the state or condition of the soul between
death and the resurrection, whether conscious
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or unconcious, I can see no proof of its final
state being fixed till after the judgment; for if it
be sealed previously, there would seem to be no
necessity of judgment at all. I know the com-
mon reason assigned is, that the Judge may
manifest to all creatures, the rectitude of his
character and the justice of his retributions.
This is no doubt one great object of the judg-
ment, but not the only one. It is not only ne-
cessary that creatures should be convinced of
God's character, and the equity of his govern-
ment, but also that they should be made to see
their own; and nothing can give them such in-
sight but that spirit or word which is compared
to a sharp two-edged sword, and which, in the
process of judgment, will pierce “even to the
dividing asunder of soul and spirit, and of the
joints and marrow, and is a discerner of the
thoughts and intents of the heart.” Heb. 4: 12.
We are informed that when the Lord shall come,
he “will bring to light the hidden things of dark-
ness, and make manifest the counsels of the
hearts; and then shall every man have praise of
God.” 1 Cor. 4: 5. Such manifestation is not
necessary for the Creator, who knows all hearts
as well now as then, but it is not the case with
the creature, for no sinner ever realizes the
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depth of his own depravity until the spirit operates
upon his heart, and brings to his view its latent
iniquity: nor will any soul ever bow voluntarily
to Christ, and be reconciled to God, without such
process; either here or hereafter. Hence, if we
do not yield to the dictates of the word now, the
same will judge us in the last day. John 12: 48.
There never was, nor ever will be, a true con-
version unless the soul become the subject of a
previous conviction of sin, and nothing but the
divine spirit, which searches the deep things of
the heart, can effect it. There can be no con-
version from sin, without conviction of sin. This
is an important branch of Christian doctrine, and
no denomination holds it more sacred than Res-
torationists. Taking this view of judgment then,
you will discover, that I consider it an essential
part of the great work for which Christ came
into the world, (see John 9: 39,) without which,
there could be no salvation for any of Adam's
race. If judgment be nothing more than passing
a sentence, why is it said that the books will be
opened, Rev. 20:12, what are the books and what
the object in opening them? but to expose their
contents. It is possible they may signify the
records of all God's dealings with his creatures
through all their past lives, his revealed word,
>
>
ON RESTORATIONISM.
135
his various providences, together with the par-
ticular state and character of each soul, which
will be brought to the creature's view by the
spirit of judgment. This would seem necessary,
that each individual might discover not only his
deserts, but also, the justice of whatever retri-
bution may await him. Christ says that of every
idle word, an account must be given; if so, it
will be necessary these words be brought to our
recollection, and this can be done only by the
spirit, for without its aid we could not remem-
ber one of a thousand. The difference between
thoughts and intentions will also be made man.
ifest, (see again Heb. 4: 12,) as all crime is
referable to intention, it is important such dis-
crimination should be made: we may think about
an evil deed, and yet not intend to do it. There
is also a difference between desiring and covet-
ing; there is no harm in desiring to have what
belongs to another, provided we are willing to
give an equivalent, and obtain it with the own.
er's consent; but to covet, is to wish it without
pay, and hence a breach of the tenth command-
ment. The judgment of God, which is “accord-
ing to truth,” will recognize all these distinctions,
nor can any creature escape it. "But all things
are naked and open unto the eyes of him with
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ST
whom we have to do.” Heb. 4: 13. How im-
portant then, is the proper improvement of our
time and talents; that we let no opportunity pass
without doing all in our power to glorify God
and benefit our fellow creatures; appropriating
the bounties of his providence in relieving the
wants of the needy, visiting the sick, consoling
the afflicted, sympathising with, and pleading
for, the oppressed; bearing a faithful testimony
in behalf of truth and right; rebuking sin; pro-
moting peace and holiness, “ without which no
man shall see the Lord." The faithful follower
of Christ will not stop to enquire whether the
course he is pursuing be popular, or unpopular,
but whether God and conscience approve it; the
precepts of his Saviour will be the guide of his
life, and his blessed example the object of his
constant imitation; he will never be weary in
well-doing, but will always bear in mind, that
“God shall bring every work into judgment, with
every secret thing, whether it be good or whether
it be evil.” Eccl. 12: 14. Hold fast, my dear
brother, to your good profession, “let no man
take thy crown." And may the judge of quick
and dead, when he comes to make up his jewels,
find you among the happy number.
