UNIVERSALISTS believe in ONE GOD-not a trinity of Gods.

2. They believe God to be the Father of mankind, hence all are his children, and that neither life nor death, time nor eternity, can sever that relation.

3. They believe God is good, merciful, just to all, and ever will be.

4. They believe God is the Governor of the universe, and that all men are amenable to his law; if they do well they are rewarded, if ill, punished, but that he will not torment eternally for the sins of this brief life.

5. They believe salvation is through faith and works-not Jewish works of the law, but Christian works.

6. They believe salvation is from sin, corruption and spiritual deathnot from an endless hell, or the wrath of God, who is love.

7. ...y believe men should love God because he loves them; be truthful from the love of truth; just and honest from the love of justice and honesty-not from fear of eternal woe.

8. They believe God will have all men to be saved, and being unchangeable that ever will be his will, hence will not shut up millions in hell forever God must change first, but that is impossible.

9. They believe the Bible contains a record of God's revelation to man-not that every word of it is a revelation.

10. They also believe God is now revealing himself through man. and through all nature.

II. They belie Jesus is the Son of God and savior of the world the he was God manifested in the flesh, and is the Way, the Truth, and the Life.

12. They believe man in his

essential nature is in the divine image, and that when the house he

now lives in returns to dust, he returns to God. Returning to dust is death; returning to God is the resurrection. Earth claims its own; heaven claims its own.

13. They believe that in heaven there are "many mansions," and that each goes to his own place. As the sun, moon and stars differ in glory, so with mankind in the "many mansions," and that these differences there result from the life lived here.

14. They believe that this view of the results of our earth-life tends to make men live righteously, godly, divinely.

15. They believe men are depraved by practice, not by nature, and there is good in all.

16. They believe that finally, depravity will yield to purity, sin to holiness, error to truth, damnation to salvation, death to life, hell to heaven, and God will be all in all. Amen.

17. They believe men are now and ever will be free agents.

18. They believe God calls on all now, and ever will call on all, to come up higher, higher, higher, and that all should strive to think higher, act higher, live higher-be Christ-like in spirit and character.

19. They believe all will finally heed the divine mandate, and walk in the ways of salvation.

20. They believe all should be Christians every day of the week, and in all the vocations and relations of life - Christian fathers, mothers, husbands, wives, brothers, sisters, neighbors, citizens-Christian preachers, lawyers, doctors, merchants, mechanics, farmers, etc.

This is the sum and substance of their FAITH; and is it not Christian, reasonable, philosophical? Study it, believe it, practice it, and God will bless you now and forever.

CHICAGO, ILL.

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VOL. XXXIII.

THE JOHNSTOWN DISASTER AND

ORTHODOXY.

BY REV. E. M. CLARK.

[The following is a portion of a correspondence passing between myself and a brother who belongs to the Baptist church.]

Before I come down to your letter I wish to say a few words on the correspondence in the Standard concerning the Johnstown disaster. I refer to the article by Rev. Mr. Grose, and as I read his description of the awfulness of the disaster at Johnstown I could not avoid contrasting that disaster with another, which both yourself and the correspondent believe in And I wondered, as I read, if your thoughts night not have run in pretty much the same channel with mine while you were reading it. But, knowing as I do, that you Orthodox are not given to thinking on these things in any serious mood, it occurred to me that I would better call your attention to them now, lest they might have escaped your notice at the time.

Here is one passage. "The truth is," says Br. Grose, "that the heart and mind alike stagger and refuse to

reach anything like REALIZATION of SUCH A CALAMITY. Fortunately. For, were it not so, THE SURVIVORS WOULD BE INSANE to-day and many others who have for days been recovering their dead and preparing their disfigured bodies for decent burial coULD NOT STAND THE STRAIN."

True, thought I; and I said to myself as I read this, if such a calamity, here on earth is beyond "realization,' if "the heart and mind alike staggers and refuses to reach anything like a realization of such a calamity," and if they were to entertain a just realization of it "the survivors would be insane" and others "could not stand the strain thus put upon them; what, O what will be, what must be the effect upon the saved (the survivors) in the great day of doom when they see, not a temporal, not a passing, not a momentary calamity like that at Johnstown sweep away their friends and relatives for a little while, but a calamity whose end no language can fully tell, for it is (as you claim) endless-NO END TO IT AT ALL! And, I wondered in my mind if you or Br. Grose or any one else who may chance to escape that calamity will have a

friend send you a message, as Br. Grose says W. C. Bitting of New York sent him, viz: "Send $300 to the Baptist pastor Johnstown and draw on me"? What a grand act that was of the New York pastor and how it must have rejoiced Br. Grose's heart to be able to comply! There was much of Christ in that telegram. But, just think now-when Br. Bitting stands on the right hand in the day of doom and beholds some of his fellow-men on the left, equally as good perhaps as the majority of the Johnstown sufferers, he will neither send a message to anyone else to go nor will he himself go to turn so much as one finger to alleviate the sufferings of those in hell or to palliate the anguish of the "survivors" of that awful calamity! Had you thought of this? I fear not. Did not your heart go out to the Johns

town sufferers? You need not answer for I know it did; and thousands of dollars, had you possessed wealth, would have been subject to their order, and you would not have asked any questions about whether or not they had been apostolically baptized in order to know whether they were your brethren.

Well, when that great calamity of calamities shall come, as come it will if your doctrine is true, what do you think will you have any sympathy for the unsaved? will you be willing to do as much for them as you were willing to do for Johnstown? Your heart says, "Yes, and more," but your creed says, "No, not as much;" and thus you are divided against yourself. My heart says yes, too, and my creed says yes also; and not only so but it also tells me that God will send me to relieve every pang I can, and then assures me that if I cannot do it alone he will send me a legion of angels to assist me. That's the difference between your creed

and mine.

Yours shuts your heart's best sympathies outright where they will be of the greatest good, while mine takes the whole heart, mind, soul and strength and utilizes them for the salvation of those sinners for whom Christ died. Which of these two faiths is worth most to a perishing soul?

But, another thought. If those temporal sufferings which Br. Grose had the power to (partially at least) relieve are of such magnitude that to realize them is to be driven to insanity, what must be the effect upon the "survivors" of that indescribab.y endless calamity-ENDLESS SUFFERING? Just multiply the Johnstown calamity by infinity and see what you have.

Again. If, as Br. Grose says, it is fortunate for the Johnstown sufferers that "the "survivors" could not realize the magnitude of their calamity, and that their inability to do so was the only hope of their sanity, may it not be that God will work a miracle and impose the same impediment on that great and awful day of doom to prevent the damned in hell from going crazy and so remaining forever? But, just think (in the event he should not do so) of the spectacle of that God whom Christ taught us to call "OUR FATHER" punishing punishing a lot of crazy children forever and ever! All human laws exempt idiots and insane persons from punishment, and we applaud such exemptions as just and equitable. equitable. Here is another passage. "Having the purpose AND A CHANCE TO HELP SOME ONE kept me to the reality. THE NECESSITY TO WORK, TO KEEP GOING, WAS THE SALVATION OF THE SURVIVORS." The clear inference is that, if he had had no "purpose," or if he had had "the purpose,` but was debarred and forever shut out of a chance to help some one." if he could have done nothing to re