were retained. Even in Germany and Switzerland the reformation, in its incipient stages, was concerned not so much with the actual doctrines, as with the political usurpations and supremacy of the church of Rome. So again with the Dissenters, who left the church of England; they organized new churches, not so much upon a new doctrinal basis of faith, as for the purpose of securing a new church government. They were opposed to prelacy, and were restive under the ceremonials of the church. Not until the Quakers, Methodists, Unitarians, Universalists, and the later schools of the Presbyterians came into existence, was any attempt made to change the doctrinal teachings of the Christian pulpit.

A careful analysis of the causes and doctrinal differences that led to the organization of new sects, will show that almost every step of this kind has been a forward movement to some new and higher truth. The issues that have led to new divisions, with rare exceptions, have been growing in importance; and as the world advances, are touching deeper springs of human weal. While many of the germs of the old controversies may still remain to exert an influence, they are over-shadowed by sterner questions-questions of more practical value. The stand-point from which men now look at religious questions, has been so much changed from what they occupied centuries ago, that the absorbing questions which stirred the nations of Europe during the reformation, have to us, almost entirely lost their interest. The controversy between Puritanism and Episcopacy is one that will hardly compare with some of the great issues of our own time. It is only a choice between prelates and elders as rulers for the church. When we come down to the time of George Fox, the questions that arose were of a higher order, and of a more practical bearing. The spirit of a higher religious life began to stir the nations, and the people, and their teachers turned their attention to more important issues. Yet a candid survey of the controversies that arose, and an impartial judgment of the character and spirit of every religious movement since, betrays the humiliating truth, that however much good has come by all or any, imperfection has marked every religious moveThe Quakers though prompted by the noblest spirit, carried their opposition to formality so far, that they have

ment.

completed the circle; and to-day in their dress, customs, and even in their mode of worship, they have degenerated into the dryest formality. The Methodists in their opposition to the lifelessness that marked the character and condition of the English church in the time of Wesley, became such zealots, that their movement has been distinguished by the wildest extravagance. The Unitarians in their earnestness to defend the dignity of human nature in opposition to one of the most unreasonable and hurtful tenets of the older churches, have brought forth some of the fruits of the opposite extreme. They have been betrayed into a dilettanteism in religion which has substituted taste for grace, and has no doubt, in many instances, filled the mind with a vain conceit. So the early Universalists, preaching so zealously against the cruel imputation that God would or could consign his children to a remorseless hell, laid so much stress upon the fact of our final salvation, as in too many instances to overlook and forget the present and practical value of religion.

Having glanced at the imperfections, let us look at the good which these movements have brought into the world. In opposing formality George Fox did a noble work. He prepared the world for a purer and a more perfect exegesis of the Scriptures, by insisting upon the importance of the spirit over the letter. In opposing religious lifelessness and the Calvinistic tendencies of his time, John Wesley also did a most noble work. He was, as it were, and in a high and spiritual use of the word, a "resurrectionist" standing in the midst of silent sepulchres, calling unto the dead and bringing them to life. At his voice, a dead nation, rapidly sinking into irreligion, was aroused, and a slumbering church awoke from her. listless dreams. What was the spirit of the English and of the continental churches before these men came upon the stage, but a reproduction of patristic speculations? It was Athanasius revived in Luther and Melancthon, Cranmer and Ridley; Augustine in Calvin and John Knox.

3It is a matter of regret that Ulrich Zwingle died before his work seemed to be finished. His mild and liberal spirit, had he been spared, would no doubt given a higher direction to the Reformed church, and a more liberal impulse to the religious thought of the last three cen turies.

Channing and his followers in defending the worth and dignity of human nature, and in the influence they have brought to bear against the trinitarianism of our time, have likewise done a most noble work. Perhaps it is a matter of regret, that in the wealthy parishes and the well endowed School that fell into their hands, they encountered the misfortune of being born rich. To some extent, no doubt, it has diminished their strength, and impaired their usefulness. Unitarians in the strenuous efforts made to develope the highest culture, have, beyond question, sacrificed strength; and their scholarship and refinement have in many cases degenerated into fastidiousness. The remark Emerson applies to the English clergy, might, with a good show of justice, be applied to them: "The gospel they preach is, not by grace, but by taste are ye saved." Yet let us not fall into uncharitableness. Unitarians have done a good work, and are every day, in spite of Cambridge, learning by experience, good and wholesome lessons.

