especially to all those who are desirous of being satisfied in their own minds, by the exercise of their own reason, as to the truth or falsity of any system claiming to be the truth of God. Universalism in theory is the idea of an all-perfect God, who created the universe for the display of his glory, and the good of all he created. It is the idea of a Mediator between God and man, -Jesus Christ,—who, in his doctrine and character, exhibited both the perfection of God and the perfection of man. It is the idea of the Holy Spirit of truth, which is sent forth to all the world, and, when followed, guides men into all moral truth. Or, as the apostle has it: 'There is one God, and one Mediator between God and man, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time.'

This

is Universalism in theory. IN PRACTICE, Universalism is the loving of God supremely, as our Father, and the doing to all men in all things as we would they should do unto us. It proposes to make all who believe its doctrine, and carry that doctrine out in practice, just what the honor and highest happiness of man require. It presents for human consideration truths and purposes in regard to the character and will of God, concerning the objects and certain result of the divine government, to which all moral beings are amenable, which are at once cheering and purifying, as it proposes to bring all intelligences into a state of holiness and happiness in the kingdom of immortality. And hence its tendency is to induce supreme love to God, as the divine originator of that wonderful plan of grace manifested and exemplified in his Son, and which, while it admits of a just retribution to every sinner, according to his works, at the same time contemplates the final destruction of all sin, and the salvation of all sinners. This, and nothing short of

this, is according to the doctrine of Jesus Christ. This, and nothing short of this, meets and satisfies the desires begotten in the soul by the Holy Spirit." (12)

NEGATIVE UNIVERSALISM.

"In order to answer this question, 'Why am I a Universalist?' understandingly, we inquire first, What is Universalism; or what is it to believe in Universalism?

"1. What is Universalism? It is not the idea, that any or all are to be saved from divine justice, or from the just consequences of their sins while they continue sinners and unholy; but it is belief in an infinitely wise and good God, the Father of all spirits, who has done, and is doing, and will ever continue to do, all that infinite love can prompt, all that infinite wisdom can devise, - all that infinite power can execute, - to save every soul from sin, and train all to holiness, without doing any violence to human freedom. Men are now, and ever will be, free to do as they will or choose within the sphere of moral accountability; but God changes dispositions and wills by the influence of his Spirit.

"Universalism does not teach that any can or will be saved without faith, without repentance or reformation of heart and life. It teaches the conversion and regeneration of all souls in the fulness of times.

"It is not, and never has been, the idea of Universalists generally, that all sin, unholiness, and punishment are confined to this life; but simply, the idea that, finally, the last prodigal son or daughter will return to the Father's house, and the last lost sheep to the fold, so that, finally, there will be but one fold and one Shepherd.'

"Universalism is not the idea that sinners are to be, or can be, saved without complying with conditions or without the use of means; but simply that the salvation of the world is to be the result of a great missionary enterprise under God himself. And the problem is, with the liberty given to men and the circumstances with which he has surrounded them, can he regenerate, purify, and restore all souls to righteousness?

"1. Affirmatively, we argue this result, from the fact that God is the Creator and Father of all moral intelligences. If he is the Father of all, he will save all if he can.

"2. God is the Infinite Mind, and consequently possesses more intellectual and moral power than all his creatures in the aggregate.

"3. God is perfect in knowledge and wisdom.

"4. He has already converted, regenerated, and saved some of the most ignorant and hardened unbelievers, and the most wicked sinners of earth. If he has done this, He is able, with sufficient means and time at his disposal, to convert, regenerate, and sanctify all souls." (13)

NOT THE WHOLE OF UNIVERSALISM.

"The distinguishing feature of Universalism, that indeed which gives the system its name, is the doctrine of the final salvation of the whole human family. This single doctrine, however, does not constitute the system of faith which is known under the name of Universalism. It is the result of a system which embraces all the means, methods, and agencies by which that glorious end is achieved." (14) "It is an unworthy conception, and an injurious error, to define Universalism as consisting in the naked and

isolated opinion that all men will, some time or other, and somehow or other, be saved. This does not define a religious system of principles. It is no principle at all. It is but the result of principles. True, it is a distinguishing fact in regard to the system of principles which constitute Universalism, and that they shall legitimately work out this grand result; but it is those principles themselves that constitute Christian Universalism.

"By Universalism, as a subject of religious faith, we mean the great system of truth divine comprising places and arrangements, means, motives and ends, principles and operations, by and through which the wisdom, and love, and power of the Deity act in the government of the world, and by and through which the subjects of his moral government must act that they may become a perfect society. The primary principle, that which is pre-eminently emphasized in this great moral system, embracing the Divine Sovereign and his loyal subjects, is the operative principle of communicative goodness, working downward from the stronger to the weaker, from the superior to the inferior. This communicative operation of the principle of beneficence commences with the Head of all, the Infinite Father. This practical principle of communicative goodness, working from the higher to the lower, in acts of beneficence, is peculiar to Universalism as a theological system. (15)

FAITH IN UNIVERSALISM EXPRESSED.

"The longer we live, the stronger grows our faith in the great doctrine of a world's salvation. The more we see and meditate on the works and ways and providences of

God, the more fully are we convinced of the perfect, illimitable, endless, and changeless benevolence of our Father in heaven; and of the utter impossibility of his ever dooming any of his offspring to interminable torments. His benevolence is written, as with sunbeams, upon all creation. The heavens above, the earth beneath, the world around and within us, the worlds of mind and of matter, the animal, the vegetable, and the mineral kingdoms; the adaptation of means to ends, means all-efficient, and ends all-benevolent; the order of Divine Providence, by which seeming evil is seen to result in good, light to shine forth out of darkness, joy to spring up from the bed of sorrow, by which the harsh and terrific mutterings of thunder, and the livid lightning's crash, are made to purify the very air we breathe, and make it salubrious both to vegetable and animal life; the ten thousand sources of enjoyment and of profit in what we are wont to deem evil, - all, all combine to declare that the Lord is good unto all, and his tender mercy over all his works.'

“All good men and good beings in the universe desire and pray for the salvation of all men; they all pray for the suppression of vice and misery, and for the universal prevalence of holiness and happiness. Well, from whence springs this desire?- from God, or the devil? from good, or from evil? Is it a good, or a bad desire? All will answer: It is a good desire, and doubtless springs from God. Well, reader, will God inspire his creatures with more benevolent desires towards HIS offspring than he feels himself? Are we more benevolent, or better than God?

"Again, will God inspire desires and prayers in his children in opposition to his own will and purposes? Or will he inspire in them desires and prayers which he deter