_Rev. Sir_,--The receipt of your affectionate, friendly address,
bearing date December 28, 1809, is gratefully acknowledged, and
although I have not words fully adequate to express the satisfaction I
feel arising from the circumstance and spirit of your epistle, I
cannot be willing to suppress my feelings so much as not to notice,
that it is with uncommon pleasure that I appreciate your favour,
which, I am happy to acknowledge, is a demonstration of that
friendship first reciprocated at your house, and secondly
recapitulated in your epistle. This friendship founded, as you justly
observe, in the _law_ of our _common nature_ and in the _spirit_ and
_principles_ of the _christian religion_, is such an inexhaustible
treasure of moral riches that the aggregate sum of earthly wealth is
poverty in the comparison.
This friendship, sir, being founded on such principles, will
undoubtedly last as long as such principles remain; and if you are my
real friend on the principle of the law of our common nature, so long
as you possess the law of our common nature, you will be my real
friend; and if you are my real friend, on the principles and spirit of
the christian religion, so long as you possess the principles and
spirit of the christian religion, you will remain my real friend. And
if I be, as I trust in God I am, your real friend, on those
imperishable principles, I shall continue to possess this friendship
for you so long as I possess those principles. If these observations
on friendship be correct, as I conceive they are, you will know why I
so highly prize the treasure, especially when I find it in a man
capable of exercising it to so much advantage as your learning,
ability and experience enable you to do. You justly observe that
neither piety nor friendship dictated the question, "Am I my brother's
keeper?" How different must have been the spirit which dictated that
question from the spirit of him who saith, I will declare thy name
unto my brethren, my mother's children were angry with me, they made
me the keeper of the vineyards, but mine own vineyard have I not kept?
Your next observation is highly worthy, not only of general
consideration, but of particular notice; and I am the more pleased
with it on account of its falling from your pen as I am sure you must
understand the truths which are necessarily connected with the one
expressed in the observation; your words are, "there is a reciprocal
responsibility among mankind both for the interest of time and
eternity." As it cannot reasonably require any argument to discover
the propriety of supposing that the eternal interest of mankind is
connected with eternal causes and predicated on eternal principles, so
when it is acknowledged that a reciprocal responsibility exists among
mankind for their eternal interest, it is evident that this reciprocal
responsibility is eternal. Should any conviction of mind render it
necessary that we give up the idea of the eternal nature of this
reciprocal responsibility, that conviction would drive the idea of
eternal interest, predicated on such responsibility from our mind. How
noble are your sentiments communicated in this observation! How rich
must you and I feel in the enjoyment of such reciprocal principles and
in the consequent interest arising from them; not only for time, but
for eternity!
You very justly observe again--"Were I to see you or any others
exposing themselves to danger or running into situations which I
apprehended would be destructive, friendship would require me to warn
and admonish, and to endeavour to restrain." These expressions, sir,
illustrate the good fruits of real friendship, and as our Saviour has
told us that the tree is known by its fruits, so we are to distinguish
between real and pretended friends by their fruits. Suppose, sir, we
move the position a little, and say, notwithstanding you warn me and
endeavour to restrain me from danger, I persist in my error, and my
calamity comes upon me; in this situation you come and tell me that
you are heartily glad that I am tormented, and that you are glad to
think there is no probability of my misery's being any less; that you
feel no pity for me now; could I look back and remember your warning,
and believe that you warned me out of real friendship? We have just
seen that friendship predicated on the law of our common nature and on
the principles and spirit of the Christian religion must necessarily
be as durable as those eternal principles. It is no less the
characteristic of real friendship to endeavour to meliorate than to
preserve from sufferings.
On observing your admonitions, and believing you sincere in them, I am
led to say, that had I such a friend as you are who possessed the
means for making me eternally happy, I might entertain no doubt of
obtaining the inestimable enjoyment; nor do I view you, sir, less a
friend because you do not possess a power which is equal to the
putting of all your friendly desires into full execution, but will
acknowledge you my worthy friend, and accept the warnings which you
give me against the system of doctrine which, as you say, I have
embraced and come among this people to advocate, as a token of that
friendship which would, if connected with suitable power, place me out
of all final danger, or which would cause you to rejoice exceedingly,
had you the evidence to believe that one who has such power possesses
even stronger desires for my eternal welfare than you do.
You inform me that you do not know what system of Universalism I have
embraced. Permit me, sir, to inform you, though you do not request it,
that I have embraced the system of Universalism, which Abraham, Isaac,
and Jacob embraced, in believing God, who said, "In thee shall all the
families of the earth be blessed; and in thy seed shall all the
nations of the earth be blessed." If this faith of Abraham were
imputed to him for righteousness, it must be a true faith, and if
true, worthy to be embraced by all nations and families of the earth,
without the exception of an individual. Permit me further to observe
that I disclaim all authors as divine guides, except the divine author
of those scriptures which cannot be broken.
