_Rev. Sir_,--It is with pleasure that I hasten to acknowledge the
receipt of your "friendly admonition," bearing date December 7th,
which came to my hand late last evening, which I assure you is
accepted as a token of friendship, and a mark of particular attention;
and merits, as I conceive, a grateful acknowledgement as well as an
early answer.
Your admonition begins by taking notice of what you conceive an
egregious error which you have heard me suggest at two several
funerals. You say that I "spake as if death was originally designed,
by the Almighty, for the good of mankind." This statement you consider
of such a dangerous nature that it renders an admonition necessary.
But, dear sir, there are two important ideas contained in the above
short sentence, and you have not distinguished between them, nor
informed me whether it be both, or only one which is thus
reprehensible.
That _God originally designed death_, is one idea; that he _designed_
it for the _good of mankind_ is another idea. In order to do you
justice and to attach no other meaning to your communication than such
as I conceive to be consistent with your real sentiments, I must
suppose that you would not wish to fault the first of those ideas, as
it is an item in your creed, that "God foreordained whatsoever comes
to pass;" of course, you believe that God _originally designed death_.
But, that God designed death for the _good of mankind_, I do not know
it to be an article of your faith, and therefore, may, without doing
you any injustice, suppose that you believed that God originally
designed death, but _not_ for _the good of mankind_! Here, sir, I
acknowledge that my sentiment differs from yours; and as you have
given me no reason why God should not have designed death for the
_good_ of mankind, I have only to consider the "friendly admonition,"
with which you oppose my idea. I would query why the idea that God
should design death for the good of mankind renders me justly
admonishable? Would the idea, should I avow it, that God designed
death for the _damage_ of mankind, render me commendable? So, it
seems; but at this expense I cannot avoid admonition! I would further
query what interest God could have consulted which required him to
design death for a _damage_ to those creatures whom he made subject to
death? And I think it expedient to ask how God can be justified, in
the sight of his rational creatures, if the idea be once established
that he designed evil against them, even before they existed?
I feel it to be my duty, dear sir, to call on you to support this high
allegation against the Father of our spirits. I would not pretend that
you designed to bring an allegation against our Creator, but I am
satisfied that every unprejudiced mind must see the nature of an
allegation in what you are disposed to maintain. For if we say God,
our Creator, designed death for the damage of those dependent beings
whom he has made, it is giving him a character which, I believe, the
wisest of men would find it difficult to justify.
Again, if the notion be true, that God designed death for the damage
of mankind, is it not from hence evident that he was an enemy to
mankind when he thus designed? Now, if God be considered an enemy to
mankind even before he made them, I wish to know what reason can be
given why mankind ought to love God since creation?
In relation to a number of scriptures which you have quoted, seemingly
with a design to illustrate the foregoing subject, I can only say,
that if any or all those passages relate at all to the subject, _that
relation_ is out of my sight. And I can truly say, that I am glad that
there is nothing, in any part of the scripture, so contrary to good
sense and reason as to support the notion that God is an enemy to the
works of his own hands. I believe, sir, if I prove from scripture that
God designed death for the good of mankind, it must be considered a
substantial support of what you wish to oppose; and will also be
considered as placing the scripture doctrine on the most reasonable
principle.
1st. I will show that death is not a token of God's enmity towards
mankind. As a proof of this, see Rom. viii. 38, 39, "For I am
persuaded, that neither _death_, nor _life_, nor _angels_, nor
_principalities_, nor _powers_, nor _things present_, nor _things to
come_, nor _height_, nor _depth_, nor _any other creature_ shall be
able to separate us from the _love_ of God which is _in Christ Jesus
our Lord_." This passage is a full and positive proof that neither
_death_ nor any thing else, is a token of God's enmity to mankind.
