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we find no account of condemnation ; but its silence on this subject affords no argument that our Savior's words are not literally true. By making some expressions apply to all men, which we think was not meant by the Apostle, and others to signify spiritual properties, which we conclude, were intended to describe those which are corporeal, our brethren have made the language of St. Paul on this subject to oppose the literal expressions of our Lord. Our limits will not permit us, at this time, to enter into a particular discussion of this part of our subject, which would require a dissertation of itself; but we calculate, the Lord will. ing, to resume it, some future day, and offer our ideas on some of the most important parts of this chapter.
It may not be improper, before we close this article, to offer a few remarks on the relative connexion between the present and a future state. It is generally thought that the present is designed as a proper introduction to the future. We may expect then, in the future state, to retain a knowledge of our personal identity in the present. The natural meaning of a resurrection presupposes the idea. If a consciouness of our present existence is not retained, what prospect could a future state afford us? It can differ but little in prospect, from no future state at all. Let an individual reflect, tho I am to live, yet I am not to know that it is l; and therefore, when I depart this life, it may be the last knowledge that I shall bave of myself. What can such a scene present to the individual, (even allowing a future state of endless felicity but an unconsciousness of the present,) but an everlasting farewell, at death, of all that the eyes have seen, or the understanding has comprised ? St. Paul speaks of “the crown of righteousness, that was laid up for him, and for those that love the appearing of Jesus Christ ; likewise of “a desire to depart and be with Christ," which, he says, is far better than to abide here. If in a future state he did not expect to know, in the enjoyment of the crown of righteousness and in the society of his Savior, that it was Paul that enjoyed these favors would any one account for his "desire to depart ?”
In relation to men's receiving punishment in a future; state for crimes committed in this, so strenously opposed by the denyers of future punishment, we reinark, that if the future affords no conscious identity of the present, we are willing to admit, that future punishment would be unjust. On the other hand, notwithstanding all that has been written to the contrary, we see no more impropriety in men's being punished in a future state for crimes committed in this, than for Joseph's brethren to be punished in Egypt for selling him from the land of Canaan, some years after the act of selling him. “The wages of sin is death.” “To be carnally minded, is death.” Wages are generally bestowed after their labor.' So death is consequent on sin. The sinner, therefore, is to receive punishment after his crime. Whether it be wholly or in part immediately consequent, is only at the disposal of him who "is righteous in all his ways, and holy in all his works." To undertake to cavil against the scripture account of the doctrine of punishments, illy becomes the faithful believer in divine revelation. We ought to be careful to meet the scriptures with the deference and respect that becomes the dignity of their character, as the inspired revelation of God's will. The scripture account of punishment, we have, in former numbers, endeavored, in some measure, to lay before our readers. This we have done, not for the sake of contention, but to exhibit the testimony of what we conceive to be truth, and a truth in which we consider mankind deeply interested. Let no man, therefore, despise the chastening of the Lord. Vengeance belongeth unto me, and I will recompense, saith the Lord. And again, The Lord shall judge his people.
For the Repositery. NOTICE TO THE PUBLIC. In the Repository of December last, two pieces came before the public, one called “An Appeal to the public," and the other a “Declaration.” This latter
was signed “JACOB Wood, in behalf of others.” The former was signed “RESTORATIONIST."
These pieces drew some remarks from the Editors of the Magazine, found in their papers for January 25 and February 1. In the latter they have inserted the following note from me. “Since writing this, we have received a line from Br. Briggs, disclaiming all concern with the Appeal.” This note was founded upon a letter I wrote to the Senior Editor, stating that I had no agency in the “Appeal.” I however, further stated that I was concerned in the writing and publishing of the “Declaration.” And had the Editor's of the Magazine given a larger extract, this public notice would have been unnecessary; but having learned, that the public do generally view me as abandoning my faith, (occasioned undoubtedly by that note) I deem it a duty which I owe to myself, and to my brethren, to give this public notice, certifying that I did then, and do now consider myself one of the Authors of the Declaration. As it respects the Appeal, of itself, I had no agency.
Considering myself in this light, I remark, that had the Committee appointed by the Honorable Body who met in the South, and who, in our absence pronounced their censure, written to me, they would before now have known my views on this subject, and saved me this trouble.
Please to give this a place in your next Repository, and confer a favor on
DRUNKENNESS. If you wish to be always thirsty, be a Drunkard for the oftener and more you drink, the oftener and more thirsty you will be.
If you seek to prevent your friends raising you in the world, be a Drunkard--for that will defeat all their etorts,
If you would effectually counteract your own attempts to do well, be a Drunkard-and you will not be disappointed.
If you are determined to be poor, be a Drunkardand you will soon be poor and pennyless.
If you wish to starve your family, be a Drunkard for that will consume the means of their support.
If you would be imposed on by knaves, be a Drunkard--for that will make their task easy.
If you wish to be robbed, be a Drunkard—which will enable the thief to do it with more safety..
If you wish to blant your senses, be a Drunkardand you will soon be more stupid than an ass.
If you would become a fool, be a Drunkard-and you will soon lose your understanding.
If you wish to unfit yourself for rational intercourse, be a Drunkard--for that will render you wholly unfit for it.
If you are resolved to kill yourself, be a Drunkardthat being a sure mode of destruction. ;
If you would expose both your folly and secrets, be a Drunkard--and they will soon run out as the liquor runs in.
If you are strong, be a Drunkard-and you will soon be subdued by so powerful an enemy.
If you would get rid of your money without knowing how, be a Drunkard-and it will vanish insensibly.
If you would have no resource when past labor, be a Drunkard_and you will be unable to provide any.
If you would be a pest to society, be a Drunkardand you will be avoided as infectious.
MINUTES OF THE PROCEEDINGS OF THE GENERAL CON
VENTION OF UNIVERSALISTS OF THE NEW-ENGLAND STATES, AND OTHERS, SEPTEMBER, 1823.
The General Convention of Universalists of the New-England States, and others, agreeably to the adjournment of their last session, assembled at the
village of Clinton, N. Y. on Wednesday, Sept. 17th, 1823, and opened the business of the Council with prayer by Br. A. Kneeland.
1. Chose Br. A. Kneeland, Moderator.
3. Appointed Brs. H. Ballou, C. G. Parson, and Wm. Underwood, a committee to attend to all requests for fellowship or ordination.
4. Order of public service for Wednesday morning. Introductory prayer by Br. A. Kneeland.
Sermon by Br. Ř. Carrique, from Rom. viii. 31, “What shall we then say to these things? If God be for us, who can be against us ???
Br. H. Roberts concluding prayer. 5. Afternoon service.
Introductory prayer by Br. H. Ballou, sermon by Br. P. Morse, from St. John vi. 15. “I am the living bread which came down from heaven; if any man eat of this bread, he shall live forever; and the bread that I will give is my flesh, which I will give for the life of the world.”
Concluding prayer by Br. N. Stacy.
6. Resolved that a committee be appointed to receive and present all complaints and other important business, properly coming before this Convention.
7. Appointed Brs. Wm. Underwood, N. Stacy, E. Ferris, C, G. Parson, and J. S. Flagler, the above Committee.
8. Attended to the Reports of the several committees appointed at the last session of this Convention to visit the Eastern, Western, Northern, and Southern Associations which reports were highly interesting to the lovers of truth, as they gave evidence that our societies are generally flourishing, and that the cause of gospel truth is rapidly advancing.
9. Appointed committees to visit Associations in fellowship with this Convention.
Northern Association, Brs. R. Streeter, A. Kinsman, and R. Bartlett.