chosen and God-guided race, whose persistent life in our world against fearful odds seems one of the most miraculous of miracles?

And, as I wish to say in a very few words, it is the Christian's inestimable privilege to recognize in his religion the flower and the fruit of the Jewish faith; to see and know that, in accordance with the very nature of things, the logic of events, the course of religious history, the deepest meaning of the Hebrew Scriptures, the law which came by Moses and the prophecies which followed in due time, what we call Christianity, the grace and truth of Christ Jesus, ought to be and must be the religion of mankind, and surely the religion of the people to whom in the beginning were committed the oracles of God. I think we are in a condition to show to the Jew, and that he is coming into a condition to understand, that our religion, which ought to be his religion, begins its glorious way from the very most advanced point in the religious and moral progress of the Hebrew Church. It went back to this point to take its start, to the day when the living prophet was more than the book and when there was open vision. It was the inevitable outcome and completeness of that religious life. The God who spake by the prophets to that little people becomes, through Jesus, the light of the world and the life of all

men.

The redeeming work of Jesus is vitally bound up with and joined with and joined to the ministry of the great lawgiver, prophets, psalmists of Israel. Because of that lawgiver and those prophets and psalmists whose blessed words are read in our churches as in their synagogues, on our Lord's days as on their Sabbath days, and because of our desire and prayer that the inheritance which seems to have passed from them to us may again be their

portion as it is ours, I watch with deep interest the course of their religious life. I can see that it is true of Judaism as of Christianity that, if its spirit is fast bound under letter and form, it was not so in the beginning, and that there is ground for the hope that it shall be again as it was in the beginning. I can see that their problem is not so different as one might suppose from that of the Christian: we to recover and they to enter into their inheritance in that life of God which, save as it is incarnated once and forever in human love, is powerless to redeem-the blessedness of the Gospel of Christ. is ours only in part as it is theirs only as a hope. Why should they not see that Jesus held in profoundest reverence their divine writings, that he penetrated ever to their deepest and universal meanings, and never sought to destroy one jot or tittle of their holy law? He was in accord with the most spiritual portion of their own church, however much he was at variance with the ritualists and dogmatists of temple and synagogue; and in his life of trust and prayer, his unceasing cry to his Father and our Father, he set at rest any anxiety lest his claim to the Divine Sonship should seem to be a dishonor to the doctrine that God is one. I am not interested in modern Judaism, as some might suppose, because there are reformed Jews, and modern Jews, and rationalizing Jews, though reform and progress and reason in the Jewish religion, as in all religions, are not only inevitable, but to be greatly prized. I am not interested in the Jews, because some of them have outgrown letter and dogma and so many things in their religion which are only accidents and accretions, and at best useful only for the day. I am not interested in the Jews because some of their congre

gations are simply deistic or theistic, and may be added to the few who under the name of Unitarians and without any Christ hope to make a theism which is, at best, a pale abstraction and an argument unconcluded, the religion of mankind. I am not interested in the Jews chiefly,

because there is so much in their wonderful law book which our own legislators, certainly our social economists, might copy-laws which, as long experience under the most unfavorable conditions has shown, are fitted to insure length of days and health and prosperity to all who observe them. This marvelous people deserves and will reward our interest and study for reasons altogether and distinctively Christian. Ours is in some sort a fullness of the religious times, like that day when the Son of God was manifested in the fleshnot, as some signs might seem to indicate, a day of unbelief, but of religious and moral revival, of questioning indeed, but only because of so many hungering and thirsting souls. In that early day, the Jews-not so specially those of Judea and Jerusalem, but they who were scattered abroad and abounded and made hosts of converts in all the considerable cities of the Grecian and Roman world--they beyond all the rest of mankind heard the word gladly, and, where so much else was falling to pieces, their Hebrew faith stood up and stood forth, and made disciples. These Jews and converts were а Greek-speaking people, for whose sake the Old Testament had been reissued, as the New Testament should be written, and published from the first in the Greek tongue. Far away from the smoke and sacrifice of the temple and the throngs of scribes and priests, the millions in Alexandria, in Rome, in the cities of Greece, found not only in the Law and in the

