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Behold, I make All things new. Rev. xxi. 5.
AND SOLD BY
TEULON, 100, HOUNDSDITCH.
BIRMINGHAM, BLUNDELL, BATTLE, SUSSEX,
y off all who know UNIVERSALIE Wor
“ THEY that know thy name will put their trust in thee;
l for thou, O Lord, hast not forsaken them tha: leek thee." : Such was the rational sentiment, and such the pious testimony of the Pfalmift; and such will be the sentiment and testimony of all who know God, and live dependent upon him. The Editor of the UNIVERSALIST'S MISCELLANY feels his mind much impressed with those words, which fully accord both with his experience and observation. It is now seven years since he was convinced that God is Love, and openly professed this conviction by testifying the Reftitution of all Things in Christ Jesus. Three of those years he has endeavoured to disseminate this view of the Divine character by this publication, and cannot help congratulating himself upon that measure of success with which his labours have been attended, The doctrine, indeed, has had that monstrous Hydra popular prejudice to withstand. It has also had education, custom, and influence to struggle with, yet still it lives, and even grows, so great is the force of Divine truth; and live and grow it will.
It is an observation that applies to Truth at large, that the more it is enquired into the more its evidence and beauty will appear. This has hitherto been verified in relation to the Universal Doctrine. And so fully are we persuaded that it will in future be verified, that we continue to court public notice by inviting our opponents to come forward; our pamphlet is open them ; they are welcome to the free use of it; not only to discuss the doctrine of future punishment, but also any other doctrine. Our only object is truth, and we are persuaded that free enquiry is essential to its attainment; we think our work is, in this respect, singular, that is, open to all parties.
Carnal Reason is a phrase very common in the mouths of the professors of the present day. How these came to be united we know not. It has long appeared to us, that reason is not carnality, and that carnality is not reason. We think that reason is in need of revelation, and that revelation is an address to reason. To suppose there is no occasion for reason because God has given us a revelation, would be as wise as to suppose we have no occasion for our eyes, because God has given us