nevolence alone prompted him to action. . And infinite benevo lence, combined with unerring wisdom, and supported by ir. resistable power, will infallibly accomplish its purpose in the best possible manner. It appears in fact, that a limited quantity of evil, both natural and moral, was necessary to the production of the greatest possible good. Whence this necessity arises, we know not; but that it could not be avoided in a system upon the whole the best, we are well assured; for God would not choose evil for its own sake. Evil therefore is introduced and permitted, not because it is approved, but because it is unavoidable. It is in its own nature temporary and self destructive; and in the view of the Deity it is absorbed and lost in the contemplation of its ultimate beneficial effects, so that to Him the whole system appears wise, beautiful, and good.

"God is the Former, the Father, and Benefactor of the human race whom for wise reasons, unknown to us, but perfectly consistent, no doubt, with his magnificent plan of universal order and happiness, he has been pleased to place in circumstances of frailty and danger, the natural consequence of which, in their progress though life, is the contraction of a certain degree of moral pollution, which, in the nature of things, and by the divine appointment, exposes them to a proportionate degree of misery here or hereafter.

،، But this fact by no means proves a preponderance of vice and misery in the world; other. wise we must conclude that the Maker of the world, whose character we learn only from his

works, is a weak or a malignant being. The truth is, that although the quantity of vice and misery actually existing is very considerable, there is neverthe less, upon the whole, a very great preponderance of good in gener. al, and, with few, if any exceptions, in every individual in particular.

"The almost universal desire of life and dread of dissolution, amounts to a strong presump. tion, that life is in general a blessing. And the disgrace universally attached to flagrant vice, proves that such vice is not com. mon. Character is the sum total of moral and intellectual hab. its, and the proportion of vir. tuous habits, in the worst characters, exceeds that of vicious ones. But no character takes the denomination of virtuous unless all the habits are on the side of virtue: whereas one evil habit is sufficient to stamp a character vicious.

"God cannot be unjust to any of his creatures. Having brought men into existence and placed them in circumstances of imminent peril, though in the nature of things misery is necessarily connected with vice, we may certainly conclude that none of the creatures of God in such, or in

any circumstances will ever be made eternally miserable. Indeed it is plainly repugnant to the justice of God, that the existence to any of his inteligent creatures, should be upon the whole a curse.

"The light of philosophy affords a few plausible arguments for the doctrine of a future life : there are some appearances physical and moral, which cannot be satisfactorily explained upon any

other supposition. But since the sentient powers are suspended by death, and admit of no revival but by the revival of the man, a fact the expectation of which is entirely unsupported both by experience and analogy, the speculations of philosophy would commonly, and almost necessarily, terminate in the disbelief of a future existence. "Here divine revelation offers its seasonable and welcome aid, God has commissioned his faithful and holy servant, Jesus of Nazareth, to teach the universal resurrection of the dead, and by his own resurrection to confirm and exemplify his doctrine.

"Jesus hath authoritatively taught, that the wicked will be raised to suffering; nor could it possibly be otherwise, if they are to be raised with the same system of habits and feelings with which they descended to the grave, and without which their identity would be lost. But since eternal misery for temporary crimes is inconsistent with every principle of justice, and since a resurrection from previous insensibility to indefinite misery, to be succeeded by absolute annihiation, is a harsh supposition, contrary to all analogy, and not to be admitted but upon the clear. est evidence, we are naturally led to conclude, that the sufferings of the wicked will be remedial, and that they will terminate in a complete purification from moral disorder, and in their ultimate restoration to virtue and happiness. In this conclusion we seem to be justified by those passages in the apostolical writings which declare, that the blessings of the gospel shall be far more extensive than the calamiVOL. II. New Series.

ties of the fall,* and that Christ shall reign till all things shall be subdued unto him. +

"The apostles were commanded to preach the gospel to the idolatrous heathen as well as to the chosen family of Abraham, and they were authorized to confirm their doctrine by miracles. These extraordinary powers are in the Scriptures called the Spirit of God, and the Holy Spirit; and the great change which took place in the views, feelings, and character of pharisaic Jews and idol. atrous heathen, when they sincerely professed the christian faith, is called, a new creation, regeneration, rising from the dead, and the like. And as conversion to christianity was usually produced by the evidence of miracles this new creation, regen. eration, sanctification, or passing from death to life, is in this sense ascribed to the Spirit of God.

"The Jews, having been chosen by God to peculiar privileges, entertained a very high notion of their own dignity, and expressed themselves in the most contemptuous language of the idolatrous gentiles, who were not in Covenant with Jehovah. Of themselves they spoke as a chosen and a holy nation, sons of God, and heirs of the promises. But the heathens were represented as sinners, as aliens, as enemies to God, and the like. In allusion to which forms of expression the converted gentiles being entitled equally with converted Jews, to the blessings of the new dispensation, they are therefore said to be forgiven, reconciled, and saved, to be fellow-citizens with

* Rom. v. † 1 Cor. xv.

