one, and this one is God. And so pantheism logically denies man's individuality.

Now, so far as the present state of being is concerned, the pantheistic doctrine may have little effect; because, being conscious of our personality, or individuality, we cannot really believe in the doctrine here. But with reference to the future, into which consciousness does not penetrate, there is nothing to shield us from being affected by our speculative opinions. The doctrine of pantheism may, then, as regards the future life, produce its legitimate effects-destroy practically, as well as logically, faith in individual immortality.

And this is an evil of serious magnitude. The only interest we, as individuals, have in the affairs of the future life, grows out of the expectation that we shall continue to exist as individuals. Ìf, applying the pantheistic idea to the future world, we suppose that on the event of death we are absorbed in Deity-lost in the infinite and everywhere pervading intelligence,-lost therein in the same way that a breath of air loses itself in the surrounding atmosphere-lost, the same as a drop of water on reaching the ocean becomes one with it, its separate existence being annihilated,-then all our personal interest in the future life is gone. It will no longer be ourselves that enter upon that immortal experience. We are annihilated. Our life is gone out. It has become God's life. He is all things. We are nothing. And so, the consolation which those called to mourn the death of friends, derive from the hope of an immortal re-union beyond the grave, at once vanishes. There can be no re-union of friends, for they are dispersed through the Deity! As so many drops, they have mingled with the infinite ocean of intelligence, and their distinct, personal, individual being

is annihilated!

Our hopes, our consciousness, the universal desire, are against this necessary deduction from the pantheistic idea of God. We are conscious of our individuality here; and those who shudder-as it would seem that all people must-at the thought of annihilation, do so because the thought includes the extinction of their personality -the personality which embraces all their experiences, their growth, their joys, sympathies, and affections.

The fact that it logically denies personality altogether, and effectually does so with regard to our immortal existence, is a momentous objection to the pantheistic idea of God.

Among many that might be stated, we ask attention to three reasons in favor of the personality of God.

1. The personality of man is a presumptive proof of the personality of the Creator of man. First, it shows that God can be connected with the world, as its creator and judge, and still have a personality separating him from it. Man is an instance of intelligent personality, distinct from the world, and at the same time having a connection with it, and a limited control over it. And what is true on a

finite scale, may also be true on an infinite scale. Second, so far as our actual observation goes, the highest forms of existence are the most complete types of personality. The very lowest forms of animal life are those in which naturalists find most difficulty in determining whether they have individuality of existence. As we advance from the lower to the higher forms of animal life, we advance from the lower to the higher forms of personality. Man is the highest and noblest of sublunary beings; and in man we find the most perfect and complete exhibition of personal intelligence. Does not all this go far to show, that he who is greater than man, who is indeed Lord of heaven and earth, and of all created intelligences, is the really perfect, the absolutely complete Person?

2. It is admitted on all hands-even by those who profess little respect for its contents-that the Bible is a book of power. The very highest tributes to its vast and salutary power, have been written by those who will not admit its authority, The Bible's power is the power of a personal God. The Bible is full of the being of God. As Creator, Father, Sovereign, and Judge, his distinct existence as apart from the universe he rules, gives the Bible its tremendous influence over the consciences, and the affections of men. From this idea Luther derived a power, that made him stronger than popes, cardinals and civil gov ernments, all combined. The doctrine of a personal God, whose eye beholds iniquity, whose hand deals out merited retribution, while it rewards those who diligently seek Him, is a doctrine that has made the mightiest monarch

tremble, and brought him to the dust. Think as we may of the letter of the Bible, its power has been vast, salutary, resistless; and its power comes from its constant recognition of a personal God.

3. Finally, unsophisticated human nature, in its season of wanting God, calls upon him as a person. In times of outward prosperity, when health and pleasure make up the sum of experience, it is easy to talk in learned and mystical terms about "the pervading essence of Diety," and the "everywhere permeating intelligence;" but when trial, misfortune, sorrow and bereavement come-when the soul, weighed down beneath its load of adversity really needs a divine helper, then does it yearn for a personal God. Just at that moment of life when we most want a God, does the soul demand a God, who, as an infinite person, is free to hear and answer our supplication. In that moment of solemn experience, which gives authority to its decision, the soul looks to God as the omnipotent and merciful Being, who hears the cry of the needy, and gives the answer of peace. In seasons of adversity and sorrow, the soul feels a loneliness in the company of nothing but laws, and forces, and mysterious principles. Man needs the companionship of a Being that is greater than nature, that is above the universe he governs, an intelligence, that clothed with the attributes of personality, may take hold of his sympathies, and be his Friend as well as Maker. The demand of our common nature, is for a personal God, who can recognise and encourage all holy endeavors, and whose presence shall be a joy when the struggle of life ends in victory, and faith in the ultimate holiness and bliss of heaven is lost in fruition. G. H. E.

