The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1888-08-04

he may be among the non-elect? And
how about bis wife and children, and
his neighbor whom he ought to love as
his own soul? Is there no reason for
worry about them? If millions of the
human family are to be miserable to
all eternity, is there no reason for
IVORY and carer" The man who can
be perfectly happy satisfied = with
such an Interpretation of the Bible and
the divine character, as will consign
millions of immortal souls to eternal
torments, must be easily satisfied.
But the doctor says: IL want to take
the strain off your nerves and the de-
preston off your soul, and make two
or three experiments" Experiment
first: When you go out of this world
it does not make any difference whether
you have been good or bad, or whether
you have believed the truth or error, you
will go straight to glory" While this
has not the slightest resemblance to
Universalism, yet it has the lear
marks of the old SANDER we have
heard for the last hundred years. "Im-
possible" says the doctor, "my COM
mon sense, as we'll as my religion,
teaches me that the bad and the good
cannot always live together" Did it
never occur to him that.this might pos
sibly be remedied by reforming the bad
and fitting them for the companionship
of the good?
Experiment the second: When you
leave this world you will go into an in
termediate state where you can get con-
verted and prepared for heaven"
impossible" you say; '''as the
tree falls so 1t must lie.' /" Is it possible
that the great theologian and renowned
scholar will attempt to pass this off
for scripturep Where in all the Bible
does the doctor find this scripture?
And even if it were so, what reason
have we to suppose it applies to the
final destiny of mankind2 But there
is absolutely no such passage in the
Bible. With the exception of tree and
fall the doctor has entirely missed the
quotation. Still this is as good
as the balance of the terrible doc
trine called evangelical Christianity"
The doctrine of sno change after
DEATH and that our eternal destiny
hangs upon the condition in which we
happen to be, and the doctrine we may
believe at the moment Of death, is con-
trary to the teachings of Paul, who as
serts that 1--WE shall all be changed?''
Where is there man so pure and good
that he will need no change, even DIR.
Talmage, ere he will be fitted for the
association of the 'sspirits of just men
made perfect?n Infants, insane per-
sons and idiots must experience a
change. Then why not let the change
go on until all are changed, as Paul
says, from ''vile to glorious and fitted
for association with DR.. Talmage and
all the good of all ages. Such work
would be commensurate with the di-
vine character, and 'take the strain
Off the nin6s Of millions and deliver
those who through fear of death have
been all their lifetime subject to bond
age"
The doctrine of future endless pun
ishment which the doctor teaches, and
for ought I know, believes, has been
the cause of more tears and 'worry,"
insanity and trouble, than all other
causes pertaining to destiny. 1t fol-
lows that the doctrine, according to his
own theory, has tendency to shorten
human life and is, therefore, not the
religion the world needs, which he af-
firms tends to longevity. I. e.