The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1896-09-19

universal Creator, the universal Faith
or, the universal Providence, univer-
sal Law giver and the universal Moral
Governor and as such he must be the
universal Saviour. We cannot set
limit to the relations, influence and
beneficence OF the infinite. God
provides for, takes care of, feeds,
clothes, and blesses all men. His
sun shines for all. His stars glow
for all. His air refreshes all, all
drink of his streams, feed on his foods,
may study his thoughts, see the rev.
Citations of his beauty and be thrilled
with the music Of nature.
Now is it possible that God should
make provision for the physical and
mental natures of all men, and not
provide for their moral and spiritual
wants? Could he as the All Father
provide for all bodies, and not for all
souls? Could he make provision to
save all men from hunger and thirst,
and make no provision to save all men
from sin? All the analogies of ma
ture, and all the lessons of experience
give negative answer to these ques-
tions. God is not universal in nature,
and limited and circumscribed in
grace.
But not only the nature, perfec-
tions and relations of God demon
STRAIT the truth of Universalism, the
nature, wants and sympathies of men
drive us to the same conclusion.
All men as involved in sin and suf-
fering, need salvation. 1t is natural
law, that nature or the God of nature
should provide for all mans wants.
Therefore God must provide for the
salvation of all men. If he does not
this great natural law fails when it
comes to mans highest wants.
All men have capacity for saliva
ton. All men have the ability to
know, love, obey and worship God.
The existence of this capacity for sal
walton proves that it is the purpose of
God that all men shall be saved.
The existence of faculty in all ma
ture reveals a divine purpose that
such faculty shall be used. 1t was
given for this end. 1t was for this
purpose. 1t is here for use; and this
is the only rational explanation of it's
possession. Man has the capacity
for sa walton because God intends to
save him.
The existence on the part of all
men of desire for salvation. of faith
in, and hope for, salvation is con-
elusive evidence that all men will be
saved. If not, then this universal
desire has no real object, this univer-
sal faith is based on no great truth,
and this universal hope exists for no
end. But these are all active states
of mind. They are working convic-
tons and emotions. They prompt to
effort. They are the moral motives
to action, life and character. The
thing to which they look, the end at
which they aim, that is salvation
freedom, sin, deliverance from evil
must be attainable or they are de-
ceived and their efforts are of no
avail.
If this be so then there is no truth
in life, no certainty in the attainments
of effort, and no rewards of faithful
ness that springs from the highest
motives. 1t is at this point that Uni
versalism comes in as presenting the
strongest motives to practical piety,
and religious conservation. In its
doctrines it links together indissolu-
bly, holiness and happiness, sin and
punishment
1t is the bulwark of firm and stable
govern ment. Itpresents theory of
punishment that unites the protection
OF society and the reformation of the
criminal as the two parts of the one
great law, love. on which the moral
government is builded.
This shows that Universalism as a
doctrinal and ethical system is in
harmony with the divine attributes,
purposes, character and relations;
with the nature, wants, hopes, and
aspirations and sympathies of man;
with all the analogies of nature and
life, and with the righteousness, pur-
ity, stability, and benevolence of the
divine government. 1t satisfies the
reason, the conscience, and the heart
of man. 1t unites justice and mercy,
Judgment and love in God, and binds
into one the three Christian graces,
Faith, Hope, and Charity. W.T..
BALLOU ASSOCIATION,