Tim. ii. and iii. chapters, and with regard to forms of worship; while on the one hand we would avoid all monkish austerity, so, on the other, we firmly object to all pomp and pageantry; and shunning extremes, we prefer the middle path, and desire only to assemble peaceably and orderly in the House of God, to unite in offering up, "first of all, supplications, prayers, intercessions, and giving of thanks for all men for Kings, (or Presidents,) and for all that are in authority, that we may lead a quiet and peaceable life, in all godliness and honesty." In singing the praises of God and the wonders of his Redeeming Love; in hearing the pure Gospel of Reconciliation freely preached to a perishing world, without respect of persons, inviting, wooing and beseeching all to come to Christ, accepting him as their Saviour.

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We admit of Sacred Harmony in the Church, both vocal and instrumental, so that all things be done in decency and order.

2. The Ministers of the Church are to have no other authority over its members than as the faithful stewards of God's household, in teaching and instructing them concerning the things that make for their peace, by preaching to them sound doctrine, in strict accordance with the pure Gospel of Reconciliation, in visiting the sick, and in all things labouring in the Church, to do the work of Evangelists and Teachers. They shall also have a voice in common with the rest of the members in all things pertaining to Church government.

As Ministers of God, they are to be held in due esteem, veneration and respect by all the members, who are bound to love them, if not for their own sakes, yet as the Messengers of him who so loved the world as to give his life a ransom for their souls; and as they minister unto us their spiritual gifts, and labour for our spiritual welfare, so are we bound to administer unto them of our temporal gifts, freely and sufficiently, by being careful in providing for them the necessary means for their decent and comfortable support and maintenance; for of a truth, "all faithful labourers in the Lord's vineyard are worthy of their hire."

3. Three or more Trustees, duly elected by the members, shall have the entire management of the pecuniary and secular concerns of the Church; subject, however, to the control of the Church, which can call them to account at every quarterly meeting; and shall have authority to remove, displace or expel them for improper conduct, or abuse of trust, provided the charges are clearly sustained, and are fairly acted upon, by a majority of bona fide members. The Trustees are to hold their office during good behaviour; and in the event of death or resignation, their place to be supplied by election from among the actual members of the Church. They are also vested with authority for making By-Laws for the security and good management of the general concerns of the Church; subject, nevertheless, to the control of a majority of the bona fide members, as above expressed.

4. Members of this Church are to be distinguished-1, as Seekers, or those who are desirous of associating, but have some doubts as to the validity of one or more Articles of our Faith; these are not to be accepted as bona fide members: while-2, bona fide members are such as accept all the Articles, as matters of Faith and Practice, cordially agreeing thereto without doubt or reservation. And these latter constitute our Association.

In all respects, the government of the Church and its members, is intended to be conducted upon principles of genuine Christian charity, liberality and brotherly love; and with regard to disorderly members, the Trustees of the Church, or a majority of them, in conjunction with the Pastor, have authority to proceed against such, according to Christ's direction. (Matt. xviii. 15, 17.)

ART. XVI. Of the Punishment of the Impenitent and Wicked. As we believe in the general resurrection, and the great judgment, so do we also believe in future rewards and punishments. We do most truly believe that the Righteous Judge of all the Earth will most faithfully and impartially reward every man according to his works; that the wicked will be punished according to the correct meaning of the Scriptures of his truth. We admit that

their punishment may be lasting, but we object to the terms eternal, everlasting punishment, as translated in our English version of the Scriptures, (see pp. 39 and 53,) and applied to the future punishment of the impenitent and wicked human nature, by all the advocates for a partial or limited salvation. And we honestly and conscientiously reject the unmerciful doctrine of the eternal, never-ending punishment of sinners, in the indefinite sense applied to these terms, as being contrary to the known wisdom, justice, mercy, and love of God, and repugnant to his nature and character, as the Father of the Spirits of all flesh. We believe that all punishments, present and future, are disciplinary, corrective, and will be finally efficacious, to the full, perfect and entire recovery of every human soul. Such was the object of our Creator for sending his Son into the world, that the world through him might be saved. Wherefore, being perfectly convicted and fully convinced of the validity of the Scripture doctrine of the "restitution of all things;" and, hence, the reconciliation of all men unto God, through Christ: we are, therefore, disposed to leave to the determination of our Heavenly Father the duration and limits of all punishment, particularly as we are authorised to believe that "his anger endureth but for a moment, but his mercy endureth for ever and ever."

