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heart, it will germinate, and produce a harvest to the glory of God, and to the happiness of man. Whatever sums you may contribute, either as societies or individuals, when trans. mitted, will be faithfully appropriated to the liquidation of the debt of the Universalist church in said place.
Finally, brethren, be strong in the Lord and in the power of his might. Add to your faith every christian virtue; 80 you will be purified unto God, a “peculiar people, zealous of good works." And
grace, mercy, and peace of God abide with you all, world without end. Amen.
Done by order of the convention.
THOMAS F. KING.
For the Repository.
THE GOSPEL DISARMS DEATH OF ITS TERRORS.
The frequent scenes of mortality that are presented to the view of man, cannot but remind him that he stands tottering on the verge of the grave. But the 'fears of death which are deeply implanted in the human breast, will not urge him long to retain the feelings that are caused by its immediate ravages. The gloomy and melancholy impressions that are occasioned by these admonitions, he seeks to remove by the contemplation of delightful objects. He stands in mournful suspense over the dark and silent grave, and admits, with reluctance, the belief, that that is the long home of his mortal frame. But the "gospel of life and immortality" can eradicate from his mind these gloomy and sickening fears. It teaches him that tho "this earthly tabernacle shall be dissolved,” tho he be wrapt in the inky pall of death, and laid in the cold and silent inansion, the house appointed for all living, he hath a building, "a house not made with hands, eternal in the heavens," where the cold hand of death can never be experienced, where all will be clothed in immortal health.
Tho he shall go down to the grave, be laid prostrato by the fatal arrows of death, this gospel teaches him to look upon death as a passport, and upon the grave as a step to a more glorious region, where sorrow and sighing can never come. Why then should he fear the terrors of death? Why should he shudder at the thought of the grave ? Why should he recoil at the sound of the church going bell? Let not fancy create innumerable terrors, for then you must feel a thousand deaths in fearing one. It may be well that man does not always retain fresh in memory the melancholy solemnities of dissolving nature, that his mind is not always fixed on the hour of death, the gloominess of the cold and silent grave, for then he must be sad and melancholy, unfit for the interchanges of society, unable to administer consolation to the afflicted and distressed ; and must be deprived of the enjoyments of this life.
But it is right, at times, that he should retire and contemplate the silent mansion of the dead, and learn from the simple voice of silence his own approaching dissolution. This will exclude from the mind all light and airy feelings ; teach him the fatality of all earthly joys, of the uncertainty of life, and direct his mind to seek something more sublime, more permanent, that can support him in any of the misfortunes of life, can lighten the darkest night of affliction, and support him in the last struggle of life. Without this, life must indeed be miserable, and death itself almost insupportable. It is this that constitutes the dignity of man, and ennobles his mind ; and it is this alone that can inspire him with principles of virtue. This removes all contracted and selfish ideas, arms him with fortitude, and teaches him humility to submit with resignation to the divine govern. ment, believing that all the vicissitudes of this life aro perfectly under the control of infinite wisdom, calculated to refine his moral sensibilities, engage him in those things which make for his peace, and raise his affections to things above.
Peace and joy will then attend him in all the travels of this uneven journey, and as he goes down the declivily of life, the most happy days of the christian, as he then realises, that his race is almost run; that he has 'fought the good fight, and his labors are nearly ended ; and as a calın retrospect can be taken of a virtuous life, he can with pleasure bid adieu to all things here below, and “surmount the awful surges of death,” with a hope “big with immortality.” He can rest the dearest interest of his soul on that Being who has proved a present help in every time of need ; and with an unshaken faith in his unbounded goodness, and with the brightest prospects of immortality, he fears not to approach the "king of terrors.” To him death is a welcome messenger; and he can adopt the language of the servant of the Lord, and say, “Though I walk through the valley of the shadow of death, I will fear no evil, for the Lord is with me, his rod and staff they comfort me.” The glories of another world, as beheld by an eye of faith, become a present reality, transport his soul with joy, and he departs singing the christian's triumphant song, "O death, where is thy sting? O grave, where is thy victory ?” Reader! would you have this your hape py case, acquaint yourself with God.
0. A. S
For the Repository. Mr. Editor,-In looking over the 2d number of the "GOSPEL BANNER,” a religious paper, lately commenced in Woodstock, I noticed the following remarks respecting our denomination, which it may be proper to offer to your readers, with a few strictures. They are contain: ed in a historical account of the Christian denomination by one of their preachers, by name, Simon Clough.
“In some points,” says he, “there is a difference of opinion among us. Some believe in the pre-existence of our Lord, and others reject that doctrine ; all believe in the doctrine of his miraculous conception. Some believe the suffering of the finally impenitent will terminate in their utter destruction ; the great majority consider the scriptures leave them in a suffering condition ; none profess the doctrine of final restitution to holiness and happiness. We find no such doctrine revealed in the scriptures, and as we take revelation to be the rule of our faith, on this ground it is wholly indefensible. We consider the doctrine as resting wholly upon inferences and deductions, which are no proof, no revelation. In this country, nearly all the Universalists have renounced this doctrine. They now deny the doctrine of future retribution altogether, and maintain that all who die impenitent will be raised from the dead morally holy and pure, and consequently must be happy. This is the inference they draw from the benevolence of the Deity. It requires, however, but little discernment, to see that this doctrine strips christianity of its chief motives to a holy and virtuous life.”
I am surprised that the writer should be led to conclude, that nearly all the Universalists in this country, have renounced the doctrine of future retribution. Nothing could be more false. Several of the periodical works published among us, are of this descriptive character. Among the ministers of our order, we have reason to believe, those in the faith of a future retribution, were never more numerous than they are now. Besides periodicals, we have had, within a very few years, a number of works devoted exclusively to the subject. That some of the Restorationists have abandoned the idea of future retribution, and have received in its stead that of immediate happiness of all, may, in some instances, have been true; but that this ever became a general thing, cannot be true. It is likewise true, the reverse has sometimes taken place, those who embraced the immediate salvation of all, have abandoned it, and have received the doctrine of future retribution. But these things cannot affect the truth of either doctrine. They stand on their own basis, or fall for want of proper foundation.
A sweeping remark we discover in the following words; “We find no such doctrine revealed in the scriptures, and as we take revelation to be the rule of our faith, on this ground it is wholly indefensible.” It is to be observed that the writer in this place, is speaking of the final restoration, as consequent on future retribution. This he considers wholly indefensible. The doctrine of immediate salvation of all men, tho in his view equally erroneous, appears not equally indefensible, as we have remaining the plausible inference, of drawing it ofrom the benevolence of the Deity.” But why is the former doctrine, in his view, so much more indefensible than the latter i The reason does not appear. He acknowledges that all the Christians believe in future retribution. Yes, those people who have read "the New Testament over and over again, till” they “had made themselves complete masters of the letter,” were all harmonious in one point, which is retribution beyond this life. In this they agree with Restorationists, in opposition to those who believe in immediate salvation, and notwithstanding, consider our doctrine wholly indefonsible.
Some of the Christians believe punishment will end in the utter destruction of the punished, while the ma