which must ever be consequent of due attention to the improvement of the mind.

The cultivation of an acquaintance with matters of a religious character is, in our humble judgment, especially incumbent on the race of man. Constituted religious beings, and furnished with so many facilities for increasing the store of divine knowledge, mankind are peculiarly and solemnly obligated to yield to this matter, the attention its importance demands. And we should not be unmindful that every advance made in a knowledge of divine things, has the promise of a proportionate increase of the spiritual happiness so suitable to our moral nature.

Impressed with these and similar considerations, a number of the young men attached to the First Universalist Society in Philadelphia, and others, organized the "Young Men's Universalist Institute;" and the experience of more than nine months having satisfied us of the utility of such institutions, we have thought proper to lay the subject before you in the form of an address.

An article in our Constitution declares, that "the primary object of this Institute shall be the improvement of our minds in reference to an acquaintance with the doctrine of the final reconciliation of all things." We need not state that this doctrine is the most prominent and important feature of the revelation from God to man; nor need we inform you, that it is of all subjects the most glorious and sublime. It is a theme in the contemplation of which every Christian Philanthropist must rejoice; and it is a doctrine which, in our judg. ment, is peculiarly and super-eminently honorable to God, and conducive to the well-being of mankind. It seems to follow, that he who is most intimately acquainted with the proofs, bearings, and influences thereof, must have the most honorable and reverential views of the Supreme Being; and that he who is most deeply imbued with its heavenly and life-giving spirit, must enjoy the most of that celestial peace which our Divine Master guaranteed to those who believe and obey the truth.

To effect the aforesaid primary object of our Institute, we assemble one evening in each and every week. The first half-hour is devoted by the members to the perusal of such books or papers as may be at the disposal of the society. We are happy to say, that the publishers of the several religious periodicals published in Philadelphia, have cheerfully complied with our request for a gratuitous copy of their works.

At the expiration of the first half-hour above referred to, the Presi dent calls to order, and reads a chapter from the New Testament, immediately following the lesson of the preceding meeting. The

subject is then open for remark. Each member is at liberty to offer such observations and suggestions on any part of the chapter, as may occur to him, and in this manner about an hour is usually devoted. After the subject is declared to be closed for the evening, the Presi dent may call upon any member to read aloud such printed sermon or essay on the Evidences of Christianity, or other useful topic, as to him may appear most suitable for the occasion. The meeting is then adjourned.

In addition to our stated weekly meetings, we have a regular monthly lecture delivered in our hall, by such member of the Institute as may be appointed for that purpose. To the monthly lectures a general invitation is given, while to the stated weekly meetings such young men only are admitted as may be introduced by the

members.

We have laid the foundation for a library of useful books; and we hope in time to own a collection of Theological works, which will materially assist us in accomplishing the object contemplated in our organization.

We may here remark, that our current expenses are discharged by a stated monthly contribution from each of the members.

Having thus briefly stated the primary object of our Institute, and the general manner of procedure at our meetings, may be proper to notice a few of the advantages which must result from institutions of the same general character.

Basing our faith, as we do, in the testimony of divine revelation, many benefits must result from a careful investigation of the sacred oracles. In addition to the profit immediately accruing to ourselves, there are advantages which must thence arise in reference to our opposing brethren. We naturally feel a desire to bring others to a knowledge of the truth as it is in Jesus, to the end that we may rejoice together in the great salvation of our God. But we cannot reasonably hope to bring our neighbours into the light, if we ourselves are in darkness. We must know not only what we believe, but why we believe; and we must know this in such a manner as will enable us to give a reason of the hope that is within us. And the only way in which we can obtain this desirable knowledge, is, by studying the Scriptures. Unity of effort will enable us to become more intimately acquainted with the subject matter of revelation, than we could reasonably hope for from unassisted individual investigation.

Besides, in meetings of the kind referred to in this Address, young men have opportunities for improvement in public speaking. And as none but friends and acquaintances are permitted to be present when the members offer their remarks, much of the restraint and

timidity experienced by those unaccustomed in this way to express their thoughts, is removed. The particular advantages growing out of this consideration, are so apparent, as to preclude the necessity for enlargement.

Not among the least of the benefits resulting from associations correspondent to the general character of our Institute, is, the acquaintance, and consequent friendship, formed between young men of a common faith. Union is strength-but union supposes acquaintance, no less than a community of interest. Many of us can refer to a period not two years since, when we were but partially acquainted one with another, though attendants generally of the same religious meeting; and we are satisfied that the want of social intimacy has been, and still is, a bar to the prosperity and enjoyment of many religious societies.

In connexion with the primary object of our Institute, original essays on moral and religious subjects are presented and read before the members by those of our number who choose thus to employ a portion of their leisure hours. The advantages of this measure are equally apparent with the particulars before adverted to: and we believe that a little reflection will satisfy all our young brethren every where, of the utility of such institutions as are herein spoken of.