2d. I will now show that _death_ was designed by God for the _good_ of
men. Which to do, I must learn of Jesus. He is the truth. Was his
_death_ designed, by the eternal Father, for the good of mankind, or
not? Was his death a token of God's love to the world, or was it a
token of his enmity? See Rom. v. 8, "But God _commendeth_ his _love_
towards us in that while we were yet sinners Christ died for us." This
same apostle, believing in Christ, who, he says, was delivered for our
offences, and was raised again for our justification, in a short, but
comprehensive inventory of the things which are ours, has placed
_death_ among them. See 1 Cor. iii. 21, 22, 23, "Therefore, let no man
glory in men: for all things are yours; whether Paul, or Apollos, or
Cephas, or the world, or life, or _death_, or things present, or
things to come; all are yours; and ye are Christ's; and Christ is
God's." Again, he says, to the Phil. i. 21, "For me to live is Christ,
and to _die_ is _gain_." Nothing appears more evident than that the
death of Christ was designed for the good of mankind; and as he is the
head of every man, so his death is considered, in the scriptures, a
gracious benefit to every man; as the apostle expresses it, "That he,
by the grace of God, should taste _death_ for every man." And again,
"As in Adam all die, even so in Christ, shall all be made alive." Who
can impartially consider those scriptures and suppose that God
designed _death_ for a damage to mankind? I view _death_, sir, as an
appointment of God, a friendly messenger, sent to dissolve a
tabernacle of corruption and vanity, at the dissolution of which, "the
dust returns to the earth as it was, and the spirit unto God who gave
it."
Your admonition in the next place suggests, that "if" I "will read the
whole chapter (meaning the 3d chapter of the 1st of John) and
seriously consider it, and pray to God, through Jesus Christ, to open"
my "understanding, that" I "may understand the scriptures," I "would
not _misapply_ and _pervert_ them, as" you "fear" I "do."
Rev. Sir, are you sufficiently acquainted with my preaching and
writing on the scriptures to warrant the propriety of the suggestion,
that I am in the habit of _misapplying_ and _perverting_ the holy
writings? Are you sufficiently acquainted with my retired studies and
religious exercises to warrant the suggestion that I get along without
acknowledging the wisdom of God? I humbly request you to reconsider
this part of your admonition, and see if it do not wear the appearance
of _judging another_ who must stand or fall to his own master. In the
mean time I wish to observe, that a friendly advice to be constant in
fervent supplication and prayer would be received by me as a mark of
_christian friendship_ and _fellowship_. But I will ask you the
question, if you would be willing to have me go into your desk with
you in presence of your church and congregation, and there read the
whole of the above named chapter, then in humble and solemn prayer to
Almighty God, through Christ Jesus, implore a just and true
understanding of his word and truth contained in that portion of his
written will, and close my performance with a candid dissertation on
the chapter? Grant me liberty to do this in your hearing; after which
I will not object to your pointing out any _misapplication_ or
_perversion_ which you may think you discover. By what law is a man
condemned without first hearing his defence?
Again, your admonition suggests, that I did not, at either of the
funerals where you heard me perform, speak one word of the necessity
or nature of repentance. In this particular I believe you made a
mistake at both places, which mistake, I believe I can rectify to your
recollection. In the first place, I wish to observe that I as much
believe in those scriptures which speak of the necessity of repentance
as I do in any part of the sacred writings. But, after all, you and I
may entertain very different ideas respecting the _preaching_ of
repentance. The opinion that repentance is preached when a public
speaker tells his congregation that their eternal salvation depends on
their repentance, that eternal misery must inevitably be their doom
unless they repent is an opinion to which I have no reason to
subscribe.
_Preaching repentance_, I conceive _is teaching_ men and giving them
such divine instructions as bring their minds to discover more
glorious things than the sins and carnal vanities of this world; which
_teaching_ produces a returning of the mind to the things of God and
his ever blessed kingdom. The word _repent_ may or may not be used in
the giving of such instructions. I conceive a preacher of Jesus
Christ, warmed with the spirit of eternal love, breathing forth the
gracious words of truth, may successfully preach repentance as well
without the use of the word _repent_ as with it. At both those places
of sorrow, dear sir, I endeavoured to lead the mourners' minds to the
consideration _of eternal things_; I endeavoured to represent God our
Creator and Governor, as a friend to his creatures, and strove to the
utmost of my power to fix the love, regard and confidence of our
mourning friends on God our Creator. This you will recollect, and I
cannot suppose that you believe that a person can truly believe in the
divine goodness, and love his Creator as the greatest good, and put
confidence in him, so as to draw consolation, in the day of adversity,
from such confidence, and still be a stranger to true penitence.
The many scriptures which you have judiciously quoted to prove the
propriety of the doctrine of repentance are justly applied, as I
conceive; and I accord with you in their use and meaning as far as you
have explained them. I would wish to be understood that whenever
repentance is spoken of as a creature act, originating in creature
agency, it is represented directly contrary to the scripture sense as
expressed in Acts v. 31, "Him hath God exalted with his right hand to
be a _Prince_ and a _Saviour_, for to _give repentance_ to Israel and
forgiveness of sins."
