to save the world. It is the election of a part for the benefit of the whole, somewhat on the principle that the citizens of this republic choose or elect a few of their own number to represent and serve the rest in various capacities. It is not the choosing of a few to endless life and condemning the many to the flames of Tophet. Room would fail us to explain this subject more fully, even were the necessity for so doing as great now as formerly; but thanks to the progress of light and more enlarged views of God's providence, there are but few in this day, who will openly advocate the once fashionable doctrines of "election and reprobation." We therefore dismiss the subject.

CHAPTER VIL

Ordinances-Baptism and the Lord's Supper.

Of Water Baptism.-Universalists, so far as the writer has any information, do not consider the ordinance or rite of water Baptism as of binding obligation upon Christian professors of the present age, or of any age, since the establish. ment of the Gospel Dispensation upon the earth. On a critical examination of the scriptural use of the word Baptism, we find that there are different meanings attached thereto. FIRST: "Washing or sprinkling the body or garments, or dipping the finger, or foot, or food, or garments in divers liqids, such as oil, vinegar, honey and blood." Such washings, sprinklings and dippings are expressed in the Greek of the 70 by the same terms translated baptism, baptize, &c. in the New Testament. SECOND: Water Baptism which was peculiar to John the Baptist. "John truly baptized with water.' "I indeed baptize you with water unto repentance.' THIRD: The custom among the Jews of washing their hands before meals, is expressed by the same Greek word transla

ted Baptize. FOURTH: The Baptism "in the cloud and in the sea," I Cor. x. 1, 2, is a figurative allusion to the pas sage of the Israelites through the Red Sea, and the pillar of cloud by day which guided them in their journeyings. FIFTH: Baptism is used to signify Doctrine, as in Acts xviii. 25, "He spake and taught diligently the things of the Lord, knowing only the baptism of John," or the doctrine of John. Again, it is said, "when John had first preached before his coming the baptism of repentance to all the people of Israel," that is, the doctrine of repentance. SIXTH: We read of a Baptism which Christ was to suffer. "Are ye able to drink of my cup and be baptized with the baptism I am baptized with?" "I have a baptism to be baptized with, and how am I strait. ened till it be accomplished." Here manifest reference is had to the agony of the crucifixion. SEVENTH: There is the "baptism of Fire and the Holy Ghost," which was pecu. liar to the Gospel of Christ. Says John the Baptist, I indced baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear; he shall baptize you with the Holy Ghost and with fire." This is the true Christian Baptism of which John's baptism was the figure, and hence, if it be true, that there is but "one Lord, one Faith, one Baptism," we have no reason to give the preference to the figure over the reality, or the shadow over the substance.

The following are a few of the reasons why Universalists do not lay great stress upon the rite of Water Baptism. John the Baptist was the forerunner of Christ—a prophet to predict the coming of the Messiah, and to " prepare the way of the Lord. He was the "voice of one crying in the wilder. ness," and preaching "the kingdom of heaven is at hand." He expressly undervalues his own dispensation in view of the greater baptism of Christ, and declares that he came baptizing with water, that Christ "should be made manifest to Israel.” He positively affirms that he was not the Christ, but "was sent before him. He must increase, (says he,) but I must decrease,"-thus proving that his dispensation was to

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be superceded entirely by that of Christ, of whom he was the fore-runner. If so, his ordinances can be of no value in the eye of the Christian. Furthermore, John the Baptist was not a Christian: that is, he was not a follower of Christ, but the last of the race of Prophets, whose duty it was to foretell future events. The dispensation of the Gospel was not then established, and of course John could not have been a mem ber of the "kingdom of heaven," which was not then in existence, though nigh "at hand." Christ's language, more. over, in reference to John settles the point. Verily, I say unto you, among them that are born of women there hath not risen a greater than John the Baptist, notwithstanding he that is least in the kingdom of heaven is greater than he." Mat. xi. 11. He also says that the "law and the prophets were until John," and that "since that time, (not before, nor at) the kingdom of God is preached and every man presseth into it." From all which it appears to us that those who are so strenuous in regard to water Baptism, in this day, have more regard to the obsolete ordinances of John the Baptist than the teachings of Christ, and that such indeed may be very good Baptists, but are not thereby entitled to the name or character of Christian people!

