with the utmost propriety, repeat the inquiry, what more do we need? What further instructions are necessary to guide us in the way of righteousness and peace? What additional revelations do we require as the foundation of Christian faith and hope and joy? Instead of seeking for new and more perfect revelations in the vagaries of modern Psychology, or the idle dreams of infidel Seers, it becomes us to treasure up in our minds, and to carry out in our lives, those which are contained in the Bible. If we believe these are insufficient, it may be well for us to ascertain whether we have learned, and reduced to practice, all contained in that volume.

But, we are told that although the Bible has done very well in past ages of the world, it has now become antiquated; that such has been the progress of mankind in science, philosophy, civilization and refinement, that something more has become necessary for human instruction; that however it may have been adapted to comparatively ignorant, uncultivated ages, and however much of good it may have accomplished during the past, the world has now outgrown it, and needs something better adapted to the present condition of mankind. Is this, indeed, the fact? Has the wisdom of man become superior to the wisdom of God? Is nothing more to be accomplished by that Book which has wrought out the most stupendous changes, and effected the greatest revolutions ever witnessed in the world? It may be well for all who cherish sentiments like these, to inquire what has conduced to this great progress of the world? What has tended, more than all other causes combined, to advance civilization, refinement, and every thing that truly exalts and dignifies humanity. What has ameliorated the condition of so many millions of our race? A review of the past history of the world, a comparison of the present condition of that portion of our race on whom the light of a revelation from heaven has never dawned, with that of those who have the Bible in their hands, must convince every unprejudiced mind that it is to the influence of that volume, more than to any other cause, that the civilized and most enlightened portions of mankind are indebted for their present condition, and exalted privileges. And is the great work of civilizing and exalting our race now accom

plished? Is the earth already "full of the knowledge of the Lord, as the waters cover the sea?" In a word, is the appropriate work of the Bible finished? Is there nothing more it can do for suffering humanity? The world has not out-grown the Bible; nor, until civilization, refinement, and all the social virtues shall be carried to "the ends of the earth;" until all mankind, " from the least to the greatest," shall know God; until wars and contentions shall cease; until iniquity shall no more abound, sin come to a perpetual end, and "the kingdoms of this world become the kingdoms of our Lord, and of his Christ," can it be out-grown.

As a denomination, Universalists have heretofore been distinguished among the various Christian sects for their strong attachment and fidelity to the Bible. It is the armory from which all the weapons of our successful warfare have been drawn. Armed with the sacred truths inculcated in that inspired volume, the fathers in our ministry went forth "conquering and to conquer." With these spiritual weapons they became "mighty, through God, to the pulling down of strong-holds" of bigotry and error. They feared no foes; but when attacked, they "waxed valiant in fight, and turned to flight the armies of the aliens." Comparatively destitute, as most of them were, of a finished education, and unfurnished with the learning of schools and the church, they depended wholly on the sacred Scriptures, interpreted by enlightened reason, to refute the arguments of their opponents, and to sustain the great principles of the doctrine. they inculcated. Nor did they labor in vain; and the unparalleled success which attended their labors can be attributed to no other cause than their strong attachment to the Bible, and their faithful application of its sanctifying truths.

The past and present history of our denomination, not only demonstrates the truth of the foregoing remarks, but it shows, beyond contradiction, that whenever a minister in our connection has disregarded the supreme authority of the Bible, counted its teachings inadequate to promote the best interests of his people, substituted for them the lights of science and philosophy, and sought, in "the rudiments of the world," for that which can make

men "wise unto salvation," the cause of truth has invariably languished under his ministration; and he has ceased to be useful in the gospel ministry. Nor is this all; societies have languished for the bread of life, whenever and wherever their preachers have abandoned the Bible as a sufficient rule of Christian faith and practice; and among the great numbers which have been organized in years past, some are now asleep, while others have become extinct.