D. P.
ON RESTORATIONISM.
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LETTER XXV.
Mount Hygiene, Feb. 20th, 1844.
DEAR BROTHER:
I KNOW not whether my
brother is fully aware of the difference between
Restorationism and what is now called Univer-
salism, because the latter term was formerly
used to designate the Restoration doctrine; hence
arises much confusion in the minds of those un-
acquainted with the history of this matter. I
will therefore briefly state in this letter, why
the designation was changed. All were for-
merly called Universalists who denied endless
misery, and held that all the human race would
ultimately be made holy and happy: but with
this they also believed in a judgment after the
resurrection, to be followed by limited suffering
to those who should die unregenerated; repen-
tance for, and forgiveness of sin, and the new
birth were held sacred. Such was the prevail-
ing theory of ancient Universalists. But of late
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my
III
a sect has arisen, taking the same name, but
denying in part, the former doctrine. They
hold that all sin and suffering are confined to
this mode of existence; that the judgment is now
in progress; that every transgression is imme-
diately followed by its appropriate retribution
in this life, and that the general resurrection
will place the whole race of Adam on grounds
of perfect equality. This sentiment is predicated
upon the supposition that the corporeal, and not
the intellectual part of man, is the sinner; and
that when the body is dead, the sin is ended, with
all its consequences. When this doctrine
was introduced, it spread in a short time, with
great rapidity, and is at this time much more
popular than ancient Universalism, with those
who are willing to risk present consequences for
present indulgence. The adherents of the ancient
faith believed this a dangerous error, and not
willing to be identified with it, assumed the
appellation of Restorationists, leaving to the dis-
senters the name, while they held on to the prin-
ciples of their predecessors. So much for the
history; now for a few remarks upon this
innovation. If crime be referable to fleshful
propensities only, and these propensities be
constitutional, and this constitution the neces-
ON RESTORATIONISM.
139
O
sary result of our physical organization, and
this organization not our own, but the Creator's
work, it follows, that we cannot help being
criminal, or that there is no such thing as crime.
But if crime be referable to intention, and inten-
tion to mind, then we must look to the intellect
for the beginning of sin; and this is just where
the apostle James found it. James 1: 13, 14, 15.
“Let no man say, when he is tempted, I am
tempted of God, for God cannot be tempted
with evil, neither tempteth he any man; But
every man is tempted when he is drawn away
of his own lust and enticed, then when lust hath
conceived, it bringeth forth sin; and sin, when
it is finished, bringeth forth death.” Although
lust draws and entices, yet is it not sin until it
conceives; and where does that take place if not
in the mind? Surely then, crime is to be traced
to the inner, and not to the outer man. It is no
crime to be tempted, for the Saviour himself was
“tempted in all points like as we are, yet with-
out sin.” Heb, 4: 15. But the sin consists in
yielding to it. The body is no more than the
instrument, while the soul is the accountable
agent in the commission of crime: hence the
need of inward regeneration. But according to
the view examined above, the soul having never
140
FAMILIAR LETTERS
11
1
sinned, stands in need of no such change, but
only needs to be furnished with a pure body,
corresponding with its own purity, which will
be effected by the resurrection, without the
soul's consent, (for I trust no one will assert that
moral agents will be consulted as to whether the
body shall or shall not rise from the dead.) If
the sentiment I am opposing, be true, the only
redemption to be accomplished by Christ, is to
be performed upon passive subjects, except so
far as the truths he taught and the precepts he
enjoined may be beneficial to us in this life, for
the doctrine is, that our moral character here,
will not effect our condition in a future state one
way or the other. If so, then the man who
serves satan all his life and dies in the act of
murder, or any other heinous crime, will be as
well off in the resurrection as he who serves his
Maker, and dies in the triumphs of Christian
faith. To show still farther the absurdity of
this theory, let us apply the principle to a case
of human jurisprudence. Suppose a man be
arraigned before a court, charged with killing a
fellow man; the court, on inquiry, find the man
was killed accidentally; in that case a verdict of
innocence is rendered; but, suppose it be proved
the man was killed in a quarrel by receiving
ON RESTORATIONISM.