There are still other considerations in favor of the view we have taken of this subject. "Christ baptized not but his disciples," which could hardly have been the case if he had established the ordinance of water baptism. He would, in all probability, have enforced the observance of the same by practising it himself on every opportunity. St. Paul also,

"thanked God" that he had "baptized none but Crispus and Gaius and the household of Stephanus," "lest any should say he had baptized in his own name,”—a very insufficient reason, certainly, for neglecting a known and positive duty, if he had viewed it as such. He declares, moreover, that he "was not sent to baptize but to preach the Gospel."

In our humble judgment, therefore, it would be quite as well for those who have so long quarrelled about the mode of water Baptism, and the proper subjects of it, to prove first,

that it is, in truth, a Christian ordinance and of perpetual ob. ligation. This point has been taken for granted, when it is by no means easy to establish its truth, from the word of God. On this as upon other topics, however, the Universalist's creed is, "let every one be persuaded in his own mind." To his own Master let every one stand or fall.

Of the Lord's Supper.-There is some diversity of opinion among Universalists in relation to this institution. While some reject all ordinances as contrary to the spiritual char. acter of the mission of reconciliation, and as those things which the apostle commanded to "touch not, taste not, handle not, which all are to perish with the using," (Col. ii. 20, 22) others deem the ordinance of the last Supper to be of perpetual obligation upon all who take the name of Christ, and accordingly are in the habit of attending to the same, at stated periods. The writer is himself not satisfied that the ob servance of this rite is a positive commandment upon Christians, nevertheless he believes that the stated commemoration of the dying love of the Redeemer of the world is at once grateful to the pious heart, and calculated to excite new emotions of love and gratitude in the soul. He is therefore in favor of this interesting institution being observed, but would have it entirely free from all exclusiveness of spirit. When the "Lord's Table" is set, let the invitation thereto be general, but profane not the name of Christ by spreading a sectarian board and dignifying it with such an appellation, when its blessings are confined to a select few. So far as

we are certified, Universalists do not consider the ordinance of the Lord's Supper as a Sacrament, a participation in which imposes the obligation of an oath upon communicants, and invokes an awful penalty upon those who partake thereof unworthily. Such an idea seems to us rather serving to repel than to encourage the humble believer in his duty, and is so far of injurious tendency. When the ordinance is made a test of true faith and geruine piety, it has a tendency also, to nurse a spirit of self-righteousness in the human heart, which is altogether incompatible with the spirit of the Gospel. This evil can however be obviated, on the principle of open

communion, and in this light the celebration of the ordinance is regarded with increasing interest by the Universalist public.

CHAPTER VIII.

Church Government, &c.

The Universalist Denomination is governed on strictly Congregational principles-every society of believers being entirely independent in its character, and acknowledging no allegiance to Presbyteries, Synods, Conferences or Bishops. The primary assemblies are known by the title of Sorieties— in addition to which there are Associations, which are bodies composed of lay and clerical delegates from societies,―next are State Conventions, composed of delegates from Associa tions, and these Conventions send delegates to the General Convention of the United States. These bodies are posess. ed of advisory powers, being organized more for the purposes of Fellowship and as a bond of fraternal union than as Ecclesiastical Judicatories. They, however, assume it as a right, in order to guard themselves from reproach and evil commu. nications, to visit upon the heads of disorderly members a withdrawal of fellowship, which is the only penalty inflicted. The government of Societies and Churches is equally strict, as will be seen from the annexed formula of Constitution, the like of which is usually adopted.

FORM OF CONSTITUTION.

PREAMBLE.-Whereas it is the duty of every rational creature to pay his homage to the Supreme Creator and Governor of the Universe; and whereas we are permitted in this land the unrestricted liberty of conscience and right of private judgment in matters of faith and duty, and are al lowed to worship God, in whatever manner it may seem good to ourselves, we the undersigned, believing in the existence of "ONE LIVING AND TRUE GOD" whose nature is LOVE, and whose Perfections are Infinite; and confiding in his gracious purpose, as revealed to us in the Gospel of of his Son and the Scriptures of Truth, to bestow upon all