The Jewish Doctors, in their remarks upon this word in the Hebrew, have assigned to it the following limits: First, as it regards the world, it served to distinguish the periods of the former and present dispensations. Before the coming of the Messiah, they considered the word "aion" as applying itself to the period of the world from Adam to Christ, and which they distinguished as "the world that now is." While, secondly, the appearance of the Messiah was to be distinguished as a new age of the world, in which righteousness and true holiness would abound; when men should no longer worship idols, but the true and living God, &c. And hence, they disguished the Christian age, by terming it "the world to come,' "* and the Adamic and Mosaic dispensations, as the old world; whence the present, or Christian dispensation, is called "the new world,"† &c.

As the character of our Heavenly Father is consistent in all his glorious attributes, the Scriptures, which are the revelations of his Spirit, are unquestionably intended to be in accordance with his glorious character. All classes of Christians acknowledge the canonical books of the Old and New Testaments to be the revelations of his Divine will, to holy men, in the different ages and dispensations of the world. We now seriously ask, upon the Christian sincerity, candor and veracity of all rational sectarians, if, by their various methods of explaining the Scriptures, they can, upon any sound and correct principle, comparing the passages quoted in the first twenty-two pages of this Manual, with other passages, (particularly those which they have variously chosen as the basis of their doctrines,) show any thing like consistency in the Scriptures? We aver, they cannot and as we are not satisfied with any of the arguments hitherto made use of, to evade this important point; and finding that neither

*Robinson's Greek Lexicon-Art. AION.

See, also, Scarlet, Campbell, Whiston, Chauncey, Winchester, Murray, Kneeland, and other Greek scholars and lexicograhers, on this word. 'The Basilididians also consider the term to mean a limited duration.

Calvinistic nor Arminian writers have been able, according to their doctrines and tenets, to reconcile the Holy Scriptures in all their parts, as hath been plainly proved, (page 35,) we have preferred that mode of explaining the entire Scriptures, which at once renders them consistent in all their parts, and by which they are made to harmonize, without the least discordance; and not only so, we fearlessly aver, that according to the views and explanations of "consistent Christian Universalists," the sacred canons of the Holy Scriptures present themselves to the understanding of all unprejudiced minds, as they truly are, the Divine Revelations of "the only wise God our Saviour," whose glory is, by this doctrine, as fully sustained, as it is possible for human expressions to describe it.

From a long, intimate, and comparatively happy intercourse with members of various sects of Christians, we have found many who cannot cordially assent to the doctrines and tenets of their respective societies; but continue their attendance and membership, merely from the force of education, habit, and an unwillingness to disoblige their friends; they reprobate the doctrine of the eternity of future punishment, and believe, as we do, in the final salvation of all men. This conduct is inconsistent; because there is nothing in the doctrine of final salvation, as founded upon the Scriptures, of which any man, or sects of men, have any need to be afraid or ashamed. On the contrary, there is every thing embraced in the doctrines and tenets of the consistent Universalist, of which the most pious and devoted Christian might, and must be, most properly and justly proud. And we solemnly call upon our opponents to investigate the principles of our Faith, to compare our doctrines with those of the Scriptures of Truth; and as we are confident that they are such as are approved of our God, we are not disposed to shrink from, or to tremble for the issue of the most critical investigation of man. In truth, we demand, rather than shun, the honest examination of our religious principles.

We know, from many years' experience, that this

Evangelical Doctrine is not properly understood; and we fearlessly assert, that when properly understood, it would be impossible for any rational being to withhold their assent to its truth, without rejecting a large portion of the Prophecies, and promises of the Scriptures; and we here venture to prove our assertion. The Universalists, properly so called, that is, those who adhere to the Primitive, Apostolic and Catholic doctrines of Christ, and his immediate Disciples and Apostles. as will be seen by their articles of Faith, not only believe in all the Scriptural commands that are deemed necessary or essential to salvation, but they accept the whole and entire doctrines of the Bible, in their correct and consistent translation, as the rule of their faith and practice. They are, therefore, found to differ from all other Christians, on two points alone, neither of which, they believe, are essential to salvation.