The present state of the Christian world is peculiar. The elements are in wild commotion. Doctrinal principles which have long and generally been received as infallible truths, are now doubted. It is felt that the popular theology needs remodeling, to meet the wants of the age in which we live. At no period, in the past, has so great a responsibility rested on the friends of the Bible. as at present; and on no denomination does this responsibility rest more heavily than on Universalists. On us, in an eminent degree, devolves the duty of defending its sacred truths; and of extending its benign influence in the world. May we continue faithful to the trust reposed in us by the great Head of the church; and in all our ministrations manifest our attachment to the Bible, by urging its claims upon our fellow men as a sufficient revelation from God to man.

W. S.

ART. II.

The Argument of Analogy.

It would be strange if any man could find out the work of God perfectly, if he could map out the ways of the eternal Mind, follow and survey and stake out his paths through the abysses of the infinite. It would be very marvellous if he could do this, seeing the longest human life is but a click of the pendulum, compared with the numberless and measureless cycles of ages which stretch, backward and forward, along the endless life of God.

The wonder is, not that sometimes God's plan and method are above our reach, that his design in any given case resists the utmost effort of our reason; but the wonder would be in an opposite condition of the question, -and the wonder is that any rational being, knowing that we see only the means, and these but in part, and the end not at all, should make up a verdict in regard to final issues, as confidently as if the whole machinery of the divine government, and all its aims, means and ends were laid open to him.

Yet there are many professed theologians who do this, and reason as though the conclusions based on their, perhaps unconscions, assumptions, were beyond the reach of assault. They appear to think they have penetrated the plan of God in regard to the subject in review, and all the possible ways in which the proposed end can be reached; and they affirm with great confidence that the end may be predicted with entire certainty from the nature of the means seen to be in operation; that what is now is indicative, declarative of what will be; that the same laws prevail in the future life which regulate the affairs of this life—that God is the same yesterday, to-day and forever; and whatever the rules of his conduct towards men in time, they will continue the same in eternity.

Hence whenever we assert that, if God wills to save all men, and can save all men, then all men will certainly be saved; we are met with the reply-God wills all to be saved now, and can save all now, but he does not; and there is no reason to suppose he will do any differently in the future from what he does in the present. "God desires the present as well as the future salvation of all men," says one," and he has made ample provision for both. But one thing is manifest-all are not saved from misery and wretchedness in this life. If the benevolence of God will influence him to save the whole race unconditionally from eternal rnin, why is not his benevolence exhibited Now, in the salvation of all unconditionally from guilt and misery? If he suffers the sinner to ruin himself in this world, how do we know but he will for the same reason suffer him to ruin himself in the next world?"

Now leaving out for the present any discussion of the question involved in the word "unconditionally," let us

follow this sort of argument to its logical consequences, and see how far its advocates will accept and defend them. Possibly it may be found that this kind of analogy goes too far and proves too much.

The point of the argument lies here: God's benevolence does not save men from present misery, therefore it will not save them from endless misery. You cannot argue universal salvation from God's goodness, because that would necessitate immediate salvation from present sin and misery, from every form of evil, which is not the fact. Evil and woe exist here consistently with the divine benevolence, therefore it may always exist consistently with it, for God is without variableness or the shadow of of turning.

If taken without thought or examination, this looks very plausible, and may readily deceive a mind that never goes below the surface. But if the reasoning is good, if the argument is sound, it will admit of universal application, and by it we may try all the dealings of God with man. Let us test it in a few cases, and see what force there is in it.

Of course the work of salvation is not finished. There are multitudes now living, not converted, wandering in error and sin, who will yet be reached by the agencies appointed, who will be converted by the Holy Spirit, and incorporated into the church of Christ. This is the doctrine and belief of all Christian denominations,—of the very same persons who employ the argument in review against universal redemption.

But if the argument be souud, there is no hope, no possibility of such a thing. The number of the redeemed is full. If the goodness of God would lead him to convert or save any more in the future, it would lead him to do it now. If he desires their salvation at any time hereafter, he desires it just as much at the present time; and no reason can be assigned for their future conversion, which does not apply with equal force to the present mo

ment.

"If the benevolence of God will influence him to save the whole race," says one author, "why is not his benevolence exhibited now, in the salvation of all from guilt and misery ?" And if the benevolence of God will influ