star differeth from another star in glory. So also is the resurrection of the dead." (1 Cor. xv. 40, 41.) The christian course, moreover, is compared to a race, a wrestle, and other exercises usual in the Olympic games, in which a prize was held out to stimulate exertion. And Paul speaks of himself as pressing toward the mark of his high calling in Christ Jesus. At the close of his treatise on the resurrection, moreover, he exhorts his Corinthian brethren, in view of that event, to be "steadfast, unmoveable, always abounding in the work of the Lord;" and this, too, from a knowledge on their part (grounded on the consoling facts he had adduced in his letter) that their labor was "not in vain in the Lord." The above are all the modifications of the universalist faith with which I am acquainted; they display a diversity as to the mode merely, not as to the main principle of that doctrine there are few universalists who care greatly as to the particular form in which others hold their doctrine-their chief concern is about the essential fact, the ultimate bringing in of all the human race, and this in God's own way, they care not how-and in God's own time, they care not when; their entire confidence in the unbounded wisdom and goodness of the Creator, inspires them with a disposition most cheerfully to acquiesce beforehand in his disposition of the matter, without doubting that he will do all things for the best end, and in the best manner. But supposing the diversity of forms in which the universalist faith is held, to be much greater than it is—what then? Is the fundamental fact the less to be believed, because there are differences of opinion as to the mode of it? And would the advocates of endless misery have us believe that there is less diversity concerning that tenet? It would seem so, certainly, from the way in which they are wont to taunt us on this ground. But let us see how the fact stands. Some believe in endless damnation on the ground of the divine decrees-some on the ground of an abuse of our free powers-some say that our sins here are of infinite turpitude, and justify God in damning us to eternity-some say that we are not to be eternally damned for the sins of this life, but that sin has a self-perpetuating power, and our punishment will be endless because our sin will be so. Some say that our damnation will consist of a literal burning in hell-some, that it will be con stituted of remorse, and an absence of the divine goodness-some affirm that we shall be damned if found out of the faith and communion of the true church-some, that in whatever faith or church we are found, or whether in none at all, if we improve aright such opportunities as have been afforded us, it will go well with us, but if otherwise we shall be damned for the nonimprovementsome maintain that the neglecting to secure the new birth will be the ground of our damnation; and some, that we must be baptized or be damned, whatever else we may do or leave undone, etc., etc. Universalists, however, do not contend against each other on account of their diversity of views; and this is much more than can be said of the believers in endless torments: the former, indeed, have no motives for contention-the latter have very weighty ones; for if the interests of the immortal state are in any degree dependant upon a correct faith in this world, we should doubtless strive with all our might to save men from their heresies, at whatever expense to their earthly peace or interests; hence this doctrine fully justifies persecution for opinion's sake, but universalism does not; for it does not represent God in the character of a holy inquisitor, tormenting his short-sighted creatures in everlasting flames, because of their misfortune in failing to find and believe the truth. True it is, that universalists deem the acquisition of truth to be of great importance to men for their present benefit, and nence they endeavor to gain them over to embrace and enjoy it; but as this motive for zeal in the propagation of their faith is based upon a desire to extend the bounds of human happiness, it would il comport with that motive to quarrel with men because they were not of their opinion in religion. INDEX TO COMPARISONS AND ILLUSTRATIONS USED IN THIS WORK. The folly of intolerance in regard to differences in religious opin- .......... 'The way to reconcile apparent discrepances in a work of which The faithfulness of God, in his promises, is not dependant on the Another illustration of the same point,. The law of God cannot be satisfied with what it does not require, Page. 30, 31 41 58 ... 66 67 72 74 The Creator would not have brought man into being, with the 76 And provided he had so created him, he would have been justly 77 God's relation to men, as Creator, a ground for his pity toward 78 Our unfilial conduct toward God does not change his relation to 86 The endurance of God's paternal love,.... 87 He will not abandon his offspring to infinite ruin,.. 88,89 The character of a ruler inferrible from the condition of his sub- 90,91 A ruler is answerable for the avoidable evils which he wilfully 91, 92 94 The folly of deferring the business of retribution,. God is less excusable than earthly rulers, (on the supposition that The perseverance of the good shepherd in saving lost man,. ........ And with the early experience of every christian,. 96, 97 97,98 113 117 134 125 133 The use of religion if our future salvation is unconditional,..... .... Page 134 136 .....148, 149 Sin, according to endless misery, only takes us the sooner to hea ven,. Bad society in heaven,.. According to endless misery there are many more rogues saved than honest men,.. The same doctrine furnishes motives to murder,. 150 ib. 151 152 A peep into a universalian, and an endless hell futurity,......154, 155 Is the doctrine of universal salvation generally pleasing to wicked men?...... And displeasing to men of prayer ?.. 191 192 The supposed remoteness of a day of reckoning for deeds perform- 198 199 The best, as the worst of men, must needs be changed after death 234 235 The divine Being is not subject to the difficulties which beset human legislators,.. 236 God was not reduced to the alternative of creating some for misery, or not at all,... 237 Forgiveness of sin does not (in the divine economy) imply exemption from deserved punishment,. 239 Another illustration of the same point,.. 240 The advantages of forgiveness on this scheme,... ib. If punishment is for our benefit, should we sin the more, in order to incur the more?. 241 The penalty of death for murder does not operate to prevent it-- 242 Difference between positive and moral punishments,. .244, 245 .247, 248 But when conscience becomes seared, how then?... 249 A consideration of that punishment which is natural to sin, (and therefore unavoidable) can alone permanently restrain from crime,....... Except sin continue eternally, punishment, of a moral kind, cannot,.. The very consequences of an evil tend to effect its removal,. According to endless misery punishment is both disproportionate and uncertain,. The probable origin of hell,. Page. .261, 262 .278, 279 The foreknowledge of events, prove also their foreappointment,. 282, 283 It sin is of God's appointment, I will commit as much of it as please,... 283 No rational ground betwixt foreknowledge and foreordination,.. 285, 286 The foreappointment of ends implies also a foreappointment of means,... I am a free agent, for I can do as I please,..... God controls us by the agency of our will, not against it,.. .287, 288 290 294 295 297 298 .303, 304 Facts prove that our advantages over others are not of our own making,.. Election does not necessarily imply reprobation,.. It were partiality in God to pardon some who are as guilty as others whom he executes,. Why are means necessary for bringing about a result which is God is as accountable for what he permits, as for what he ordains, We cannot form an adequate conception of eternity,.. 309 310 312 315 319 326 If even there be no punishment in eternity, men may be advantaged according to their advancement in moral improvement in life... 332 |