From the above passage it is evident that repentance is no more
dependent on creature agency than the forgiveness of sins; and the
idea that repentance is a grant of divine favour is plainly expressed
in Acts xi. 18, "Then hath God also, to the Gentiles, _granted
repentance_ unto life." By the above testimonies the idea that
_repentance_ is a _creature condition_, on which the divine favour is
bestowed, is proved erroneous.
The next particular which your "friendly admonition" occupies, is the
subject of _Universal Salvation_ in the following words: "I could not
but observe with what _emphasis_ you, at the grave, mentioned those
selected texts of scripture which you supposed would confirm your
hearers in the doctrine of Universal Salvation. Would Christ or the
apostles preach Universal Salvation in one place of scripture, and in
another contradict it? I believe they would not." In the above
particular, sir, I agree with you in all which you express. I do not
believe that Christ or any of his apostles ever contradicted the
glorious doctrine, in which they all preached of Universal Salvation.
And until this contradiction can be shewn in their preaching, you and
I have full liberty to believe in God as "the Saviour of all men."
Christ gave himself a ransom for all men; tasted death for every man;
is the propitiation for the sins of the whole world. He says he will
draw all men unto him, and he also says that "him that cometh after me
I will in no wise cast out." St. Paul says that God will have all men
to be saved and to come unto the knowledge of the truth. To which
testimony we might add an immense number of scriptures from the Old
and New Testaments; and as you agree that Christ and his apostles
would not preach Universal Salvation in one place, and contradict it
in another, so you must, of necessity subscribe to the _uniformity_ of
the scripture doctrine in the Salvation of all men.
You inform me, that you are an "_old man_;" this I was sensible of
before, in consequence of which, I have more particularly endeavoured
to cultivate an acquaintance with you, since I have been in this town;
for I conceive that the aged are not only entitled to the respects and
attention of the younger, but the younger are also entitled to the
advantages of their experience and wisdom.
You further tell me, that you have studied the scriptures twenty or
thirty years. On this account, sir, I covet earnestly your assistance;
for although I have studied the scriptures almost constantly twenty
years out of less than forty, yet I find but a few who are notable to
assist me in this agreeable employment. The happy method which you
recommend, I have for many years endeavoured to observe, for I am sure
that most of the vulgar errors, in respect to the scriptures, are for
the want of a careful examination of all which is said on the same
subjects.
Wherein you recommend the pious example of the prophet David, I fully
accord in it, and would humbly hope and strive to be a partaker of the
benefits arising from such an example.
What you say of men's explaining scripture in their own Strength and
wisdom, and of their making _havoc_ of, and _mangling_ them by
explaining them in a mystical or literal sense, I find myself rather
embarrassed about. You begin your epistle under the character of a
"friendly admonition," but what you mean by accusing me of the folly
of mangling and making havoc of the scriptures when you do not attempt
to show wherein I ever explained a passage wrong, I must leave for you
to explain when it is convenient. Nor is it easy for me to understand
you when you represent both the _mystical_ and _literal_ explanation of
scripture equally erroneous. You immediately conclude those
observations with the following quotation: "The natural man receiveth
not the things of the spirit of God, for they are foolishness unto
him." Did you mean that the natural man, supposing the things of the
spirit of God to be foolishness, would say that the spirit _mangled_
and made _havoc_ of the scriptures? This could not be your meaning.
Your concluding query is the following; "My friend, is there the least
room for us to believe from this scripture (meaning 2 Cor. v. 10, 11)
and many others, that the wicked who have lived impenitent and in a
disbelief of the gospel, or without the true knowledge of God, and of
Jesus Christ whom God hath sent, have eternal life in the fruition and
enjoyment of God?" This query I will endeavour to answer as plainly as
possible.
1st. Unless we grant that a man has eternal life in Jesus Christ,
given him before the foundation of the world, we cannot justly call
him an _unbeliever_ because he does not believe he has this eternal
life in Christ. Nor can we say, with the least propriety, that he does
not _know_ the _truth_, because he does not know that which is not.
