gérms of our religion. Some greater Grote, or busier Bunsen may hereafter explain what Ewald and Bleek have left undone. For the benefit of this hypothetical and coming explorer we would suggest that whoever has the boldness to go forward in spite of an occasional growl from without and tangled, perhaps dangerous, thicket within, may find vast fields of investigation in the direction of

1. The story of the deluge.

2. The covenants of God with Abraham.

3. Circumcision and the Jewish ceremonial purifications. 4. The Levitical caste and hereditary priesthood.

5. The extravagant pretensions of the prophetic oracles. 6. The cruel laws of retaliation.

7. Barbarous punishments and capital offences upheld by persecution.

8. Perpetrating sanguinary warfare and robbery under explicit divine direction.

9. Suppressing the authorship and age of their sacred books, and making it as difficult as possible to determine the times of their publication.

All these subjects require comment, and candid exposition, a service for Christendom and human progress, that ought not to be longer delayed. A firm belief in special and divine communications to men of different epochs, need not necessarily include the acceptance of human fallibility as if it were the voice of God.

ARTICLE VI.

A Hundred Years.

Historical Discourse at

the Centennial Celebration in Portsmouth,

N. H., Nov. 16, 1873. [We give this sketch as originally prepared, finding it impossible to eliminate the “I” and “ you "of personal address without reconstructing the entire article.-Ed.]

A HUNDRED years ago, just now, there was an unusual spiritual awakening in the ancient town of Portsmouth. Men and women ran together in the streets and at the fireside, to talk about the wonderful preacher who had come among them, and the cheering gospel he proclaimed. The churches that made him welcome were thronged as they had seldom been before. The people were thrilled by his message of glad tidings, as the shepherds of old were thrilled by the joy song out of heaven, "Glory to God in the highest, and on earth peace, good will toward men." It was the first time in their lives that they had heard an unqualified and undoubting declaration from the pulpit, that God is the father of all; that his infinite love and mercy embrace his entire family of souls, and will hold them forever; that Jesus tasted death for every man, and that he will surely save all for whom he died. That preacher was John Murray-in a sense the founder of this church and parish - everywhere recognized as the apostle of Universalism in America.

Of this first visit to Portsmouth Mr. Murray says,—

"I was received with most flattering marks of kindness. The pulpit of the separate minister, Mr. Drown-then recently deceased was thrown open to me. My adherents were truly respectable, and I was urged to take up my residence among them. The meeting-house of Mr. Drown being too small, I was invited into the pulpit of Dr. Langdon,1 where I preached, two clergymen occupying seats therein. In Portsmouth I received many marks of friendship. My necessities were sought out and removed, and the names of

1 Dr. Langdon was pastor of the Congregational Church.

Clarkson, Morrison, Hart and Drown-son of the deceased minister were among my most partial friends." 2

At the time of which we are speaking, Mr. Murray had not formally parted company with the dominant sect. This accounts for the freedom with which he was received into Calvinistic pulpits, and the patience and even favor with which he was heard by Calvinistic clergymen. He preached the glad tidings of a world's redemption, much as Beecher, Murray, Martin, Dudley, and scores of others are preaching it to-day, as though it was the accepted orthodoxy of the time. And he made it so apparent that his views of religion were supported by the Bible, that for a time it was not easy for these clergymen to deny him fellowship or close their doors against him.

"The grace, union and membership," says he, "upon which I expatiated, were admitted by every Calvinist, but admitted only for the elect. When I repeated those glorious texts of scripture, which indisputably proclaim the redemption of the lost world, as I did not expressly say that I received those texts in the unlimited sense in which they are given, they were not at first aware that I did not read them with the same contracted view to which they had been accustomed. When they became assured of the magnitude and boundless results which I ascribed to the birth, life and death of the Redeemer, their doors were fast closed against me."