Prophets, but in the Greek Philosophy, schoolmasters to bring them unto Christ. These were the conditions under which Christianity began its great career of victory. More and more, in our day, these conditions will be substantially repeated in the Hebrew people, and it may be among many nominally Christians, whom the Hebrew shall recall to that sublime faith in God and in righteousness which is his by an heredity of ages, and burned into his soul by the fires of persecution. How fitted they are to be the teachers of some, born and trained Christians, who go about saying to men as blind as they are that there is no God! And it shall be seen again that to believe in God carries with it as a blessed necessity to believe in Jesus as one whom God, if he be indeed our Father, must send to speak in all its fullness and authority the word of God, and to live in all completeness of justice and mercy and truth and love and beauty the very life of God. Is it strange that the Jew should have steadily, and

often at great sacrifice, declined much which has been offered to him as Christianity and thrust upon him by armed hands? Must not the promises of our religion seem to him extravagant in view of its performances, and its persecutions a direct negation of its ideal? Might they not say that some of those who have been converted from Judaism to Christainity have been converted to what Jesus never taught? They whose Scriptures tell us that God made man in his own image are on their way, though it may be at a great distance, to an acknowledgment of One who is at once Son of God and Son of Man. Their religion in its essence makes God a partaker in the life of all men, a life which is not thereby straitened, but enlarged, and made to be more and

more what God is righteousness, love.

justice, mercy, Is it not a matter of history that in Jesus and by those whom he won to his fellowship that life of God went out to possess the world-grace upon grace? Why should not the children see what was hidden from their fathers, of whom the Lord said even from his cross, "They know not what they are doing," and Paul said, Had they known him, they would not have crucified the Lord of glory? For us as for them, the mightiest witness for Jesus is what he has done and is doing in the world the faith, hope, and love which abide, and because of his indwelling are the completeness of our life, and give us blessed assurance of that day when there shall be no more Greek or Jew, barbarian or Scythian, bond or free, because all shall be of one Christian mind and heart.-Christian Register.

[For Manford's Magazine.] LETTERS TO MY FRIENDS IN CONNECTICUT.

REV. W. E. MANLEY, D. D.
No. II.

I said in the letter before this, the first of the series, that the subject to be discussed in these letters would be Universalism. It is well, however, to understand that Universalism is both a doctrine and a system, the latter embracing the former. And though the intention is to discuss chiefly the doctrine, the system will be noticed to some extent. I do not wish it understood by those not well acquainted with our church that we confine our faith and our labor in its behalf to a single tenet, however important it may be. We have a system of faith that embraces a number of doctrines, all harmonious and mutually dependent, and without any conflict with Scripture or reason. least this is our opinion of it.

At

Perhaps I owe an apology to my friends in the East for inflicting upon them a series of letters on the subject of Universalism, without asking their consent. My apology is, that I was unwilling to subject them to the embarrassment of saying yes, against their prejudices, possibly against their consciences, or no, in accord with what might seem discourtesy. So I "took the responsibility," not doubting that they would concede my good intentions, and would probably read the letters because they come from "Uncle William." Then I will not deny that it would give me great pleasure, if I could be convinced that they look upon my arguments as sound and conclusive. No one believes as I do sincerely, without an earnest wish that others might believe the same.

My dear friends: In entering on the present investigation, the great point to be first settled, is, What is Universalism? If it is what some have represented it, you would not be to blame for not wishing to spend your time in reading about it. But I can assure you that the doctrine is far from being what many people suppose. Even Orthodox ministers, strange as it may seem, have sometimes, and quite generally, misrepresented the doctrine. They have called it infidelity, when it has no affinity with infidelity. On the contrary, it has saved some of the best minds in the church from becoming infidels. It is not an uncommon thing for good men and intelligent to say, If it had not been for Universalism, I should have become an unbeliever. Men see a beauty and find comfort in the doctrine that they can find nowhere else. They say, If this is Christianity, we can believe it with all our heart.

Besides, that we are not infidels and not likely to be, may be inferred

from our literature, embracing as it does many books in defence of Christianity. Many well written and solid. articles in favor of the Christian Re

ligion appear very frequently in our papers and magazines. And we are well convinced that the world will never be converted to what now generally passes as Christianity. Nearly all the difficulties that the missionaries meet with, in trying to convince the heathen, especially the most intelligent, arise from their false doctrines, chiefly of endless

torture.