2d. If we allow that a man has eternal life in Christ, we must allow
him to be an unbeliever if he do not believe it; and that he does not
know the truth as it is in Jesus, if he be ignorant of this gift of
eternal life.
3d. While a man is in a state of unbelief he is not in the _enjoyment_
of the truth.
I conceive, sir, these observations must appear reasonable to any
reasonable man; and therefore I suppose they will appear reasonable to
you.
The passage in Corinthians alluded to, fully refutes the notion of
_endless_ rewards and punishments; for there it is stated, that
"_every one_ may receive the things done in his body, according to
that he hath done, whether it be good or bad." Now as this same
apostle tells us that all have sinned and come short of the glory of
God, if he mean that all who have sinned must be endlessly punished,
he cannot mean that any of the human race will be eternally blessed
according to their own works, nor yet according to the grace of God.
And you, sir, cannot but see if one sinner can be rewarded according
to his works and yet be saved by grace through faith, and that not of
himself, but by the gift of God, all the sinners of Adam's race may be
thus rewarded according to what they have done either _good_ or _bad_,
and yet be saved by grace as above.
Your suggestions respecting the resurrection require no other answer
than that I profess to believe in the doctrine of the resurrection as
taught by the scriptures, though I cannot flatter myself that that
opinion agrees with the opinion of what you call _sound authors_. For
myself, I call the writers of the holy scriptures _sound authors_, and
those who differ from them I am willing to call orthodox according to
our common schools of divinity. I join with you in a humble desire
that the holy breathings of the true children of God may be yours and
mine; and I am sensible if they be we shall not judge one another, nor
condemn one another; but strive for the unity of the spirit in the
bonds of divine peace. Yes, sir, I am confident that the true temper
and spirit of the gospel, if possessed and practiced by the public
ministers in this town, would lead them to open their doors to each
other, to meet together and pray, preach, sing and exhort, in love and
fellowship; but Antichrist's spirit is directly the reverse.
The assurance you give me in your postscript, that what you wrote to
me was not written in an envious spirit is duly appreciated; nor do I
much wonder that you do not envy me the numbers who attend my public
ministry, while you suppose that they with innumerable multitudes of
others are reprobated to endless sin and misery. Envy, in such a case,
would be truly unaccountable! I will not say that I fully comprehend
your meaning in calling the "great numbers" who attend my meeting,
"_precious souls_." Why are they precious? To whom are they precious?
If you view them the objects of divine love, of course you must
suppose them to be precious in God's sight; but if not, why do you
call them precious?
Your flattering acknowledgements of civilities received from me and
the acceptableness of my person to you, is very gratefully considered,
for it is an object with me to deserve the approbation of the pious
who have treasured up much valuable knowledge by experience; and I
wish to give you the fullest assurance possible that I consider my
acquaintance with yourself highly worthy of further cultivation and
improvement, which I shall always endeavour to promote, as opportunity
may present, and it shall please you to favour.
Having noted the most important sections of your "friendly admonition"
in as concise a manner as was convenient, permit me, dear sir, to make
a few observations on the doctrine of Universal Salvation, that being
a subject to which you allude in your epistle, though you did not see
fit to plant any particular arguments against it. This doctrine I
openly profess, and preach as a doctrine which I conceive is plainly
taught in the scriptures of the Old and New Testaments; a doctrine
which all good men in the world desire the truth of; a doctrine the
most worthy of God of any ever published; a doctrine the best
calculated to fill the soul of the believer with love to God and to
our fellow creatures; a doctrine which harmonizes the divine
attributes, the scriptures and every principle of reason and good
sense, in a surprising and an astonishing manner; a doctrine, more
than any other, calculated to destroy the hurtful animosities existing
in the religious world; and to produce general fellowship and
brotherly love; and in a word, I believe it to be the only doctrine
which can be supported by reason or scripture, to a mind not
improperly biased by tradition. Though I am sensible of your greater
experience, yet I am willing to say to a man of your piety and
Christian candor, that any arguments which you should see cause to lay
before me, on the above subject, shall, by the blessing of God,
receive an early attention and a judicious discussion.
In the spirit of the New Testament and not in the letter; in the
spirit of life, and not in the death of the letter, in the spirit of
salvation, and not of condemnation, I pray God, I may ever live and
act according to your friendly desire; and feeling the same fervent
desire for my highly esteemed and venerable friend, I acknowledge
myself your most obliged and very humble servant, for Christ's sake.