But the closing of doors could not serve their purpose now

"Bake

2 This Mr. Drown used in his old age to relate the circumstances of his conversion to his friends. Mr. Murray by invitation called at his home. The ovenan old-fashioned brick one- had been heated for baking. When it was opened Murray looked into it curiously and asked what they were going to do with it. bread," was the reply. "I wondered," said Mr. Murray, "if you were going to roast the children." Mr. Drown turned upon him with an expression of horror. "How much worse," said Mr. Murray, solemnly, "would it be for you to roast your little family, than for the Infinite Father to burn eternally unconverted millions of souls?" From that hour Mr. Drown rejected with loathing the doctrine of endless punishment. Thomas P. Drown, a son of the above-named gentleman, and grandson of the minister, a youth of marked talent and culture, not only espoused Mr. Murray's cause, but was one of the most steadfast helpers of our infant church. His name is most intimately and honorably associated with the parish through all the early years of its history. He kept its records, covering a period in all of nearly a quarter of a century, and a neater, plainer, more faultlessly arranged or more elegantly expressed record it has never been our privilege to see.

of shutting out the light. It had found its way through the half open casements. With many souls the windows were wide open to the day. The seed of truth had fallen into fruitful soil. The Universalists of Portsmouth may congratulate themselves that their fathers were large-hearted, liberalminded men. There was no town of its size in America, where there was a more generous culture, or a larger number of truly eminent men. And there was no town or city that received the apostle of this liberal gospel with a more general hospitality, or that blossomed more gloriously into Universalism. Mr. Murray tells us that his "congregations were large," and that his "adherents were truly respectable." He might have said that they embraced a considerable portion of the wealth, talent, culture and social influence of the town. Sewall the Poet, and Sheafe the United States Senator, and Walden, and Libbey, and Blaisdell, and Coues, and Melcher, and the brothers Simes, and many other names prominent in the annals of that time, early associated themselves with the liberal movement. From the first, as these thoughtful men, and equally thoughtful and pious women whose names do not appear-met each other on the street or at the firesides, such expressions as these passed from lip to lip: "Whether this doctrine is true or not, it ought to be true;" "It is the only consistent or satisfying scheme of religion I ever heard advanced;" "Such a plan of salvation is worthy of a Saviour;" "Such a result of the Divine administration is worthy of a God;" "It has given me the first ray of hope, the first word of comfort, that has fallen upon my heart since my son died;" "If I could hear such a gospel preached every Sunday I should be a better and a happier man." Reflections and suggestions like these were sure to ripen into conviction. And men thrilled with such convictions could not listen longer to old-fashioned Calvinism. They must and would have an administration of a more hopeful gospel. Mr. Murray's plans would not admit of his becoming their settled minister. The voice of the Lord called him, not to be the pastor of a single parish, but to plant the seed of the kingdom

an

in many cities. Accordingly our fathers did the next best thing. They engaged their chosen teacher and leader to return and spend a little time with them whenever his missionary engagements would permit him so to do. Then they set about the work of raising up a preacher of their own. In their midst was a man Noah Parker by name honest and upright mechanic, with a fair education, a large thinking brain, an easy gift of utterance, and a soul all aglow with love for the gospel. Him they encouraged to become their minister. After three or four years of diligent study and prayer, with such helps in the way of preparation as Mr. Murray could render in his visits from time to time, Mr. Parker, in 1777, began the work of his sacred calling. A small school-house, on Market Street, near where the Mechanics' and Traders' Bank now stands, became the regular Sabbath home of these illumined and rejoicing souls. It was a humble place in which to pay their devotions. But their purposes were sincere, their love was fervent, their songs of praise gave no uncertain sound, and God was as near to them there. as if they had worshiped in church or cathedral, amid the swinging of censers, the chanting of litanies, or the bending knees of thousands. Mr. Murray continued to visit Portsmouth and preach from time to time. On such occasions, the school-house being quite too small for his audiences, the Episcopal church, which was without a rector, was kindly opened for his use.3

After occupying the school-house for some length of time, the congregation removed to the Sandemanian meeting-house, on what is known as "brimstone-hill." (Surely the gates

8 The fathers in planting this church did not have calm seas and peaceful skies. They encountered many a storm. It is not in human nature - especially sectarian human nature-to see a new faith come in and plant itself, without remonstrance. Our fathers had all the opposition needful to make the fibres of their spirits firm and strong. On one occasion, William Vaughan, the grandfather of Brother William A. Vaughan, came with several of his companions to Mr. Murray's meeting to make merry at his expense. But such was the effect of the eloquent man's words, that his attention was arrested, his heart was pricked, he forgot the purpose for which he came, took a seat and listened with profound attention, became a happy convert, and was ever afterward a warm supporter of the new faith, as his numerous descendants are to day.