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ART. XXIV.

Literary Notices.

1. The Gospel Liturgy: a Prayer Book for Churches, Congregations, and Families. Prepared by direction of the General Convention of Universalists. Philadelphia: G. Collins. 1857. pp. 360.

IT is a significant fact that the pioneer (for such this book. really makes him) in the work of introducing the forms and ceremonies of a liturgical service, should have come from the bosom of a sect whose prominent article of faith is, the inutility and unchristian character of forms and ceremonies! We do not say that he was reared in "the most straitest sect" of the Quakers; but we know that the peculiarities of this excellent people, took so strong a hold upon him, that neither an enlargement of faith, nor years of intimacy with persons to whom these peculiarities were novelties, have entirely worn them away. Yet our old Quaker friend commends to his Universalist brethren a Liturgy-a work, not indeed wholly prepared by himself, but under his supervision. Two years since, we had the temerity to recommend the introduction of more forms in worship; for which departure from our time-honored custom of ministerial rather than congregational worship, we endured a merited reprimand. Ministers are settled and paid to preach and pray; and why should they not do all the work in worship? The occupants of the pews bargain to be let off from doing any thing;-how unreasonable then to ask them to take an active part, to be participators, in the services of God's house? But forms are not religion. Indeed, they are not. And so spectacles and telescopes are not eyes, and platters are not food, and goblets are not drink. Has worship no instruments? Have considerations of time, place, attitude, and words, nothing to do with it? are they in no way aids to devotion?

But such things have been tried. Look at the Episcopal Church; see what a lifeless, inert thing that has become, notwithstanding its religion is almost entirely made up of ceremonies! Experience is indeed the best school-master; and there would seem to be little room for question, that forms make a very poor substitute for devotion. But experience has another example. Look at the Catholic Church, the oldest ecclesiastical body in Christendom. Has not the greatest power on the globe become powerful in great measure by means of its forms and ceremonies? The character of this power may indeed be open

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for question; but once admit that a body of forms can be made conducive to power, and then it becomes a matter of choice in what kind of service they shall be enlisted.

With reference to the book before us, we can say, that for very general use, it comes much nearer the ideal than we dared to hope the first attempt of the kind could come. Liturgies, like constitutions, grow,—they are not made. In the outset, all we can ask is a nucleus around which the liturgy, which must be the gradual aggregation of centuries, may gather. All that can be asked of any one mind is this nucleus; successful indeed will this one mind be, if his work contain the adhesive and assimilative qualities which are the prime essentials in such an undertaking.

Had the Gospel Liturgy been prepared for the use of congregations already established, and well supplied with hymn books, the great number of hymns would add to the bulk and expense of the book rather than to its utility; but in neighborhoods where congregations are to be collected for the first time, this portion of the Liturgy will be one of its chief recommendations. The collection and arrangement of prayers have agreeably disappointed our expectations. The poverty of this department in religious literature, is matter of genera lcomplaint. Even Furness' Prayers, the best modern collection, fails in the most important particular, that, while it expresses the wants of the common mind, it does not express those wants in common words; it is too literary for the poor, the ignorant, and the neglected those who most need the benefits of prayer. The book under notice is not obnoxious to this complaint. We only wish that its number of prayers were increased three-fold. Its Scripture selections, and Forms for the Communion, the Marriage, and Funeral services, are prepared with a just appreciation of the especial aims of these several ceremonies. We may say, however, that in the three particulars last named, there is so much room for peculiarities of taste, and also of need, that we must not expect a work to give unqualified satisfaction.

Too much praise cannot be bestowed on the mechanical features of the Liturgy. Philadelphia has printed the Bible in a typography which is, as yet, unrivalled; but we cannot name the particular wherein the printing of the Gospel Liturgy does not compare with that of the sacred page, as printed by Butler. A very general use of the Gospel Liturgy will, we have no doubt, advance the spiritual interests of our Zion.

E.

2. Memoir of Rev. John Moore; with Selections from his Correspondence, and other Writings. By John G. Adams. Boston: Published by A. Tompkins. 1856.

This Memoir has, inadvertently, failed of the notice it should