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the saints, and of the household of God.

"The death of Jesus is sometimes called a propitiation, because it put an end to the mosaic economy, and introduced a new and more liberal dispensation, under which the gentiles, who were before regarded as enemies, are admitted into a state of amity and reconciliation; that is, into a state of privilege similar to that of the Jews. It is also occasionally called a sacrifice, being the ratification of that new covenant into which God is pleased to enter with his human offspring, by which a resurrection to immortal life and happiness is promised, without distinction, to all who are truly virtuous. Believers in Christ are also said to have redemption through his blood, because they are released by the Christian covenant from the yoke of the ceremonial law, and from the bondage of idolatry. Dr. Taylor has in general well explained these Jewish phrases in his admirable Key to the apostolic writings, prefixed to his Commentary on the Epistle to the Ro

mans.

"The Scriptures contain a faithful and credible account of the christian doctrine, which is the true word of God: but they are not themselves the word of God, nor do they ever assume that title and it is highly improper to speak of them as such, as it leads inattentive readers to suppose they were written under a plenary inspiration, to which they make no pretension, and as such expressions expose christianity unnecessarily to the cavils of unbelievers.

"Christianity sums up the whole of human duty in the love of God

and our neighbor and requiring that all our time should be employed to the best account, and that every action should be consecrated to God, lays no stress upon ritual observations, and expressly abolishes that distinction of days, which formed so conspic. uous a feature in the mosaic in. stitute. To a true Christian every day is a sabbath, every place is a temple, and every action of life an act of devotion. A Christian is not required to be more holy, nor permitted to take greater liberties upon one day than up. on another. Whatever is lawful or expedient upon one day of the week is, under the Christian dispensation, equally lawful and expedient on any other day. Public worship, however must be conducted at stated intervals; and it has been usual from the earliest times for Christians to assemble together, on the first day of the week, to commemor. ate the death, and to celebrate the resurrection of their Master.

"This appears to me to be the true doctrine of reason and revelation, in which the God of nature is not represented as frowning over his works, and like a mer. ciless tyrant dooming his helpless creatures to eternal misery, with the arbitrary exception of a chosen few; but as the wise, benev. olent, and impartial parent of his rational offspring, who is training them all under various processes of intellectual and moral discipline, to perfect virtue and everlasting felicity. Such is the God of my faith and adoration, the God of nature and of revelation, the God and Father of our Lord Jesus Christ, that God whose existence, attributes, and government are the joy and confidence

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1. The writer admits, that evil exists in the world, and that "a limited quantity of it, both natural and moral, was necessary to the production of the greatest possible good;" but says, we may certainly conclude, that none of the creatures of God, in any circumstances, will ever be made eternally miserable." "It is plainly repugnant to the justice of God, that the gift of existence to any of his intelligent creatures, should be, upon the whole, a curse." Yet our Savior says of Judas, "It had been good for that man, if he had not been born." And if this may be the case with Judas,

it

may

be with many others. It is truly astonishing, to see universalists establishing them selves on this foundation, that because God is good and just, none of his creatures can be finally miserable. If there be any force at all in this reasoning, it applies equally to the present state of things. It is as much evidence of injustice in the Deity, that creatures should be misera

ble now, as at any future period. The greatest good of the universe, for aught that we see, may demand it then, as much as now. God can no more do little injus. tice, than great injustice. If benevolence actually forbids any

* See Belsham's Review of Wilberforce's Treatise, Letter II.

misery, then we must now con. clude against the benevolent character of the Deity. If it does not, then creatures may be miserable ten thousand years hence, or at any future period, and God still be benevolent.

The whole argument on the Socinian part, is a mere petitio principii, a taking for granted the thing in dispute. They say, divine benevolence forbids eternal misery; and, taking this for granted, proceed to build their system, whereas the very question in dispute is, whether divine benevolence does forbid eternal misery?

But the logic employed, is worthy of the principles it is designed to establish.

2. This new system in consistency with one object it has in view, which is to degrade the character of the Savior, maintains the state of man to be such, that there is no need of a Redeemer. "If there is a preponderance of vice and misery in the world, we must conclude our Maker is a weak, or a malignant Being. The truth is, that upon the whole, there is a very great preponderance of good in general, and with few, if any exceptions, in every individual in particular. Character is the sum total of moral and intellectual habits; and the proportion of virtuous habits, in the worst characters, exceeds that of vicious ones.'

How different is the portrait of St. Paul. ،، There is none that doeth good; no, not one. By nature we are children of wrath." And in reasoning respecting the necessity of Christ's atonement, he says, ،، Because we thus judge, if one died for all, then were all dead."