May we not, then, confidently and affectionately recommend this matter to your early and energetic attention? We feel fully convinced, that were such an Institute established by the young men attached to every Universalist Society in the land, the members would not only be promoting their own individual interests; but they would also be specially instrumental in furthering "the faith once delivered to the saints.".

Brethren think of these things; and may He of whom and whose we are, direct our minds into the way of life, and our feet to the paths of pleasantness and peace.

In behalf of the Institute.

ELIJAH DALLETT, JR. President.

Attest. WM. SAYRE HEYSHAM, Sec'y.

MORALITY OF UNIVERSALISM.

As the evidences which support the doctrine of Universal Salva tion multiply to the understanding of its opposers, and as their weight accumulates in the sober judgment of men, as is natural in all such cases, efforts are made to stigmatize a doctrine, against which, neither

Scripture nor reason can be made to bear testimony. Not unlike this kind of procedure was the conduct of the old Pharisees, who endea. voured to stigmatize the uncontrovertible miracles of Jesus, as being effected by the agency of Beelzebub. Affected piety, which, like Jehu, calls on all to behold its zeal for the Lord, loudly and eloquently contends that the doctrine of Universal Salvation is dangerous to the interests of religion and morality, and that it therefore ought not to be countenanced in society, even if it is true. When learned ministers can find reason to justify themselves, in making such declarations, the many who are in the habit of believing what their preachers say, without giving themselves the trouble of inquiring concerning the strict propriety of what comes from the sacred desk, are ready to give to such statements full and unreserved credit. It can be of but little use to try the power of the most convincing testimony and argument to convince people who have imbibed these notions of the truth of a doctrine, which they are confident would demolish the whole superstructure of religion and morality. People in general are not prepared to see the cause of religion forsaken; they cannot be persuaded to dismiss themselves from all moral obligations, for the sake of embracing a doctrine, which they believe would eventuate in such deplorable consequences. Behind such a battery as this, the clergy who oppose the doctrine of Universal Salvation, feel themselves tolerably secure; and will so continue until this refuge of lies be removed.

The reader is now called on to consider cautiously this great and formidable objection. He is not now invited to examine the evidences in favour of this doctrine, which is supposed to be so pernicious in its effects; but to examine the objection itself, and by itself. The question is this; is it reasonable to believe, that, if the doctrine of Universal Salvation were generally received, and entire confidence placed in its divine reality, religion would disappear, and all moral obligations be disregarded?

How shall we try a question of such importance?-How and where shall we make our first attack on this most formidable for. tress? Driven from every other entrenchment, our enemy has concentrated his whole force at this one single point! Here then we meet him; and here we are glad to meet him; for from this, his own chosen ground, he can never retreat. If he fails here, his defeat is complete and final.

Reader, if you entertain any fear, you are not in a suitable condition to engage in our proposed enterprise. This very fear is all which renders our adversary formidable. Look at that huge mass,

which appears like a mountain before you! There is no solidity there. Approach it, and it recedes !

What is religion, and in what does it consist? It is allowed by all, that its whole substance is love to our heavenly Father and to one another. Can a belief in God's universal, unchangeable and efficient goodness to man prevent our loving him and one another?— Was there ever a more gross absurdity? Go to the clergy, who often reiterate this objection, which we are now considering, and ask them if a belief that our Father in heaven loves all men, and has appointed us all to enjoy him forever, would alienate their affections from him, and from their fellow heirs of salvation? Will they answer in the affirmative? Then let them be honest, for once, and openly state that all the time in which they have pretended to desire the salvation of mankind, and in which they have offered up prayers to God, that he would graciously convert sinners, and sanctify them for heaven and happiness, they have acted the part of hypocrisy. If the prodi gal's elder brother, who was angry with his father for receiving with compassion, his penitent son, had spent days and nights before in making supplications to his father, to have compassion on his brother, his anger would have betrayed an hypocrisy similar to this which characterises our opponents. But as the comparison now ap. pears, it is much to the disadvantage of our adversaries. Let us admit another comparison. Suppose that those labourers in the vineyard who bore the burden and heat of the day, had, during their la bours, made many petitions, even with tears, to the owner of the vineyard, in behalf of those who were spending their time idly in the market places; suppose they had expostulated with the master, and had endeavoured, by all possible persuasions, to move him to have compassion on them, and grant them the same blessed penny which they were to receive; their murmuring at the good man for giving them as much as they themselves received, would have resembled the complaints which are necessarily embraced in the objection under consideration. But our modern Pharisees have added one degree to the character of hypocrisy, which was reprimanded by the parables of the Saviour.

What is morality? Is it not the natural effects of our love to our Creator and to our fellow creatures? In relation to our neighbours, shall we not be moral, if we truly love them? And if the belief that our Father in heaven love them, connected with the examples of his love, will not induce us to love them, what will? If the goodness of God to ourselves, naturally alienates our hearts from him; and if the assurance of his favour to our fellow-creatures will naturally incline us to hate them, then is there validity in the objection we are con