Old forms of faith are becoming comparativel powerless in the light of a broader philanthropy Calvinism, resting upon the very worst analysi of human nature, may have sufficed for that earl age of Protestantism, but Calvinism, in all it multiplied forms, cannot contain the Gospel o Christ, and must be rejected by the generou thought and feeling of a more advanced perio Humanity demands a Faith, broader in its syn pathies than the world's best hope; a Faith th does not make Religion the synonym of Piet but recognizes and enforces the two-fold duty loving God supremely, and our neighbor ourselves.

We believe that Universalism embodies t essential elements of the Gospel of Christ: are confident, therefore, that its distinct proc mation will become an efficient aid in the ref mation of the world. Besides, we are more th ever impressed with the necessity which exi for the introduction of a pure spiritual elem into all the relations of society. There is want of generous feeling, no immediate need churches, or institutions of charity, but there pressing need of a higher spiritual standard, give tone and direction to thought and life. T

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pulpits of Christendom are not morally in earnest. Their chief labor is to satisfy the demands of the divine justice.

Piety is a mere "insurance against the fire of the wrath of" God; and Duty is not altogether clear, until one has read the last platform of his political party. Universalism aims to furnish this spiritual standard. Discouraging all forms not directly conducive to the growth of the spirit, it humbly endeavors to restore the church to its simplicity and power. To this end, it goes back to an earlier date than the reformation of Luther, or any mere Reformer. The Bible is its rock of defence. The teaching of Jesus and his disciples is its creed. It would infuse the spirit of the Gospel into the hearts and lives of men. It has a higher purpose than merely to enlarge the borders of a sect; it seeks to inspire a profound reverence for God, and a sincere love for man. Resting upon the principle of overcoming evil with good, as one of its cardinal precepts, Universalism lends a ready encouragement to the most hopeful institutions of our age, rejoices in view of the increased liberality of opposing sects, and the growing philanthropy of the world, and

11*

looks with favor upon every measure, by whomsoever advocated, that promises to promote the general good.

Let us all, then, give diligent heed to the obli gations of this more glorious faith, and while we are earnest in our defence of its several doctrines we shall best attest our fidelity to the Gospel o Christ, by giving to each its appropriate plac upon "the foundation of the apostles and prophets, Jesus Christ himself being the chie corner-stone, in whom all the building fitl framed together groweth unto an holy temple i the Lord."

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REPROACH OF UNIVERSALISM.

BY REV. HOSEA BALLOU, 2D.

"For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of those that believe."—1 TIм. iv. 10.

If we were to compare the Apostle's doctrine, in this passage, with the views that are commonly entertained in the religious world of the present day, we should find one point, here, in which all agree. And it may be well to set out from this point as our starting-place.

All agree that God is the Saviour" of those that believe." This is everywhere maintained, and everywhere repeated, in pulpits, in conference-rooms, and in private exhortations. "Believe on the Lord Jesus, and thou shalt be saved." In short, there never was any question

that God is truly the Saviour of all believers And here, people commonly stop.

It should be observed, however, that our tex does not stop here. Our text asserts that God i indeed the Saviour of believers, in some specia sense. But this is not all; it goes further. I asserts, also, that he "is the Saviour of all men. And you will observe that this is introduced here, as the main proposition of the two, tha it takes precedence of the other, and that wha relates to believers grows out of this, as a branc from the main trunk. Lest we might still su pose that the Apostle did not really intend assert the salvation of all, but that he someho meant to refer only to that of the saints, you se from the very form of his expression, that he r cognises the distinction of mankind into the tw well-known classes: first, the race at large, "all men; " and then, as a special class out these, the believers; and that he affirms th God is the Saviour of the former as well as the latter, of the whole mass as well as of tho who already believe. I cannot conceive of a thing more explicit, or more guarded against t chance of misapprehension.