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ference of opinion among us create any alarm, when a difference equally great, exists in every other denomination? Let him that is without sin, cast the first stone.

A difference of sentiment in any denomination is evidence of the sincerity of its professors. The human mind is so constituted, and our educations are so very different, that men will necessarily arrive at different conclusions in matters of religion. No entire sect or party of men, who have courage to think for themselves, and frankness enough to declare their opinions, will be found agreed on every subject. When any entire denomination, therefore, profess to be united on every point, it is a strong presumptive argument, that they are wanting, either in independence or frankness. A diversity of views is not always an evil. It may serve many valuable purposes. It creates a spirit of inquiry, and calls into exercise many of the latent powers of the mind, which would otherwise have lain dormant, and wasted by inaction. It also opens a broad field for the exercise of that charity which is the distinguishing trait in the character of the Christian, and which is emphatically styled "the bond of perfectness." Notwithstanding religious controversy has been greatly deprecated by many sincere and pious Christians, I am far from regarding it universally as an evil. A great part of Paul's epistles is of a controversial nature. And was not the glorious reformation from papal superstition effected by controversy? It is to free and manly discussion, that the doctrines of Protestants owe their rise. And it is by the same means that the doctrine of the "Restitution of all things" has been revived in this age and country. To free investigation, then, the Christian public is indebted for many of its most valuable blessings.

But religious controversy is not free from abuse. When it is carried on with an improper spirit, it is pro

ductive of mischief. If it originates in ambition, and ends in bitterness; if it generates the unhallowed feelings of hatred and ill-will, and destroys affection and fellowship, it may be regarded as an evil. But then, the fault lies not in controversy itself, but in the parties who engage therein. That disputant who misrepresents his opponent, by artfully giving a false construction to his language, or by passing over his principal argument.; who labors to conceal his own views, and wanders from the question at issue, gives evidence of the weakness of his cause, and evinces to the world that he is governed by unchristian feelings, and is contending for mastery rather than truth. But if controversy is properly conducted, it is nothing more than free and rational discussion.

Though in these pages I shall attempt to support the doctrine of a future retribution, you are not to consider that it is from self-interest or personal advantage.that I plead for this doctrine. So far as selfish feelings are engaged, they remonstrate against a future retribution. Were I to shape my religious creed by my own individual feelings, 1 should exclude all misery, both present and future. If future punishment is true, I am exposed to it as well as others; and hence it cannot be supposed that I flatter myself with any advantage from the truth of this doctrine. But human feelings are not the proper test. Sin always corrupts the mind, and leads the sinner to hope that he may escape the righteous judgments of God. A just retribution is the dread of sinful creatures. When Paul reasoned of a judgment to come, the unbelieving Felix trembled. There is, therefore, much more danger of being biassed against this doctrine, than in its favor. If a future punishment be the truth of God, it is natural to suppose that it will meet with opposition from the selfish feelings of the human heart; while

your scheme will be supported by the same feelings, though it be an error. In order to judge correctly in the case, then, it is necessary that all selfish feelings and personal interest be laid aside.

Perhaps you may say that in the above remarks, I have adopted the maxims laid down by the believers in endless misery. And what of that? Must truth be rejected, because it is advanced by those who oppose our general system? If we are candid, we shall be willing to receive the truth, by whomsoever it may be advanced. I am far from desiring to differ from every other denomination. Shall we reject the being of a God, because the abetters of endless torment advocate that doctrine? Some of our public laborers appear to think that in order to support our general system, we must reject every doctrine held by any other sect. But this thirst for innovation is extremely dangerous. It may show that they have a zeal, but it shows at the same time, that it is a zeal "not according to knowledge." We believe that many of our brethren have run into an extreme by embracing the doctrine of endless misery. And this very consideration ought to teach us caution, that we may avoid the other. Nothing is more natural than for men to go from one extreme to its opposite. And unless our denomination have exercised more wisdom than all which have gone before them, it is just to conclude, that some of us, in coming off from endless misery, have carried our views into the other extreme. Surely, that person would be wanting in modesty, who should assert that every denomination but his own, embraced nothing but error. There is not that difference between the various theories. which some people imagine. The fundamental doctrines of the gospel are embraced by almost every denomination, how much soever they may differ in explaining them.

A truly wise man will always endeavour to improve by the virtues and foibles of others. And as we are sensible that many religious teachers have dwelt too much upon the threatenings of divine inspiration, it become's us to beware of the other extreme. A middle course is generally preferable. The gospel of Jesus Christ, though a dispensation of mercy, has threatenings as well as promises. The author of this dispensation was anointed by the Father, to proclaim the day of vengeance of our God, as well as the acceptable year of the Lord.* The Christian minister is to persuade men by the terrors of the Lord,t as well as to beseech them by the mercies of God. Now if we dwell exclusively upon the promises of the gospel, we go counter to divine instruction. If we make no other use of the threatenings than to explain them away, and convert them into assurances of pardon, we weaken the motives of our holy religion, and injure the cause we are laboring to support. These remarks, I think, will strike you as self-evident truths.

The success of any cause depends much upon the course pursued by its public advocates. And, although I can say with pleasure that you have done much to extend the cause of liberal Christianity, and have been eminently successful in rectifying false notions relative to the character of God, and the destination of mankind, still I have the mortification to say, that I think you have carried your principles too far. Had you confined yourself to scripture phraseology, and been content to say, in the language of the apostle, that the economy of divine grace will be accomplished "in the dispensation of the fulness of times," I should have rejoiced with joy unspeakable. But when you limit the benefits of the gospel to this state of existence, and thus fix "the times Rom, xii. 1.

* Isa. Ixi. 2.

12 Cor. v. 11.

and seasons which the Father hath put in his own power," 1 feel impressed by a sense of duty to enter my feeble protest. I do not mean, however, by these frank remarks to call your sincerity in question, or to injure in the least, your moral or religious character. Personal attacks and unfriendly insinuations always betoken an improper spirit, and injure the cause of the person who uses them. Every thing of this nature I shall endeavour. to avoid. But if, in the ardor of debate, the writer should unfortunately adopt them, it is freely acknowledged that it would not redound to his honor, nor promote the interest of his cause.

Having introduced the subject with these desultory remarks, I will now call your attention to a particular statement of the theme in debate. The question is, not whether men are punished in this world, but whether they receive all their punishment here; not whether they are punished here for their sins generally, but whether they are punished for every sin they commit; not whether some are fully recompensed on earth, but whether this is true of the whole human kind. All passages and arguments, therefore, which go to prove that men are punished in this state, have no bearing in the case; they must prove that every individual receives all his punishment in this world, or that he will receive none after death, or else they prove nothing in this controversy.

That men are accountable for their actions-to the Author of their being, is plainly taught in the scriptures, and demonstrated by universal experience. To assert the contrary is downright Atheism. If there is a God then, to whom we are accountable, it presupposes that he has given us a law as the rule of our conduct; and a law supposes a penalty which must be inflicted in case of transgression. The very idea of accountability, therefore, teaches us that virtue will be rewarded and vice punished, here or hereafter. Rewards and punishments

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