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29. Luke xii. 10. 1 John xv. 16. These texts are commented upon at large in the work of EDWARDS against CHAUNCEY, and JOHNSON on Everlasting Punishment.

As we shall in the following section, say something of the improper rendering and application of the Greek word, which has occasioned more controversy in the Christian world, than any other word in the whole Bible; and which in truth, according to the manner in which it is received, seems to act, somewhat like the nitrous oxide, revealing to the world, the latent dispositions of each of the contending parties, we shall pass on to the completion of the present section without further comment.

"The Universalists teach the doctrine of Election, but not in the exclusive Calvinistic sense of it; they suppose, that God! has chosen some for the good of all; and that his final purpose towards all is intimated by his calling his elect the first born, and the first fruits of his creatures, which say they, implies other branches of his family, and a future in-gathering of the harvest of mankind."

"They teach also that the righteous shall have part in the first resurrection, shall be blessed and happy and be made Priests and Kings to God and to Christ in the millenial kingdom, and that over them the second death shall have no power; that the wicked will receive a punishment apportioned to their crimes; that punishment itself is a mediatorial work and founded upon mercy, consequently, that it is a means of humbling, subduing and finally reconciling the sinner to God."

They add, "That the words rendered everlasting, eternal, for ever, and for ever and ever in the Scriptures, are frequently used to express the duration of things that have ended or must end: and if it is contended, that these words are sometimes used to express proper eternity; they answer, that the subject with which the words are connected must determine the sense of them; and as there is nothing in the nature of punishment which can be considered as a reason why it should be endless, they infer, that the above words ought always to be taken in a limited sense when connected with the infliction of misery."

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"They suppose the Universal doctrine to be most consonant to the perfections of Deity, most worthy of the character of Christ as the mediator; and that the Scriptures cannot be made consistent with themselves upon any other plan. They teach ardent love to God, peace, meekness, candour and Universal love to men, are the natural result of their views."*

As among other Christian sects, so among Universalists there are various shades of difference, as hinted in our Preliminary Observations. The Universalists properly so called, are those who adhere to the Primitive, Apostolic Faith and make the Holy Bible the rule of all their actions; adhering rigidly to those Scripture doctrines that are considered by all classes of consistent Christians essential to salvation. In truth, the real Universalist differs from other Christians on no one point of Scripture doctrine, except it be in their manner of receiving and explaining those doctrines. And this is a privilege which they conceive to be the right of every man who is accountable to God alone for his religious faith and opinions.

Beside the number of classes called Universalists, as distinguished in our Preliminary Observations, Dr. Mosheim gives an account of a class which arose in the beginning of the seventeenth century, and that are distinguished as "the hypothetical Universalists," and more commonly, "French Reformers."

"The doctors of Saumar revived a controversy that had for some time been suspended, by their attempts to reconcile the doctrine of predestination as it had been taught at Geneva and confirmed at Dort, with the sentiments of those," (the Primitive Universalists, see page 20,) "who represent the Deity as offering the displays of his goodness and mercy to all mankind." This reformed Church accepted the following propositions, as prepared by the learned and sagacious Amyraut, the author of the system of reconciliation.

"That God desires the happiness of all men, and that * Evans' Sketch, pp. 172, 177.

no mortal is excluded by any divine decree, from the benefits that are procured by the death, sufferings and Gospel of Christ."

"That however, none can be made a partaker of the blessings of the Gospel and of eternal Salvation; unless he believe in Jesus Christ." (John viii. 24. Mark xvi. 16.)

"That such indeed is the immense and universal goodness of the Supreme Being, that he refuses to none the power of believing; though he does not grant to all his assistance and succour that they may wisely improve this power to the attainment of everlasting Salvation;

"And that, in consequence of this, multitudes perish through their own fault and not from any want of goodness in God!"

"Those who embraced this doctrine were called Universalists because they represented God as willing to show mercy to all mankind; and hypothetical Universalists because the condition of faith in Christ was necessary to render them the objects of his mercy."*

Reader-would you know the great cause of offence against other Christian denominations with which the Universal doctrine is charged? It is chiefly this, that Universalists have dared to believe God, and to represent him "as willing to show mercy to all mankind;" Dr. Mosheim says, "the more I examine this reconciling system, the more I am persuaded that it is no more than Arminianism or Pelagianism artfully dressed up and ingeniously covered with a half transparent veil of specious but ambiguous expressions; and this judgment is confirmed by the language that is used in treating this subject by the modern followers of Amyraut, who express their sentiments with more courage, plainness and perspicuity, than the spirit of the times permitted their master to do."†

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These sentiments of Universal benevolence were not only received in all the Universities of the Hugonots in

*Mosh. Eccl. Hist. vol. iv. pp. 83, 84.