Ballou and his followers have joined issue with the teachers of the past, on one of the most vital questions that have ever engaged the attention of mankind. They were not as a denomination born rich. They have gone forth, not as Erasmus, but as Luther; and have dealt some of the most vigorous blows to the errors of past creeds. Their work, like that of the Apostles, like that of Luther, has been done, so it has been said, "in a vulgar way; but it has been none the less a noble work. Instead of laying stress upon the dignity of human nature, they have felt that that dignity would be sufficiently vindicated, by defending the glory and honor of God, after whose image human nature has been fashioned. In advocating their distinctive doctrine, and in developing the system of religious thought for which it is, and has been, preparing the way, they are putting forth a basis for the reconstruction of the religious systems of the world. In that doctrine, and what justly belongs to it, the growth of the religious thought of the world culminates, and must ultimately ripen, into a higher and more perfect system of religious truth, than any with which mankind has ever been blessed. Their work is not yet finished. It may yet be in its blooming season; but the ripening season must follow. Universalists are to-day wisely availing themselves of the assistance of the schools. They accept, and are improving by the experience of the VOL. XIX. 36

past. They are growing in wealth, in respectability, and in power. Their system of faith is broad and comprehensive; the principles involved in it are eternal. They are those upon which the government of the family and the State should be founded. Their system of faith contains the moral elements, essential to all right education and true statesmanship. The spirit of its life is the law of the schoolhouse, the church, and the commonwealth. And the people as they grow into the proper condition to apprehend this law, will find in it their life and their salvation.

In all the later and more important movements in the Christian world, the process of growth is clearly apparent. They furnish the most indubitable proof that the world is advancing; and that to-day we are impinging upon the greatest possible issues-issues that will change the relations and conditions of much of the religious thought that still holds sway in the Christian church.

Let all Christian denominations note the fact, that religion can not be put into the form of creeds, cannot be built into the walls of a temple, can not be expressed in customs and fashions, can not be put into any fixed, stationary form; but like the sunlight in which we regale ourselves, like the air which we breathe, like the electricity which pervades and fills the universe, it is a life and spirit, found not in outward things, but in a quiet and humble mien—in an affectionate disposition, and a practical and holy life.

B. P.

ART. XXXI.

Literary Notices.

1 The Theology of Universalism. Being a Scriptural Exhibition of its Doctrines and Teachings, in their Logical Connections and Moral Relations; including a Critical Examination of the Passages cited in defence of the Trinity, Vicarious Atonement, Natural Depravity, a General Judgment, and Endless Punishment. By Thomas B. Thayer. Boston: Tompkins & Co. 1862.

We are permitted to see, somewhat in advance of its publication, the proof-sheets of this work. We are pleased that we can assure the reader, that the "Theology of Universalism," as a

literary production, and as a systematic statement of the essential doctrines of our faith, is every-way worthy the author's reputation for scholarship, especially in biblical and theological matters. He has condensed and methodically arranged the fruits of many years of study and toil on the great theme to which in early years he pledged the labor and the energy of a life. The peculiar merit of the work is, that it presents the various features of Universalism in their relations. The author proceeds on the assumption that Universalist theology has a unity-that it is not a congeries of scattered and disjointed points of belief-that it is a living body of truth, exhibiting in every feature and form its single idenity. In the study of our Theology, there is a place to begin, a prescribed course to pursue, though surely there is no place where the study may end. The initial truth pertains to God; from this the passage is direct to Christ; the nature of man—his inherent rectitude, his acquired depravity, and his capability for redemption-logically follows; thence the reader is led to considerations pertaining to regeneration, salvation, the resurrection, retribution and consecutive themes. Pursuing such a plan, the book has completeness, method, system. The plan of the book itself, irrespective of other intrinsic merits, is a strong recommendation; and will prove most welcome to the general reader.

We cannot close our notice, without submitting a few extracts as specimens of the general style and treatment, whereby the reader may, in some measure, judge for himself as to the merits

of the work.

The opening chapter, on God and his attributes, begins as follows:

If

"The very idea of existence implies certain powers and qualities. Spiritual existence involves spiritual and moral qualities or attributes. God is a Spirit; and his moral attributes, his spiritual perfections, constitute his character, and determine his action. If he is infinitely good, if the essence of his being is love, all his actions will partake of this quality. If he is supreme in power, he will act without restraint or hindrance. he is all-wise, or omniscient, he cannot err in judgment, or make any mistake in his plans, or fail in his purposes through want of knowledge or foresight, as to the results of anything he might do. If he is infinitely just, all his dealings with his creatures will be marked by perfect equity; and he will require nothing but what is right and possible, and will lay no evil or penalty on man but what is consistent with eternal rectitude. If he is above all perturbations, all weakness and passion, above the disturbing influences of evil and sin; then he will never act from anger or