According to agreement, the son was to accompany the father in the afternoon. "Now," said the old man, "we shall hear some. thing from Stillman, by which I pray you may be benefitted." The son conducted him to Mr. Murray's meeting. The father, supposing Mr. M. to be Dr. S. swallowed every word most eagerly, occasionally calling the attention of his son, to the animating speaker. After their return, the old man was again interrogated-"How did you like the discourse?" "Most excellently," said the father, “that is what I call the truth-the bread of life. If you would be wise, my son, attend where we attended this afternoon, and believe the doctrine there preached-but beware of the doctrine of Universal Salvation; it will ruin your soul." The son smiled at the prejudice of his father, saying: "How totally does prejudice blind us. This day, my parent, 'I have caught you with guile.' The sermon you heard in the morning, and which you so much abominated, was not delivered, as you supposed, by 'that dreadful Murray,' but by your idol Stillman, He it was, whom you have just charged me to avoid. And he, who preached this afternoon, whose doctrines you so eagerly swallowed, and so zealously extolled, was that very Mr. Murray, whom you so much despised. Henceforth, let us learn to abate the violence of our prejudices, and to condemn no man or his sentiments unheard."-Chr. Intel. 1825, ADDRESS OF THE PHILADELPHIA INSTITUTE. The Philadelphia "YOUNG MEN'S UNIVERSALIST INSTITUTE," to the young men enjoying the same precious faith, wherever scattered abroad-GREETING: Brethren-The improvement of the mind is a subject which cannot be too warmly urged upon the attention of rational beings.— Created, as mankind have been, in the spiritual image of the living God, possessing a capacity for improvement which the Deity has seen proper in infinite wisdom to deny to the lower orders of creation, and susceptible, as we are, of making undefined advancements in useful knowledge, it behoves us duly to realize the obligations which the possession of intellectual powers impose; and it also becomes us Bo to improve the talent and opportunity we enjoy, as shall evince that we are neither ungrateful for the favors conferred upon us by the Author of our being, nor insensible to the weighty advantages 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 religions 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 Philadel phia, 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 sub. lime. 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 influ ences 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 President 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, it 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 rea sonably 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 acquaint. ance, 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 patlis 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 Salvation 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 con. centrated 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, |