come the friend of virtue and happiness, until it teaches that the Deity is not only an inconceivably powerful, but also an inconceivably wise and good being; that for this reason, he gives way neither to anger nor revenge, and never punishes capriciously; that we owe to his favor alone, all the good that we possess or enjoy; that even our sufferings contribute to our highest good, and death is a bitter, but salutary change; in fine, that the sacrifice most acceptable to God, consists in a mind that seeks for truth, and a heart that always preserves its purity. A religion which announces these exalted truths, offers to man, the strongest preservatives from vice, and the strongest motives to virtue, exalts and enobles his joys, consoles and guides him in all kinds of misfortune, and inspires him with forbearance, patience, and active benevolence towards his brethren." I

This is a noble utterance; and the religion thus described, is precisely the want of the world at the present time. Everywhere the soul of man is reaching out toward a Deity, in whom is embodied this perfection of wisdom and goodness, of justice and mercy. In the language of Channing, it is the deepest want of human nature, "some being to whom we may give our hearts, whom we may love more than ourselves, for whom we may live, and be ready to die; and whose character corresponds to that idea of perfection, which, however dim and undefined, is an essential element of every human soul. We cannot be happy beyond our love. To secure a growing

'See an excellent article, conceived in a liberal spirit, on the "Character and Theology of the early Romans," in the Biblical Repository for April, 1843.

happiness and a spotless virtue, we need for the heart a being worthy of the whole treasure of its love, to whom we may consecrate our whole existence; in approaching whom, we enter an atmosphere of purity and brightness, in sympathizing with whom, we cherish only noble sentiments, in devoting ourselves to whom, we espouse great and enduring interests; in whose character we find the spring of an ever-enlarging philanthrophy, and by attachment to whom all our other attachments are hallowed, protected, and supplied with tender and sublime consolations under bereavement and blighted hope. Such a being is God."1

This is essentially the theology of Universalism, the character and action which, following the sacred Scriptures, it ascribes to God as the Supreme Governor of the universe, and the Creator and Father of men. In him are united all possible perfections; and by the necessity of his nature, he is infinite in all his attributes, and unchangeable-the same yesterday, to-day, and forever. He is the source of all our blessings, the inexhaustible fountain of good to man in this world, and in all worlds, in time, and in eternity.

This doctrine of the complete harmony and perfection of all the divine attributes, of the infinite benevolence of God in the creation and government of the world, inspires the true believer with reverent trust, with devout gratitude, and with an earnest desire to conform to all the requirements of his righteous laws. It imparts courage in the presence of danger, resistance in the time of temptation, patience in tribula

1 Works, vol. i. p. 204.

tion, resignation in suffering, and peace in the hour of death. The experience of these beneficent influences, and the happy consciousness of this spiritual renewal, justify the Universalist Christian in claiming for his faith, that it has all the characteristics of a divinely authenticated religion; that it is, in a word, identical with the Gospel as taught by the Saviour and his chosen disciples.

In order to the better understanding of this doctrine, and in evidence of the justness of this claim, we shall proceed to a statement of particulars, setting forth our views on the great questions of Christian theology; and the system, or method, of Scriptural interpretation, by which these views are sustained and enforced. And as the starting point, the foundation of all argument, we shall begin with the Creator and his attributes, or the divine character and action as they relate to man and his destiny; and though we shall chiefly direct our labors to a dogmatic or doctrinal statement of the subjects in hand, yet the careful reader will readily discover how the doctrine naturally and necessarily leads on to the precept; and in what manner faith is developed into moral character, and becomes the spiritual force which regulates and blesses the life of the believer.

GOD

CHAPTER I.

HIS ATTRIBUTES, AND THEIR RELATION TO HUMAN

DESTINY.

The very idea of existence implies certain powers and qualities. Spiritual existence involves spiritual and moral qualities or attributes. God is a Spirit; and his moral attributes, his spiritual perfections, constitute his character, and determine his action.

If he is infinitely good, if the essence of his being is Love, all his actions will partake of this quality. If he is supreme in power, he will act without restraint or hindrance. If he is all-wise, or omniscient, he cannot err in judgment, or make any mistake in his plans, or fail in his purposes through want of knowledge or foresight, as to the results of anything he might do. If he is infinitely just, all his dealings with his creatures will be marked by perfect equity; and he will require nothing but what is right and possible, and will lay no evil or penalty on man but what is consistent with eternal rectitude. If he is above all perturbations, all weakness and passion, above the disturbing influences of evil and sin; then he will never act from anger or revenge, never will do anything to, or with, his creatures, save from the dictates of infinite and unchangeable benevolence.

These general statements necessarily involve the conclusion of triumphant universal good, as the result

of the creation and government of the world by God. The very act of creation is virtually a pledge of this; and all his attributes unite in the accomplishment of this great purpose of Infinite Beneficence.

A more particular review of the relations of God as Creator, and as a Father, and of the divine perfections, with specific reference to the act of giving existence to man, will illustrate and establish this position.

It would be to little purpose to inquire whether God could not have created this world without evil or imperfection of any sort; whether he could not have made man in such a way, physically and morally, as to have secured him against the possibility of sin. The fact that he has not done this meets us on the threshold of our inquiry; and it is with this fact that we have to deal, aided by the light of reason and the authoritative revelations of the Bible.

For aught we know, God may have created somewhere in infinite space a world without evil, peopled by a race of beings morally perfect. But even if this were so, it would remain to be proved that this world, and man as we find him here, imperfect and subject to evil, do not constitute a link in the endless chain of being, without which it would be incomplete, without which even heaven itself would lose a measure of its harmony and fulness. The philosophical poet has spoken well on this interesting point:

"Of systems possible, if 'tis confest

That Wisdom Infinite must form the best,