"A fact is worthy of notice: all the inspired writers from Moses to St. John, give us the same definition of virtue, or morality. It seems to me, that such a harmony can be explained only by supposing that they derived their ideas from a common source -divine inspiration. For these authors were characterized by all possible diversities of age, genius, culture, tastes, pursuits, customs, manners and allotments in life. Further, they were so separated by time and place, that it was not in their power to have conspired together to palm upon the world a fabulous system of ethics. When we examine heathen moralists, priests, and philosophers, running on the same parallel of history, it is almost impossible to find any two authors entirely unanimous on this subject. In general they present to our view a gross, unlovely, confused, discordant, self-contradictory, and chaotic mass of conceits and speculations. The most enlightened writers of Greece and Rome, sanctioned many moral principles and practices which are repudiated by all Christian nations as corrupt and abominable." (p. 54.)

On the nature of sin, our author adopts the definition of Bishop Butler, who "stoutly denies that sin is an innate, inherent, essential attribute of human nature," affirming "that men are not born sinners any more than they are born scholars, artists, painters, sculptors, poets, musicians, or philosophers," but that they come into the world with certain intellectual and moral capacities, in themselves good, such as the love of food, love of rest, love of happiness, love of property, power, knowledge, society, reputation, beauty, virtue. He then adds:

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"Now, it is self-evident that these principles are not in themselves sinful-abstractly considered. Let us scrutinize for a moment the precise nature of that process by which we transgress the laws of God. It is a duty to satisfy the feelings of hunger and thirst. But when one allows himself in intemperance, he becomes a sinner by not subjecting these appetites to the restraints dictated by reason and conscience. Both assure us in language which cannot be misunderstood, that it is wrong to injure ourselves or our fellow-beings by the gratification of animal appetites and propensities. There is not an inclination that the Creator has given us, which is not in itself, a good. It becomes an evil only when it is exercised in an improper manner." (p. 180.)

The doctrine of the final salvation of all men is, by our author, based wholly upon Grace. He regards the apostle

Paul as explicitly denying any efficacy in works considered as the conditions of salvation. As this is a point on which there are at present different views among Universalists, we will close our extracts, by giving the author's opinion on the subject. He says:

"The instructions of Paul on this subject are strictly in accordance with the statements above made. He teaches, that if future immortal happiness is, in strictness, a bestowment of grace, then it follows as a necessary consequence, that it will not be conferred on any one on account of the good works which he has done. For, if it be given in consideration of performances by which it has been merited, then there is no grace displayed in its bestowal-it has been earned, and is due to the recipient, on the principle of justice, as a reward. Paul argues, Rom. iii. 23, &c., thus: All mankind have sinned, and consequently are equally helpless and guilty; and as God is no respecter of persons, all human creatures being equally his offspring, and there being no reason why one should be preferred before another, therefore his boundless mercy has embraced ALL. He declares the inability of man to save himself by works. For all have failed of rendering to God that glory which was so justly his due, and since salvation is wholly the fruit of divine mercy, no one can lay claim to it on the ground of equity, or merit. It is conferred upon men freely, not of obligation, or as a reward for any thing which they had earned.' The divine grace is the only legitimate ground for the assurance of salvation. Such is the manner in which Paul uniformly represents its bestowment. Human exertions on the platform of merit, are entirely inadequate. Such exertions had never been successful, up to the time when the apostles wrote. They have been equally unsuccessful until now. There is no good reason to expect a different result, while the world standeth. But the grace of God through Christ is superabounding and infinite, and will secure the desired result." (p. 328.)

We commend Mr. Clapp's "Theological Views" to the fraternity far and wide; and though it will naturally find a special welcome among the author's numerous personal friends, we must believe that its remarkable vigor of style— at once enlisting the reader's attention and sympathy-will secure for it a favorable reception with persons residing in other and different localities. We seldom have occasion to speak of a theological work in which we find fewer occasions for censure.

G. H. E.

ART. VIII.

Literary Notices.

1. The Early Days of Thomas Whittemore. An Autobiography: Extending from A. D. 1800 to A. D. 1825. Boston: J. M. Usher. 1859. pp. 348.

From about the year 1825 to the present,-the period usually allotted as the term of a generation,—no man's name has been more familiar to the Universalist denomination than that of Thomas Whittemore; after excepting the late Hosea Ballou, no other person is so generally known. Possessing in a most extraordinary degree the faculty of reaching the popular mind; making himself understood by every grade of hearer and reader; speaking the language of the people, and speaking to them with a directness and familiarity which always arrest attention and awaken sympathy; and posessing a fund of humor which perpetually gushes out, and for the time, and despite even of prejudice, compels a friendly feeling, he is, by the consent of friend and foe, the people's man above any other in our history as a denomination. Add to this the fact, that for nearly thirty years he has preached as an itinerant about "thirty-seven hundred times," and thus been brought into personal intimacy with brethren in numerous localities; and the further fact that during nearly all of his professional life he has been the industrious editor of a journal, which if not reaching a larger number of readers, has circulated over a much larger territory, than any other advocating the same cause. These things, both personal and circumstantial, account for the notoriety which has made the name and character of Mr. Whittemore more widely and intimately known than that of any other living Universalist minister.