Again, it is said that Universalism teaches that men are going to heaven in their sins, and that no matter how bad they are, they will be saved, all the same. This cannot be true; for we teach that salvation is a deliverance from sin, and of course it is not salvation in sin. We often quote the passages, "He shall save his people from their sins." "Behold the Lamb of God, which taketh away the sin of the world." These passages do not prove that men are saved in their sins. Men cannot be saved in their sins; for true Gospel salvation is a saving from sin." Another false charge against Universalism is, that salvation is a deliverance from just punishment. This cannot be, for we hold that punishment is one of the necessary means of salvation. It cannot be an end and the means to an end. Besides, to save men from just punishment would be an act of injustice; and God can never do an unjust act. It is the popular belief that men are saved from just punishment. But those who hold this claim that no injustice is done, because Jesus has made satisfaction, and suffered instead of those who are saved.

We can not now show the double and even triple injustice, involved in this arrangement; for this would lead us away from the subject. All just

punishment is limited in amount and duration; and therefore men can suffer it all, and still have an eternity left, in which to be saved from sin; the punishment having accomplished its beneficent purpose of reformation.

It is now proper to state positively what Universalism is. This is naturally inferred from what has been said negatively. It is universal holiness and happiness; and it is these in the highest degree of which human nature is capable. This implies a deliverance from sin but it implies much more than this. Men would be delivered from sin if they were annihilated, but men cannot be holy and happy and be annihilated. This condition of supreme holiness and happiness was the purpose of God when he made the first human being. And while this was his he purpose, must have known his ability to accomplish it. This supposition is essential to his perfection as God. Anything less than this would be unworthy of him. We do him dishonor when we ascribe to him anything less. Being infinitely good he must desire this as the result of his government; and being infinitely wise and powerful, he must be able to accomplish it.

But it will be replied that God made man a free agent. This may be, but surely God never gave man an agency which he would use to his own ruin, nor an agency that would defeat his purpose in creating man. He did not form a design, and then institute an agency to defeat that design. If God had seen that man's freedom would conflict with his design, he would have made him without it. The fact that man was made with a degree of freedom, is proof positive that such a nature was the best for him. It is plain to be seen, that at the beginning God had every thing in his own hands. If the machine goes wrong, after coming from

his hand, he can blame no one but himself. We may rest assured, however, that all things started right.

As everything started right, so everything will end right; for God saw the end from the beginning. The beginning being in harmony with his character and attributes, the end must be equally so. Let us not be afraid to reason on this subject; for when we compare the results of our reasoning with the Scriptures, we shall find them to agree therewith perfectly. Why should they not? Did not reason and Scripture come from the same source? We know our reason came from God; we believe the Scriptures came from him. They must then be in harmony. The fact that the Bible agrees with reason, is the strongest argument in its favor. Men do sometimes tell us we must not reason; but the Bible says, "Come and let us reason together." Isa. 1:13. And Paul prayed that he might be delivered from unreasonable men. 2 Thess. 3: 2. Paul reasoned out of the Scriptures. Acts 17: 2.

We should look with distrust on those who would discourage our use

of reason. It is pretty certain that they wish to thrust upon us some doctrine that is unreasonable, and they are conscious of its unreasonableness. Reasonable doctrines do not require any such expedient. It is an insult to God to declaim against reason, the best and noblest gift of God to man. What good would the Scriptures do us, without reason? No, the explanation is, that unreasonable doctrines have crept into the church, during the dark ages; and it is in their behalf that ministers discourage reason. But we have cause to rejoice that this is not done now so much as it used to be. Ministers now-a-days avoid the necessity of crying down reason, by ignoring the most unreasonable doctrines of their

creed. This is not so great a wound to their self-respect.

UNCLE WILLIAM.

WAS IT MALARIA ?

"The doctor says it is malaria."
"How did you get malaria?"

"Oh, Aunt Mary, just as if one could tell anything about malaria! It is like the wind. It cometh from no one knows where, and bloweth where it listeth;" and the invalid turned her pretty flushed face on the pillow with a movement of unmistakable irritation.

"Blanche, dear, have the kindness to look at me a minute, said Miss Mary Harrington, firmly but kindly. "We don't want to make any mistakes to start with. You know I am

very blunt, and you know that I have opinions

"And I know there is nobody in all the world like when one is you ill," the young lady interrupted; "and that is why I begged and prayed mamma to send for you."

"That is very pleasant and encouraging as far as it goes," said the lady, "but I can remain, Blanche, as your nurse, only on the condition that you obey me. I am ready to unpack and stay, or put on my hat and go."

Miss Harrington's gray eyes were tender and smiling, and her whole face was aglow with active benevolence; but the broad brow and the firm mouth had also much to say of careful study and strength of char