On the doctrine of "Election and Reprobation," they differ from Calvinists, (page 46,) in taking a view of this doctrine, more honourable to God, more in accordance with his glorious perfections, more consonant with his impartial justice, and eternal, unchangeable love, and more satisfactory to the reason and understanding of benevolent and unprejudiced men. And on the doctrine of the "Eternity of hell torments," they differ from all sects and denominations of Christians, who believe, advocate, preach and defend it; and pronounce the doctrine to be an error, originating, primarily, from the imperfect knowledge, vague interpretation, and improper application of a single Greek word, as has been previously noticed and explained; and generally, from an improper, morbid conception of the moral and infinite perfections of the Deity, which are viewed and judged of, by the various standards of their own imperfect inferences and conclusions; or else, from being either too ignorant, or indolent, to examine for themselves, they accept those doctrines that approach more nearly to their conceptions of Christianity, than some others, satisfying themselves with the fallacious hope of being secure, by attaching themselves to

one or other of the numerous and most popular sects of professing Christians.

But at the same time, we do most sincerely believe, that there always have been, and that there still are, many truly pious and sincere persons, in each of those divisions of the Christian Church, who conscientiously believe in the doctrine of exclusive election, and in the eternity of future punishment. All that we require of such sincere persons, is, to allow us the Christian liberty of exercising our Religious Faith in peace; and we do most cordially invite them to consider the true import and meaning of the word, which has led them to the adoption of a doctrine, which, should it eventually prove itself to be literally what they have concluded it to be, must, as long as there remains one drop of the milk of human kindness in their nature, one spark of Divine love in their souls, or one ray of Christian charity in their hearts, prove a source of continued disquietude to their minds, whenever they set themselves seriously to reflect upon this solemn and awful subject.

For ourselves, feeling that we are accountable to God alone for our religious sentiments and opinions, we have resolved, that whenever the Greek word (aion, an age,) which has been rendered into English, "forever," or "everlasting;" or its derivative, (aionion, an age of ages) also rendered into English, "eternal, everlasting, forever and ever," occur in the Scriptures, in connexion with the angry threatenings of God against his rebellious creatures; in all these, and in accordance with the original, literal, and correct import and meaning of these words, and also in full faith of the assurance of God, that "his anger endureth but for a moment, but his tender mercy forever and ever," we understand and accept these words in their limited and definite sense; that is to say, an age, or an age of ages, the precise period of whose limits, or duration, is necessarily left with Deity to determine.

So, also, when the same words occur in connexion with Deity, or any of his glorious and immutable attributes, his justice, his love, his tender mercies, and his sal

vation, here indeed is no ambiguity; these are each and all of them eternal as he is eternal; on these occasions, there is no rational grounds for doubt, because they are applied to, and connected with subjects whose eternal happiness is unquestionably the design of God; and in this sense, they at once convey to the mind of the creature, the solemn and undeniable truth, that God is love; that he is good to all; that his tender mercy is over all his works, and endureth forever; that he will have all men to be saved, and to come unto the knowledge of the truth.

And we humbly conceive, that in proportion to the true knowledge, and extension of the correct applications of these words, among the serious inquirers after truth, there will be an increase of that faith, and of that hope, founded on Christian charity or love, which, by the Divine aid, will not fail of extending the Kingdom of the Redeemer in the earth, and myriads of souls, more eagerly embrace "the faith which was once delivered unto the saints," than now; a consummation devoutly to be desired by every benevolent heart, and most devoutly to be prayed for, by all who love the Lord Jesus in sincerity.

SECTION V.

An Essay in support and defence of the Doctrine of the "Holy, undivided Trinity."

"Is the Lord's hand waxed short? "Is any thing too hard for the Lord ?"-This Essay, like the preceding, has grown out of the necessity of self-defence. As believers in, and advocates for the Scripture doctrine of the final salvation of all men; a consummation which cannot be otherways than the ardent and sincere desire of every benevolent heart, is a doctrine that has been, nevertheless, most violently assailed by other denominations of professing Christians;* who, without patient investi

*See, Charleston Observer. The Anti-Universalist, and other Public Journals.