cessarily suppose a perfect unity of sentiment on every subject pertaining to religion. Men may believe in different systems, preach different doctrines, and belong to different associations or orders, and still be in fellowship with each other. When I tell a person, that I fellowship him as a Christian, I do not pledge myself to give countenance to every opinion in which he believes. In these remarks, however, and in fact, in all that is contained in these Letters, I write simply as an individual. Though many of my brethren agree with me in believing a future retribution, I know not how far the arguments I have made use of in these sheets, may meet their approbation. I have now closed my examination of this subject. My object has been truth. I have endeavored to present the doctrine of a future retribution in its proper light, and to exhibit some of the principal arguments which convince me of its truth. And in examining your system, I have endeavored to state it correctly, and to meet your arguments fairly. And though I have spoken with the greatest freedom relative to your opinions, I have endeavored to avoid every thing which would look like an attack upon your moral character. How the arguments I have adduced will strike your mind, I am unable to determine. In examining and weighing the arguments in favor of a future retribution, you will consider that the question is not, whether any one argument, separately, is sufficient to establish that doctrine, but whether they are all sufficient, when taken collectively, and in a proper chain. All moral evidence is made up of probabilities; and though the probability may not be great, when each argument is viewed separately, still when a great number of probabilities are united, they amount to moral certainty. And it is in this connected view, that you are desired to weigh the arguments advanced in the different parts of my book in favor of a future retribution. Though these Letters are not written to provoke controversy, still, as they are submitted to you and the public for examination, they are liable to be attacked. Nor have I the least objection to their being reviewed. But, sir, should you attempt a reply, I have this request to make, viz. that you give a definite statement of your views upon the subject. As you believe that all men will be happy immediately at death, I wish to be informed on what ground you rest your belief;-whether the immaculate nature of the soul exempts it from suffering, or whether it is saved by being divinely instructed instantly after death. Or if you rest your system on the resurrection, I hope you will state definitely your views upon that subject, and inform us whether you believe that the resurrection takes place at the moment of death, or whether you believe in a future general resurrection. This request is made that we may see wherein we differ, and wherein we are agreed, so that we may not dispute about words only. I request this the more earnestly, because I am at a loss to know your precise views upon this subject. Though I have read your works with a view to learn your opinions, I am still in the dark relative to the ground on which you base your scheme. As I have stated my views in a clear and definite manner, I flatter myself that you will not hesitate to state yours in a manner equally clear. I cannot believe that you will refuse to comply with this request, for this would be confessing that you are ashamed of your system. Yes;-should you come forward to confute what is advanced in these Letters, without stating your own opinion with precision, the public would conclude of course, either that you have no settled views on the subject, or that you are sensible of the deformity of your system, and therefore wish to conceal it. In either case it would operate to your disadvantage. I cannot conclude these Letters without expressing the satisfaction I feel in the reflection, that we can entertain different views, and even discuss them before the public, and still regard each other with Christian fellowship. Hoping that what has been offered may promote the truth as it is in Jesus, and that the pure gospel may flourish amongst us; that friendship between us may long exist, and that Christian fellowship may not be interrupted, I subscribe myself, Yours in the faith of the Gospel, CHARLES HUDSON. Westminster, Mass. March 4, 1827. ERRATA. Page 60, line 10 from the bottom, for thus read this. NOTE. The author's residence being at a great distance from this office, the labor of correcting proofs has devolved entirely upon the printer. This will serve as an apology for any errors which the intelligent reader may discover. |