You rightly apprehend me in supposing that I believe and teach that
all mankind will be saved, restored and associated with Christ Jesus
in realms of glory; but I do not believe as you intimate, that human
ingenuity, or plausible and sophistic reasoning are necessary to the
support of this doctrine among men; nor will I attempt to say how
sorry I am that you should declare the doctrine not true until you had
produced a "_thus saith the Lord_" to prove it false; or that you
should intimate that I am employing human ingenuity or plausible and
sophistic reasoning to support the universal benevolence of God until
the disagreeable circumstance should transpire, in which I might be
justly thus charged.
Although in order to please myself, I might explain your meaning as
directed against some others of the advocates of the heavenly gospel
of universal salvation; I could find but little satisfaction in thus
endeavoring to avoid any reproach which is directed against the true
disciples of my divine Master.
You inform me that as universal salvation is not true, "it can have no
effect in quickening into life or of sanctifying the soul, for it is
the spirit that quickeneth, and the truth, which sanctifies." If, dear
sir, you do not believe that the spirit of salvation quickeneth into
life, would it not have been proper to inform me what spirit does? And
I should have highly esteemed an illustration of the evidence which
you have, that the truth, _that mankind will remain eternally
unsanctified_, will sanctify the soul! I fully believe that as far as
any proposition is capable of being proved from the written word, or
of being demonstrated by logical reasoning from acknowledged facts,
the doctrine of the salvation of all men is capable of being proved
and substantially maintained. Does it require human ingenuity or
plausible and sophistic reasoning to make it appear from the
scriptures that Jesus Christ, by the grace of God, tasted death for
every man; that he gave himself a ransom for all to be testified in
due time; that he is the propitiation for the sins of the whole world;
that it is the will of God that all men should be saved and come to
the knowledge of the truth; that he worketh all things after the
council of his own will?--Does it require this ingenuity, &c. to
substantiate from the written word that the promise to Abraham will be
fulfilled, and that all nations whom God hath made shall come and
worship before him and glorify his name; that Jesus will in the
fulness of time, reconcile all things unto himself, whether they be
things in heaven or things on earth, or things under the earth; that
he will gather together in one all things in Christ both which are in
heaven and which are on earth, even in him? If it be an acknowledged
fact that God will bless all the families of the earth in Christ, that
all nations which God hath made shall come and worship before him and
glorify his name, that Jesus gave himseif a ransom for all men to be
testified in due time, that he did by the grace of God taste death for
every man, that he will have all men to be saved and come to the
knowledge of the truth, that he hath made known the mystery of his
will according to his good pleasure which he hath purposed in himself,
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 on earth, and that he worketh all things after the council
of his own will, then the doctrine of the salvation of all men is as
fully acknowledged as language can possibly express, or my error lies
in not understanding the force of words and sentences.
By what method, sir, would it be proper for me to express my surprise
at your introducing the words recorded in the 13th chapter of Ezekiel,
and at the 22d verse, as a testimony against the doctrine of universal
salvation? "Because with lies ye have made the heart of the righteous
sad, whom I have not made sad, and strengthened the hands of the
wicked that he should not turn from his wicked way by promising him
life;"--Must I suppose, sir, that you believe, that the lies mentioned
in this quotation were promises of life in the seed of Abraham, in
whom all the families of the earth are to be blessed? I cannot believe
this of a man of your understanding, and yet cannot conceive why you
adduce this passage as proof that Christ is not the life of all men.
Is it not evident that those who were addressed in that text were such
as promised the people life in the vain traditions which they had
established, by which they made void the law? And what does the Lord
say that he would finally do in this case?--See verse 23d, "Therefore
ye shall see no more vanity, nor divine divinations; for I will
deliver my people out of your hands, and ye shall know that I am the
Lord." This is very far from saying that they should be endlessly
miserable. Christ is the Lord our righteousness, and his heart was
made sad by the traditions of the house of Israel and by the Rabbis
who promised the people life in their vain customs which they had
established for religion: and I would acknowledge this passage justly
urged against the doctrine which I should vindicate, should I set up
any thing but Christ and him crucified, on which to depend for life
and salvation; but you leave this quotation as if you had done what
you hardly meant to do, by observing that you do not intend to enter
into a dispute on this subject, neither to enlarge on arguments to
support your own sentiments nor to disprove mine.