141
what is termed an unlucky blow, it is then man.
slaughter, because although there was no inten-
tion to kill, yet there was to quarrel and strike;
the perpetrator is therefore punished according
to the wickedness of his intention; but should
the court be satisfied the act was done with ma-
lice aforethought, it is wilful murder. In all this,
the motive is recognized, as giving character to
the act, and what gives rise to motive, but
thought, and where is thought but in the mind?
If then, thought be referable to mind, and motive
to thought, and crime to motive, I ask, how can
crime be charged to the body? for what is the
body but matter? Now as mere matter can
neither obey nor disobey moral law, and as it
cannot disobey the physical laws which govern
it, the conclusion must be, that it cannot disobey
at all. Hence, if there be any sin, the soul must
be the sinner; and this is Bible doctrine, “The
soul that sinneth, it shall die." Ezek. 18:4. I
have written thus plainly in opposing this error,
not for any unfriendly feeling toward those who
hold it, nor doubting that many of them are
pious, but because I love them, and desire they
may see its fallacy and avoid its danger, being
well assured it is calculated to deaden that
anxiety about a future state which all should
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FAMILIAR LETTERS
feel, who have not yet commenced seeking the
salvation of their souls. Any doctrine which
sets aside the necessity of such seeking, must be
injurious to man's best interests, nor could I ac-
quit my conscience without bearing testimony
against it, All true Restorationists, if they act
up to their profession, will be ever engaged in
seeking a greater conformity to that blessed Be-
ing whose will is that “all men should be saved
and come to the knowledge of the truth," and
the nearer they approximate to his divine image,
the more solicitous will they be that others may
be brought into a like conformity. Praying that
we may yet see eye to eye on the great subject
of man's redemption, and finally enjoy together
that heavenly inheritance which God has pro-
vided for those that love and serve him, I close
with assuring you that your welfare in this world
and the world to come, will ever be near my
heart.
D. P.
1
2.
ON RESTORATIONISM.
143
CONCLUSION.
t
I HAVE little doubt that many, belonging to
different denominations, will find in the fore-
going letters their own private sentiments, who
for various reasons do not avow them openly.
Some, disliking contention, are unwilling to com-
mit themselves by an open declaration, to the
controversy that would ensue. Others fear that
it would be like “casting pearl before swine,"
and that their perversion by wicked men would
do more harm than acknowledging the doctrine
would do good. Some stand in such relation to
religious bodies as makes them unwilling to dis-
turb their harmony by saying what they think:
this class often prefer peace to truth. Another
pretty numerous class intend to keep quiet until
the doctrine become popular, when its public
profession will be attended with no cross. Such
persons, like Nicodemus, come by night to seek
144
PAXILIAR LETTERS.
information, they are well described in the fol-
lowing lines by Cowper;
“Some act upon the prudent plan,
Say little, and hear all they can,
Safe policy, but hateful;
So barren sands imbibe the shower,
But render neither fruit nor flower,
Unpleasant and ungrateful.”
Many, like the man who (having his sight
partially restored) "saw men as trees walking,"
have an indistinct conception of its truth, and
though rejoicing in hope, take no decided ground
for fear it is too good to be true. I would say
then, "prove all things, hold fast that which is
good.”
D. P.
UNIVERSITY OF MICHIGAN
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