+ Ib. id. p. 84, with reference to "Aymon Actes des Synodes Nationaux des E'lises Reformees en France, tom, ii. pp. 571, 604,

France, and adopted by divines of the highest note in that nation, but also spread themselves as far as Geneva and were afterwards disseminated by the French Protestants, who fled from the rage of persecution through all the reformed Churches of Europe. And they now are so generally received that few have the courage to oppose or decry them."* Among those who fled from these Religious persecutions may be numbered the descendants of the German Baptists, who are called in America, Tunkers, or Dunkers, who deny the eternity of future punishments, and believe that the souls of the just are employed in preaching the Gospel to those who have had no revelation in this life. They baptize by immersion and are hence, General Baptists and Universalists. In other parts, particularly in Ireland, Dr. Rust, Bishop of Dromore, published an essay in defence of the doctrine of Universal Redemption. In England the Rev. Jeremiah White has published a volume in its defence. The Chevalier Ramsay in his elaborate work "The Philosophical principles of natural and revealed Religion," espouses it. Arch-Bishop Tillotson, in one of his sermons, supposes future punishment to be of limited duration, as does Dr. Burnet, master of the Charter House, in his book 66 on the state of the dead." Dr. Newton, Bishop of Bristol, in his "Dissertations ;" Mr. Stonehouse, Rector of Islington, the Rev. Mr. Brown of the Church of England, have all written in support and defence of this benevolent doctrine; also, Simpson in his work on "Future Punishment," Petitpierre, on "the Government of Moral Agents;" Dr. Huntington in his "Calvinism Improved," Dr. Fessenden in his "Science of Sanctity," Mr. James Relly in his work termed "Union," Dr. Hartly in his profound work "On Man," Mr. Richard Wright, of Wisebach, England, in his "Treatise on Atonement," and "the Eternity of hell torments indefensible," the Rev .Mr. Harris, of Liverpool, in a volume of Sermons, Mr. Broughton at the close of his "Dissertations on Futurity," Mr. Elhanan Winchester, in his

*Eccl. Hist. p. 85.

"Lectures on the Prophecies," and in his "Dialogues on Universal Restoration," Mr. Wm. Vidler in his controversy with Messrs. Fuller and Fisher,* ably advocate this doctrine.

The Pious Bishop Watson, in his charge delivered to the Clergy of the diocess of Landaff in 1784, says, "what need is there that we should calumniate and detest one another, because we cannot agree in our notions concerning Christ! he is the seed of the woman whose office it is to bruise the serpent's head, the seed of Abraham, in whom all the nations of the earth were to be blessed; the last Adam in whom all are to be made alive; the Son whom the Father sent to be the Saviour of the World; the Lamb of God, which taketh away the sins of the world; the advocate who now liveth to make intercession for us; the Judge who will at the last day reward every man according to his works," &c. and this is precisely the faith and the language of every sincere “Bible Universalist." The Rev. and Pious John Wesley, whose devotion to the cause of vital religion is undoubted, and whose labours have been blessed in every part of the world, both preached and printed in favour of Universal Redemption.†

In Scotland, Mr. Purvis, of Edinburgh, and Mr. Smith, M. P. in his able work "on the principles of Divine Government," writes favourably of this doctrine. In America, the learned Dr. Chauncey, in his work entitled "The mystery hid from ages and generations made manifest by the Gospel Revelation," &c. but more commonly known by its title "Salvation of all Men;" the reverend and most devout John Murray, Pastor of the First Universalist Church, Boston, in "His Life, Letters, and Sketches of Sermons," in five volumes; the Rev. Hosea Ballou, of Boston, in his admirable work "On Atonement, ""Notes and Illustrations on the Parables," "Doctrinal Controversy," and a volume of Sermons, have each

* See Universalists Miscellany, from 1st to 4th vol.

+ Adams' Dict. of all Religions. Evans' Hist. of Christ. Denom. p. 160. Dr. Dalcho's Church of South Carolina, p. 136.

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