ART. XVII. Of the Final Salvation of all Men.-The doctrine of the Restoration of all Men to Holiness and happiness; of their reconciliation to God, and of the final salvation of every human being, is unquestionably a Scripture Doctrine, a doctrine in conformity with the Will of God, "who willeth all men to be saved."

We believe and maintain, "that without holiness, no man shall see the Lord;" that "except our righteousness exceed the righteousness of the Scribes and Pharisees, we shall in no case enter into the kingdom of heaven;" and that "except a man be born of water and of the spirit, he cannot enter into the kingdom of God." But as there are but few, among the many myriads of human souls, that are made, visibly, holy and righteous in this

life, by being born again of water and of the spirit; and as none others can enter into the kingdom of God, how, then, can it be possible to suppose, and to believe, that all men will be saved?

We owe to the indulgent patience of our readers, the entire developement of all the causes and motives which have led us to the adoption, and continues us in the unshaken confidence of the validity of our Faith. And we entreat their earnest attention to the following concluding remarks on this article of our Christian Faith, which we conceive to be worthy of consideration, particularly when taken in connexion, which the first section of this Manual. We believe that if there is one trait in the character of man, which, more than all the rest, goes to prove the degree of his moral depravity; it is to be seen in that disposition which evinces the most obstinate resistance to the sacred truth, that "the living God is the Saviour of all men, specially of those that believe." Such men prove this depravity of nature by their unwillingness, that the Will of God should be accomplished, because it is in direct opposition to their depraved will; and this depravity may be considered as having reached its acme in those individuals; who imbibe the misanthropic opinion, and exult in the degrading belief, that the happiness of one small portion of human beings, placed in heaven, will be hourly increased, in proportion to the hourly increasing torments of the great remainder of their species, whom they have charitably consigned to hell! "Alas, poor human nature!" How depraved! How greatly indeed dost thou need a Saviour!

Remarks.-1. The eternal, immutable nature of God, is one of the fundamental articles of the Faith of all Christians.

2. In whatever disposition the Will or Immense Mind was, at the Creation, the same Will or Mind, towards the creatures of his make, continues unaltered.

3. The Omniscience of Deity is agreed to by all; he therefore foreknew, and consequently foresaw, all events and contingencies connected with creation,

4. His Omnipotence is unquestioned; his Power is illimitable. If, then, his Prescience foresaw the fall of man, and that its consequence would be the final and everlasting misery of an immense portion of mankind, and that the remedy which he provided would fail of its complete effect in the recovery of all men, in such case, the Deity would be an unmerciful Father, which it is impossible that he can be..

We see no just reason in the arguments which say, that if men are eternally lost, it is their own faults; that the remedy was conditional, and that men are left to their choice, either to accept or reject the remedy; that salvation is of an "initial nature," Christ having died for every individual man; but that nevertheless every individual man may not, and probably will not, be finally saved. We have already spoken of man's acceptance or rejection of the graces of the Spirit, (page 50,) and we are free to admit, that by such rejection, man renders himself obnoxious to the just judgments of Deity, and that they will suffer a limited, and not eternal, and hence unmerciful punishment, for this would be contrary to the actual designs of Deity, as set forth in the Scriptures.

5. God must have had a design in creating man in his own image; and as he is possessed of illimitable Wisdom and Power, it is morally and religiously certain, that his designs in creation eannot be frustrated.

6. The universal reconciliation of all men to himself, their restoration to holiness and happiness, and their final eternal salvation in Christ, was the predetermind will and design of Deity in the formation of man.

To argue the contrary, would be an insult to the Majesty of God, which the Bible Universalist would not by any means dare to offer; and they pity the morbid feelings of those who presume, not only to offer, but persist in their continued insults to the Deity, in attributing to him properties, which it is impossible for him to possess, unless they can prove him to be like themselves, a compound of light and darkness, or of good and evil, and this would