But the particulars of the first twenty-four years of his lifethe events and character of his childhood, boyhood, and first manhood-will be new to most readers; and it is these particlars only which find a record in his autobiography. And a novel book it is. It seems quite unnatural to think of Thomas Whittemore as one knowing nothing, and not caring to know any thing, of Universalism! But we must not enlarge in this direction. We can only refer our readers to the book, which it is but candor to say, we have found literally romantic in the curious interest which it enlists throughout. We cannot however close this notice, without an extract touching Mr. Whittemore's first acquaintance with Rev. Hosea Ballou; from which

dates the working epoch of his life. Up to the year 1820, he had heard Mr. Ballou preach but three times, and had never spoken with him. It so happened that circumstances brought both to live under the same roof; when the thought occurred to Mr. Whittemore, who was then an apprenticed shoemaker,—that if he could get acquainted with Mr. Ballou, he might derive some assistance from him in an effort he was making to acquaint himself with grammar and punctuation.

"But," he writes, "how I should begin was a matter of perplexity. He was an eminent clergyman, venerable, in my sight, for years and talents; and I was a young man, a shoemaker's apprentice, "alike unknowing and unknown." I knew not how I should introduce the matter to him. Every time I passed him I would bow, in the hope of getting up an acquaintance by that means. How little he thought what I was aiming at! He was always very affable, and recognized my apparent politeness. Had I known him then as well as I have since, I should have felt no need of this remote and indirect preparation for the introduction of my request. I should have felt that his heart was open; and that I might, with entire safety, have gone to him at once, and revealed my desires. I knew, however, very little about him. I had no doubt he had it in his power to assist me in obtaining a further knowledge of the grammar, if I could but gain his favor. On one occasion, as I entered the yard at the hour of dining, I saw a load of wood had been dropped, which I suspected at once was for him. I said to myself while dining, Here is perhaps, an opportunity for me to lay Mr. Ballou under a slight obligation to me; for if this wood is his, I will offer to get it into the wood-house in the evening, and even to saw and split it as I may have time. When I passed out at the close of the meal, he was rolling one of the logs into the shed. I saw that my time had come to speak. I summoned courage and inquired if he was well, and then said, if he would leave the wood until evening, I would get it under cover for him, and would, at proper intervals, saw and split it. He looked up at me pleasantly, and said, "O, we must all do something for a living, young man." (pp. 165, 166.)

The plan failed; yet it proved the occasion of success on a different trial. Mr. Ballou had greeted him with a smile; and this emboldened the aspirant for a better knowledge of grammar and punctuation, to call upon him in due form, and frankly declare his wish and purpose:

"He replied that my desire was a very laudable one, and that he would most cheerfully lend me any assistance in his

power. This was all I asked, or could wish. I was satisfied, and expressed to him my thanks. He suggested that I should write a piece of composition as correctly as I could, and point it; that I could bring it to him, and he would examine it, and then show the violations of rule, if he discovered any. To this I recollect he added, that, although there were certain general rules by which punctuation was regulated, yet different men follow different rules, and there was no perfect and definite system. After a half hour, perhaps, of conversation, I retired with a warm invitation to call again. This visit made a deep impression on my heart. I thought I had been received and treated with a degree of kindness I did not merit. How utterly unknown to me was the future! With Mr. Ballou I have since been most intimately associated. For nearly thirty years (1848) have I known him and respected him. We have journeyed together, labored together, prayed together, wept and rejoiced together-felt a common hope in Christ, a common interest in the spread of his religion; but how blind was I to all this on the evening of my first interview! It was the beginning of an acquaintance that was to ripen with years. We know not what a day may bring forth. It is not in man that walketh to direct his steps.'

2. Sermons delivered during the Session of the United States Convention of Universalists, in the city of Providence, R. I., in September, 1858. With the Proceedings of the Council. Boston: James M. Usher. 1858.

The

The last session of the Convention named above, was one of unusual interest, alike in regard to its reports and discussions in council, the ability of the sermons preached, and the number of persons who were present-crowding, and sometimes overflowing, two very capacious houses of worship. Sermons were preached by Revs. G. W. Weaver (the Occasional Preacher,) W. W. Curry, W. W. King, C. R. Moor, Moses Ballou, T. J. Sawyer, D. D., C. H. Fay, H. R. Nye, and W. S. Balch. subjects respectively were, Spiritual Life and its Development; Wheat and Chaff Contrasted; Fidelity to Conviction; Method in Progression; Credibility of the Resurrection; Christian Unity; The Duration and Extent of Christ's Saving Power; The Dust to Dust-the Soul to God; Christian Duties in Present Work. The page is printed on a clear and handsome type; and the general mechanical appearance is good. The book will be of much service to the general cause; and we trust it will meet with a wide circulation. We confidently commend it to the fraternity.

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