You think that no good would result from the argument however
temperately conducted it might be, assigning the pride of peculiarity,
and the influence of party views as sufficient barriers to prevent
success. In this observation may I say without offending, sir, you are
inexplicit, or wanting in propriety, and premature in application.
Temperate men are not governed in their religious researches by the
pride of peculiarity nor the influence of party views, and a faithful
trial ought to have been made in order to convince of error before the
charge of _pride of peculiarity_, or the influence of party views,
could with propriety have been made. I am disposed to believe when
persons are candid and temperate in an investigation, they generally
obtain light and edification. I will say for myself, notwithstanding I
highly prize your solemn warnings, and believe them as proceeding from
the most commendable sentiments of friendship, I should have been much
pleased if you had accompanied them with the best and most forcible
arguments of which you are master, against the doctrine which you are
disposed to say in so many words "_it not true_." The small still
voice to which you recommended my attention has never told me that
Christ was not the Saviour of all men.
May we not suppose that this voice is uniform in its testimony? Do
tell me, sir, if that voice ever told you that it was not the will of
God that all men should be saved! Is it not by the influence of the
spirit of this voice that you pray for the salvation of all men? And
would this small still voice tell you that it is not God's will to
save all men, and then induce you to pray for all men? If I be not a
stranger to this heavenly voice which teaches me to wrap myself in my
mantle, the Lord my righteousness, it influences me to pray in faith,
nothing doubting, for the salvation of all men.
In your truly affecting entreaty you direct my mind to the day of
judgment when I am called to give an account of my stewardship, and
ask what my situation must be, if the system I advocate should in
final evidence, prove false? I have seriously thought on this
question; and this is my conclusion: My judge will know that I am, in
this instance, honest and sincere; he will know how hardly I wrestled
against his written word in order to avoid believing that he would
save all men, and he will know that my deception was in understanding
his word as a simple, honest man would understand a plain testimony
void of scholastic dress. In this case I am willing to throw myself on
the mercy of the judge. On the other hand, dear sir, I have made a
calculation too. Suppose I adhere to your testimony, that the doctrine
I believe is not true, and abandon it as a heresy, preach it down to
the utmost of my ability, and the doctrine at last, when you and I
stand before that judge who knows the hearts of all men, should in
final evidence of the law and prophets, prove true, of which I have
not the least shadow of doubt in my mind, with what a blush must I
give up my account! My judge who has suffered every thing for me, asks
me, why did you deny me, forsake my cause, and use the abilities which
I gave you to preach that dishonourable doctrine that I did not redeem
all men, or that I would not finally reconcile all men to myself, and
cause them all to love me heartily in bliss and glory? I, abashed
beyond description, must answer, a man, who, I conceived was my friend
and who preached that God my Saviour, never intended to save all men,
told me the doctrine I preached was _not true_! O, how would my soul
thrill with grief when a look, such as was cast on Peter after he
denied his Lord, should accompany this question, and who told you in
the first place it was true?
I appeal to the searcher of hearts for the sincerity of my soul when I
say, my dear sir, I feel an uncommon desire to cultivate friendship
with you, and were it possible for me to gratify you in any thing that
should be consistent with my duty to my God, I think I should not
shrink from the service; but should the multitude, whose hearts have
been made joyful in the salvation of all men, become so blinded as to
renounce the sentiments, I must remain unshaken, until more than human
testimony stands against the doctrine.
I am very sensible of the propriety of the observation, that the
sincerity of a belief does not prove the thing believed to be true;
for though I cannot say so much as you do, viz. "that I know how far
men may be deluded and deceived," yet I am sensible that men may be
deceived and yet be honest; and it is on this ground, that I have
charity for those who believe and preach different from me.
Towards the conclusion of your epistle, you intimate that you wish not
to have me say at last, when my doctrine issues in my mourning, that
you had not warned me. Be assured, sir, if I may be so much at my own
disposal at the last day, that I will not say, you did not warn me;
but if my doctrine be false at last, and you are asked why you did not
prove from the written word to my understanding that I was in an
error, will you say in answer, that it would have been such a tax upon
time, that you could not afford it, that you could not or did not wish
to? As the passages which you quote on your last page are designed to
illustrate what I believe to be a fact, I forbear, at this time, an
illustration of them, in which, the impropriety of the common mode of
understanding them might be made to appear. Should you be disposed to
attempt to correct my ideas in this epistle, or my doctrine in
general, by turning to the great touchstone, the law and the
testimony, be as ample, sir, as your inclination and opportunity will
admit. Every argument shall be duly attended to with prayerful
solicitude to obtain conviction, if it can be found; and whatever
light I gain I will gratefully acknowledge, and wherein I do not agree
with you, I will give you my reasons.
Your most obliged friend and humble servant,