for glory, and honor, and immortality, eternal life." (Rom. ii. 7.) We need not add any more Scriptural citations. We shall here close, by inviting the reader, to look soberly and understandingly at the subject. How vast, comprehensive and all-important is it! The line of our existence stretches out into the distant, dim and interminable future. We have just begun to live, and we are rising the summit which is overlooking the eternal world-upon its scenes we must soon enter, and upon its unlimited area we must shortly tread. Are we prepared for that world; its voyage and its endless journey; its condition, either of blissful fruition or of insufferable wo? Examine your heart and scrutinize your life in the light of truth and rectitude. A mistake, or delusion here is fatal, is remediless. Try your hope, your character and your claim to glory; build on Christ, on his atonement, on truth; for fear the eternal surges shall drive your bark down the tremendous and returnless cataract of irretrievable wo. Your work and character in this life, will fix the destiny of your undying soul in the spirit-world. While it is day, work, repent and believe-submit to God and be saved.

CHAPTER X.

THIS LIFE A STATE OF PROBATION FOR THE RETRIBUTIONS OF ETERNITY.

"Cease, my son, to hear the instruction that causeth to err from the words of knowledge." Prov. xix. 27.

In view of the fact, that man is an immortal being, destined to a continued existence through the revolutions of time and to all eternity, it has been generally believed, that he is in a state of probation here for the retributions of a hereafter that his moral behavior and life here, will mould the character of his future destiny-and that every action voluntarily performed will vibrate a chord of his eternal weal or wo, as the case may be. But this religious faith and element in the moral government of God, are exploded and discarded by the great body of Universalists. Perhaps, in no opinion is there greater harmony among Universalists, than there is in teaching and defending the dogma, that man's present conduct will not affect his future state of existence, unless it be the doctrine of the final holiness and happiness of the entire human race. How remote this view is from downright scepticism, we leave for the candid reader to decide.

So obvious and general is the disavowal of the doctrine, that this life is a state of probation for the retributions of eternity, among Universalists, that it would seem needless to quote their language to confirm the position, were it not in accordance with our plan, to prove what Universalism is from their own writings. Indeed, they are pushed to this

alternative by their denial of future punishment. If man is not affected in his future existence by the vices and virtues of the present life, then there can be no propriety or necessity for future punishment. The one is vitally connected with the other. If this life is probationary for another state of existence, then there is need of a resurrection, a general judgment, and of rewards and punishments.

"Al

We begin by quoting the language of Jason Lewis, in a pamphlet entitled, Universalist Belief. He says, though salvation in this world is, in some sort, conditional, that is to say, is enjoyed only by means of faith, good works, etc. yet that salvation in a state of immortality, is by no means suspended upon any exercises or acts of the creature while in this state of being." "As the salvation of the future world is wholly the gift of God;' therefore the object of pure religion, as possessed and practised in this life, is not to purchase, or secure the blessings of an hereafter state of being, but to benefit mankind here, by rendering them better and happier." The views of this champion of Universalism in reference to the influence of man's conduct and character on his future destiny, is, that they do not affect him in the least. Even the religion of Christ, however pure and holy, will not secure and entitle the soul to happiness and salvation in heaven. Eternal life will be the gift of God irrespective of what man does, his character, or of any thing which may transpire on earth. Thus we have a bold denial of the doctrine, that the children of men are in a state of probation for eternity.

A. C. Thomas says, in the Lowell Discussion, "If you mean by this, that faith is essential to the special salvation of the believer, you speak truly; but if you mean, that faith in this world is essential to the holiness and happiness of the immortal state, you beg the whole question." If faith is not essential, what can be? It is evident, that Mr.

Thomas believes, that faith, christian graces, and morality are only essential for man's happiness in this world, and will not affect his condition in the immortal state. life is no probation for the future world.

This

S. B. Brittan, in a published sermon, delivered at Bridgeport, Conn., holds the following language, "The glory and happiness of the future no more depend upon the faith and works of the creature, than the resurrection itself. The resurrection is not to be accomplished through our merits, but through the power of God. And if faith and works cannot raise the dead, how can these be supposed to determine our condition in the world to come?". Indeed, there is no more evidence that wicked men will sustain the same character in the resurrection-state, than that they will sustain the same bodies." The above advocate of Univer

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salism is entitled to the character of a consummate logician, and the world should fear lest wisdom becomes extinct when he dies. Because the faith and good works of man are incompetent to raise the dead, therefore the actions and deportment of men in this life, can never determine their condition in the world to come. What connection is there between the resurrection of the dead, and the condition of man in the spirit-world, from which it would follow that if actions here cannot raise the dead, they cannot affect the destiny of men hereafter? The one may be true, yet it does not follow, as a matter of course, that the other must be so. We believe that our character here will affect the character of our resurrection, whether unto life or unto condemnation; and also, that our deportment here will fix our destiny in the future world. But this latter point, the writer unequivocally denies-he does not believe that man shall sustain the same character in the resurrection-state, that he formed in this life. Consequently it must either be changed by death, or else he leaves it behind at death, be

cause it was not designed to be transferred into the future-this life being no probation for the retributions of eternity.

Mr. Ballou says, "It appears that man's final destiny does not depend on man, but on God who made him. Among the numerous errors, which have, by men, been imbibed, none have been greater than the supposition, that revealed religion was designed, by the Creator, for the purpose of securing to us a state of immortality beyond our present mode of existence. Such a supposition conflicts with the fact, that man's immortality was embraced in the purpose of God originally. And the opinion, that the accommodations, or enjoyments in a future, immortal state, depend either on what men believe or do in this life, is an opinion which sets aside any original purpose, will, or determination of the Creator, respecting these weighty matters."

Mr. Le Fevre says, "He does not believe that we are probationers here for eternity. Our good conduct here is not our passport to heaven and immortality hereafter; neither will our bad conduct here, cause us to be raised up immortal sinners and immortal sufferers."

Mr. Whittemore, D. D. Smith, O. A. Skinner, Mr. Fernald, Williamson and others reiterate the same sentiments. So far as we have perused the opinions of Universalists, who deny future punishment, they all agree in rejecting the doctrine that man is a probationer here, for another state of existence. Elsewhere we have given numerous quotations from their writings confirmatory of this dogma. So obvious is their denial, that it is deemed one of their principal positions. To admit that the conduct of men in this life will determine their future condition, would overwhelm their system with confusion and despair. How could they reconcile, in that event, the reward of final holiness and happiness, as indiscriminately bestowed upon the entire.