are the most consonant with the divine charac ter; following the general tenour of divine revelation, and not resting our opinions upon detached passages; that inexhaustible source of error! We have also endeavoured to distinguish the plain, current, intelligible, language of the Scriptures, from metaphorical expressions, occasionally used; and to steer through the infinite diversity of opinions that crowd around primitive Christianity, by selecting those sentiments which are most rational in themselves, most conformable to the language of Scripture, and to the obvious purposes of revelation.

We have the inexpressible satisfaction to find, that the doctrine so extensively received, under the title of eternal damnation, is totally unfounded; totally unknown in the Scriptures; that there is not a single passage which will support the horrid idea. Unless we be permitted to form our hypothesis first, and have recourse afterwards to the Scriptures, and compel language to speak our sentiments, we shall not find a trace of that doctrine in the Old Testament. How, then, could it have been expected, in a dispensation of Grace, which proclaims "Glory to God in the highest, peace on earth, and good-will towards men ?"

Immediately connected with this doctrine,

and dependent upon it, are various other principles, against which the reason of man revolts, and which have been the occasions of infidelity, among those who have ventured to think differently from popular creeds, without being able to discriminate between the genuine principles of Christianity, and the additions of men. Such as the hereditary corruption of human nature; and its being rendered liable to the wrath of God, and eternal misery in the world to come, upon account of Adam's transgression; the infinite malignity of sin, because it is committed by finite beings against an infinite being, although the aggressor be ignorant, feeble, and finite; the infinite personal justice of God, demanding a plenary satisfaction for the sins of the elect, &c. &c. These are principles which give to a dispensation of grace an aspect of terror, unknown to the ancient Jews. They are hypothetic notions invented;-for what?-in order to vindicate the ways of God to man, in the eternal misery of a large majority of his offspring! Such unsatisfactory and unworthy positions must fall into oblivion, if the principle we advance be consonant with the Scriptures: If the condemnation denounced against sin be admitted to consist in the judicial punishment of death, or in the loss of that vitality which has been abused.

This is a sentence which every one will confess to be perfectly just; and the repeal of the sentence every one must admit to be an act of grace. How consoling is it to be assured, that he who does not punish willingly, nor grieve the children of men for nought, will not always chide, nor retain his anger for ever; and when chastisements shall have answered the purposes of reformation, that he will finally be reconciled to all, with whom he stands in the relative character of a Parent! Sentiments like these inspire a filial confidence, without encouraging presumption; alarm the wicked, without the horrors of despair, murmurs of discontent, or suspicions of injustice and cruelty. They enable us also to form consistent ideas of the precise object of Christ's death; the extent of its efficacy; the obligations we owe to him; and these are calculated to call forth our love, admiration, and dispositions to obey his precepts, infinitely more than perpetual contests about his essence; for the study of essences can produce no other sensations than the embarrassments and astonishments of ignorance!

All the sentiments which we consider as constituting the characteristic excellencies of Christianity, have a direct tendency to inspire that ardent love to the Universal Parent, which is so

strongly enjoined upon us, as an incumbent duty. They are perfectly consonant with the important truth that GOD IS LOVE, ESSENTIAL BENIGNITY! Reason, scripture, duty, are now in perfect unison. The affections flow in a steady pleasing course, without being checked or diverted by systematic doubts. We are consoled under all the evils of life, by the assurance that they are the corrections of a wise and good parent; and that the light afflictions, which are but for a moment, are working out for us a far more exceeding and eternal weight of glory. Such principles confute the subterfuges of the wicked, and destroy every false hope, by demonstrating the necessity of holiness, as a preparation for happiness; however severe the means by which this object is to be obtained.

Nor do they leave in abject despair those miserable beings who die in their sins. They still may hope that they shall not be eternally forsaken by the God who made them; and although they expect the impending chastisements with trembling hearts; yet they possess this consolation, that, however severe or prolonged, they are still the chastisements of a wise and benignant Parent!

In a word, such sentiments, and as it appears to us, such sentiments alone, perfectly accord

with the parental character which the Creator of the universe has assumed; and of which we have such encouraging displays in the gospel of Christ. His severest displeasure is still the anger of a Parent, proceeding from affection alone; his severest chastisements are to produce reformation. He will ultimately rejoice in the happiness of his creatures; for the prosperity of his children constitutes the happiness of a father! No wise and good parent, among the children of men, will harbour an implacable, relentless, disposition, towards the most perverse of his family. Every man who deserves the character of a Father, would move heaven, earth, and hell, were it possible, to save his offspring from the transient miseries of this transient life; and will not the Universal Father, who is Lord of heaven, earth, and hell, exert his almighty arm, to save his beloved offspring, for whom Christ died, from everlasting misery? No human system can shorten that arm, or render it impotent to save!

By keeping inviolate the distinction so observable in the Gospel, between the primary doctrines, which every Christian believes, and those doctrines of inference, concerning which there is such a diversity of opinions, we shall be best enabled to cherish that brotherly love, which becomes children of the same family, travellers

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