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DEAN'S 120 REASONS
BEING A UNIVERSALIST.
BY J. WALKER,
DISTRICT OF MAINE, Ss. DE IT REMEMBERED, That on the ninth day of May, A. D.
1828, in the United States of America, JOSEPH WALKER. of the said District, has deposited in this office the title of a book, the right whereof he elaims as author, in the words following, to roit :
"A Glance at Deav's 120 Reasons for being a Universalist. By J. WALKER, Pastor of a Church in Paris, Maine."
In conformity to the act of Congress of the United States, entitled, “ An Act for the encouragement of learning, by securing the copios of maps, charts, and books, to the autbors and proprietors of sucb copies, during the times therein mentioned :" and also to an act, entitled, “ An Act supplementary to an Act for the encouragement of learning, by securing the copies of maps, charts, and books, to the authors and proprietors of such copies, during the times therein meationed; and extending the benefits thereof to the arts of designing, engraving and etching historical and other prints."
JOHN MUSSEY. } Clerk of the District
, } Court of Maine. A true Copy as of rosord;
Åtteste JOHN MUSSEY, Clerk D. C. Maine.
WHETHER the following pages have any recourse to the “basest means of prevarication, and slander,” with which the Oxford Publisher of Dean's Reasons very politely charges the Orthodox, the public will judge for themselves.
In my opinion, it is not Universalism, but the opposite “ doctrine, that needs only to be known,” as established by the clear and infallible testimony of Inspiration, “ in order to be believed." Though "it has to contend with the prejudices & ignorance of men,”(and their wickedness too, which fills them with strong aversion to the doctrine of future and everlasting punishment ;) “yet if we give credit to the Scriptures, it must finally prevail."
If Universalism is now in some places “making rapid strides,” this is no more than has been true of Mahometanism, and at least « an hundred and twenty" other “isms," which
have, in successive ages and among different nations, spread moral desolation and death in their course. The progress of a doctrine, aside from the nature of the means employed in its propagation, and from its actual effects upon the dispositions and conduct ofits recipients, is no evidence of its truth. And when judged of by the means employed, and the effects produced upon all its firm and sincere believers, that system of doctrine, in which eternal punishment constitutes one article, will exhibit preeminent claims to our reception.
It is idle to call the doctrine of " everlasting punishment,” or endless misery, a Pagan doctrine; for it is a fact capable of the best and most decisive proof, that most of the Heathen, ancient and modern, have ever been believers in Universal Restoration. Equally idle is the insinuation, that this doctrine is a tradition of the Pharisees, or an error of Mahometans ; for it is a fact, that both the Mahometans and the Pharisees among the Jews, have ever been, in respect of their denominations, advocates of Universal Restoration ; in other words, their belief has been that no Pharisee and no Mahometan could, “ however enormous his sins,"
incur eternal punishment. Nor have the great body of Roman Catholics, been for ages, under the influence of this doctrine; for they have made it of none effect by their traditions,” respecting Penance, and Purgatory, and. Indulgencies.
Hence, all attempts to promote Universalism, and suppress the opposite doctrine, by an exhibition of the immoral lives of Pagans, Pharisees, Mahometans, and · Papists, is, (if I may use the polite language of the Publisher before referred to,) to “have resort to the basest means of prevarication and slander.” In proof of this, evidence upon evidence might be accumulated to almost any extent, and from historians and other writers of the first respectability.
Having made these statements, with a view to rectify some prevalent but erroneous impressinns, the writer would now humbly submit the following pages to the friends of pure doctrine, vital piety, practical religion, and sound morality, in the county of Oxford, and, indeed, to all who may condescend to give them a perusal. He cannot but hope, that this feeble attempt to enlighten christians, (who are not already in possession of better means,) to fur