If it be objected, that, according to this view of evil, the Deity has himself violated the command which he has given to his creatures, and has done evil in order that good may come, it is replied, that the consequence may be readily admitted, and that the principle which justifies the divine procedure is obvious. To allow to

such a being as man the liberty of doing evil with a good design, would be fatal, because he cannot certainly foresee the effect of his conduct, nor control events in such a manner as to secure his purpose. But God, being possessed of perfect knowledge and almighty power, must be acquainted with the result of all possible combinations of circumstances, and must be able to secure it against all miscarriage. It may therefore be supremely benevolent in him, to do what it would be ruinous in man to -attempt.

From the whole of what has been said, then, it appears that we may, without presumption, with the full concurrence of reason, and on the clear warrant of scripture, affirm, that, when the Deity placed man in such circumstances as he foresaw would be attended with the production and indulgence of evil passions, he at the same time perceived, that under his direction these passions would produce, to mankind collectively, and to every individual particularly, a greater sum of happiness than could have existed without them. That the evil which results from the indulgence of the bad passions of mankind may be made the means of eradicating them, and of training the mind to purity and benevolence, we have, as has been fully shown, unquestionable proof in the daily events of life. This, then, which we see to be their effect, with regard to some individuals at present, it is contended, will be their ultimate effect with respect to all mankind-that this is the final cause of their existence, and THAT THE GREAT DESIGN OF THE DEITY IS TO

BRING ALL HIS INTELLIGENT OFFSPRING TO A STATE OF PURITY AND HAPPINESS.

This doctrine reconciles every difficulty, and throws a glorious and cheering light on all the dispensations of the Deity. If it be true, every thing was planned by

benevolence, every thing is guided by benevolence, every thing will terminate in benevolence, in eternal and everincreasing felicity to all.

This doctrine, which represents the character of the Universal Parent in the most glorious and affecting light, and is benevolent in its tendency beyond any other opinion whatever, has been opposed with much violence by some of the best of men, and the worst have as loudly exclaimed against it. The prejudices of the good and the bad, of the pious and the profane, equally oppose it; yet there is no other truth which seems to be supported by so many different appearances, or by evidence derived from so many different sources. And, since it throws so much light on the character and dispensations of the Deity, and is replete with such solid consolation, it may be useful to examine it somewhat at length-first considering some of the arguments which appear to favor it, and next the objections which are usually brought to oppose it.

Because this doctrine maintains that mankind will finally be restored from sin, and from the present and future misery which is its consequence, to a state of purity and happiness, and that this will ultimately be the case with respect to every individual of the human race, it is sometimes termed the doctrine of UNIVERSAL RESTORATION, which phrase, merely for the sake of brevity, we may hereafter frequently employ.

Some dispute, however, has arisen respecting the nature of the evidence which alone can establish this doctrine. It will be vain to proceed, therefore, before the principles are settled, upon which it will be proper to conduct the investigation. The nature of the evidence, which will be deemed legitimate and satisfactory, must be determined before it will avail to adduce any.

Part Second.

INTRODUCTION.

OF THE KIND OF EVIDENCE WHICH IS NECESSARY TO ESTABLISH THE DOCTRINE OF THE ULTIMATE PURITY AND HAPPINESS OF ALL MANKIND.

SOME persons maintain that the only evidence which can establish the doctrine of Universal Restoration is the direct testimony of scripture. They seem to think that every proof, however solid in itself, if it cannot be adduced in the very words, or at least if it be not borne out by the express testimony of revelation, is insufficient.

Others contend, that there is nothing in this doctrine which can prevent the application of such principles or modes of reasoning to it, as are universally deemed just and satisfactory when applied to other subjectsthat, if there be any doctrine of religion, of which we can obtain a well-founded assurance, by considerations which do not derive their force from the express declarations of scripture, or which are altogether independent of it, there can be no reason why the doctrine of Universal Restoration may not be one of these, and that, if this opinion can be established upon a just and solid principle, it is sufficient, whether that principle be derived from revelation, or from any other source.

If the first of these classes will be content to say, 'No evidence will be sufficient to establish this opinion, unless it harmonize with scripture,' there will remain no difference whatever between them; and surely it is absurd to endeavor to establish a distinction where there ought to be the greatest union. Every principle, from whatever source it be derived, if it be just, must harmo

nize with scripture, and all scripture, if it be genuine, and rightly understood, must harmonize with every just principle.

Evidence founded upon a just principle is satisfactory, from whatever source it be derived; the only question which can affect the solidity of the conviction it produces, is whether it be just, not whether it have this or that origin. One single solid argument in favor of the doctrine of Universal Restoration, deduced from the perfections of God, for example, is sufficient to establish its truth. One single solid argument deduced from scripture is likewise sufficient; but, if a solid argument can be derived from both, the conviction produced will be more complete. In a word, if this doctrine be true, it can be established both by reason and by revelation; if it be false, it can be refuted by both.

It is for this reason, that the evidence of both will be adduced in the following pages. The testimony of reason adds an unspeakable value to the declarations of scripture-not because established scripture wants the assistance of man's reason, but because, if a doctrine be contrary to reason, we know that it is not the word of God. It betrays an ignorance of the nature of both, to pay no regard to a clear deduction of reason because it is not revelation, or to maintain that what is contrary to reason is revealed in scripture; for truth cannot be inconsistent with reason, nor can scripture and truth clash.

In adducing the evidence in favor of the doctrine of the ultimate restoration of all mankind to purity and happiness, it may be proper to begin with the statement of that which is derived from considerations which have no direct reference to the positive declarations of scripture-then to examine the objections which are urged against it, whether derived from scripture or from other sources, and, in the last place, to state those express declarations of scripture which appear to establish it.

If it can be shown, that all the perfections of the Deity, that the nature of man, and the nature and design of punishment, are completely in favor of this doctrine, that the objections which have been urged against it,

whether derived from reason or revelation, may be satisfactorily removed, that the arguments which have been supposed to establish contrary opinions are not conclusive, and that the scriptures contain some passages which can have no meaning unless this doctrine be supposed, others which cannot be true unless it be admitted, and others which seem directly and positively to favor it— this would seem sufficient to convince a candid inquirer of its truth; because, in this case, the evidence in its favor will not only be direct and positive, but will be founded also on the most firm and solid principles, and there will be no evidence against it. It will be the object of the following pages to establish, in order, each of the above positions.

It may be proper, however, to observe, that arguments may in reality be derived from scripture, which do not at first sight appear to be so. Revelation has poured so much light upon the mind, and has led us into such a just way of reasoning, concerning God, concerning his design in creation, and his government of the world, that our conceptions and arguments, even when they do not appear at all to depend upon this heavenly guide, attain a degree of sublimity and truth, to which they would never have arrived without it; and we often appear to be following the deductions of our own understanding, when in reality we are only repeating in other words, and with other associations, the declarations of scripture. Why, without any direct or apparent dependence upon revelation, are we now able to form such pure and exalted conceptions of the Supreme Being, as were totally unknown to the great sages of antiquity? It is because revelation has furnished us with the light which has conducted us to these noble and just conclusions. Of our views of the perfections of the Deity, of his dispensations to his creatures, of his works and of his ways-in a word, of all the principles upon which the subsequent reasoning is founded, this observation is peculiarly true. Although, therefore, the arguments contained in the second part of this work may not appear, at first sight, to be founded upon the scriptures, it