out with a vengeance on me for saying so muchi; but if they must, they must-I never shrink from the convictions of right. If any man of sense can read Balfour's Essays, and other writings which I could name, and not be convinced, universalism, I conceive to be opposed to the unrarnished word of God, as will appear in the third chapter of this work. And every attempt to make the scriptures teach it, only tends to lessen the confidence of men, in the authority and unequivocal language of divine revelation; and to increase unbelievers, and multiply opposers to religion; and to break the strongest chains which bind the corrupt, and save the innocent from the perjury, perfidy, and crimes of others. This is the reason why I think it would be fairer or better for mankind and for posterity, if the advocates of that doctrine would openly espouse deisn. For I do not believe, that by preaching open infidelity, they could undermine the christian faith, and increase hostility to religion as fast as they do now. I think it impossible to look over the country, and trace universalism in any place where it prevails to any extent, and not be satisfied of this truth. Many professed universalists have told me, at different times, that they only supported universalism as a means of putting down superstition, (revealed religion.) Many preachers take a kind of dark course on the subject of future punishment. They preach present punishment; and all their common arguments are calculated to induce a belief that punishment must be here and no where else. Yet they do not say but there may be punishment in a future state! Hence, while they teach ultra universalism in ali its material features, they hold in reserve, the advantage of taking shelter under restorationism, whenever they are met with Scriptures in debate, which they cannot evade, and which they must allow to teach future punishment.

Mr. Kneeland was for years a learned and eminent universalist teacher. He became an Atheist; and says, that the fundamental principles, taught by modern universalists and himself, are the same. That the elements of his system are all found in their arguments. That the principal universalist writers and teachers are engaged in the saine great work that he is, viz: to bring, mankind out of superstition into reason and nature. He claims the honour of acting openly and honestly in promoting the same results, which he says his universalist coadjutors are promoting in their own way. I am informed by a reputable gentleman from Boston that universalist societies in that region open their temples, and pay him for his instructions on atheism, or pantheism, which is substantially the same thing. Universalist preachers, whether honest themselves or not, hold up to the people an inefficient religion-a religion that never harrows up the guilty conscience, that never made a guilty nerve to tremble. They philosophise and speculate, until they bring their hearers into a habit of doubting-and they generally doubt on, till nothing is undoubted to them, except that pricstcraft is the principal evil in the world! This fact is now well known to almost the whole community. Universalist preachers may have good motives of action; but their professed followers generally look upon them as counteracting revealed religion. They have

that materialism and atheism are at the bottom, he can do what I cannot. And I am not accustomed to shrink from an open avowal of my conclusions on account of the frowns or smiles of my fellow beings. What have I on earth to fear? In a few days I shall be in another world! And so will be the multitudes that now rage and clamour about opinions. The only object, then, worthy of me or any other man, is to do something that will gild the way from earth with peace; and leave with our children some salutary principles to guide them safely amidst the temptations of the world.

I do not intend here to discuss the subject of future punishment, though it is not impossible I may do it hereafter. Suffice it to say, I know of no argument against eternal punishment that can be drawn from the fair construction of the Scriptures. And as to the conclusions drawn from known facts, they are as much in favour of the hypothesis as against it.

Some have pretended that, as I have said and written so much for universal salvation, I have no right to come out against it now. I clung to the system as long as I conscientiously could; and having seen more and more, and reflected more and more on the subject, and its relations and tendencies, I am fully satisfied that I ought to abandon it. It must be because I know more than I once did, or less.

Some time in the last winter, I received of Mr. Gillet, Bishop Horne's evidences of revealed religion. I read it with increasing avidity. It was the first work I had ever read in proof of the divine authority of the Bible. Every objection that ever I thought of, and many more, were there conclusively answered. The Scriptures were supported by thousands of such admirers, who assume the name of universalists, laugh at their wit, and chuckle at their perversions of scripture, yet those admirers well know their instructions to be rapidly undermining the christian faith. They suppose such to be the object of universalism, Infidelity has been extended in the state of New York and New England by that means to a great extent.

evidence that both astonished and overwhelmed my whole mind. I thanked God that I had seen the work.

What have been my experimental impressions since, it may not be necessary to relate at this time.

The idea of separating myself from those who have been my friends, has been indeed a subject of exquisite feeling. But when contrasted with the sense of duty, there was no alternative. Those whose friendship is worth retaining will not be the less friendly because I pursue the course which my judgement dictates and my conscience approves. From what I have already seen and heard, I have reason to expect my motives will be assailed. Those men whose own motives are mercenary will impute such to me. I ani now prepared in the strength of the Lord Jesus to bear whatever of calumny or reviling this act may call into being.

And I hope to possess a disposition to forgive all such uncharitable aspersions, as will grow out of the same dark prejudices and anti-christian animosities, which I have felt and cherished with blind and devoted infatuation. May that God whose free grace is as a river, forgive them and me, and bring them ultimately, by the efficiency of his spirit, to see and feel the power and truth of the religion of Christ.

2

For some time I have contemplated, in consequence of my conviction of the utter inefficiency of universalism, to да into private business, and retire from all publick life.Were it not for the sweeping prevalence of infidelity, which I deprecate as subversive of the most important interests of men, I think still it would be my choice. But on the whole, I have concluded to follow the still small voice of the Deity, to go where that directs and do what that requires.

For me to doubt that God has exerted a special influence over my views and feelings for some time past, would be to doubt the evidence of my own sensations. And although these may be fallacious, yet no one can safely disregard what he is made to feel.

If any are astonished at the course I have taken they are no more astonished than I am. It has been brought about gradually to be sure, but by the invisible action of agents over which I had no control. If I am to blame for my present impressions, I am as much to blame because the sun shines.

It has been said and will be reiterated through the country, and I may be thus noticed in the universalist publications, that my object is popularity. I do not say that they are actuated by such motives, but admit that they are probably as honest as I have been. And if they really posse the charity for which they claim distinction, they will not insinuate any such thing of me. If I have been any way distinguished as a lover of popularity, or if indeed my present course was a very popular one, there might be some small ground for such a suspicion, though no ground for such a charge. But this is not true, as I am able to show that I have recently rejected opportunities to secure a much greater cliance of popularity than I can over expect from this course. If it shall be said that my object is money, I shall be able to exhibit facts, such as would satisfy any candid mind that it is not the case. I can show that I have pursued a course in my own paper, which I anticipated would subject me to a serious loss. I can also show that for some time past I have had inducements of a pecuniary kind held out to me as a promulgator of universalism far greater than I can ever expect from any other connexion. If all this does not satisfy, which kind Providence has granted me, as I think, for that express purpose, and many think me yet in reality a universalist, professing another sentiment for mercenary purposes, let them consider that this is only saying, that universalism has so little influence over its disciples, that they may profess any thing else for popularity or money! Which would be only another argument why I ought to abandon it.

However, none will impute to me such motives of action,

except such as know of no other motives of action-that have no principles,-no affections-and that never dreamed of doing any thing because it was right! And those who make such insinuations are always those very men whose sole object in their business is professedly money, just as if I had not as good a right to pursue my worldly interests, as other men!

I acknowledge that I have motives of action, but I deny that the expectation of either money or popular applause has any part in this business.

But I have heard men say that Paul and Peter subjected themselves to a whole life of suffering, and death itself, for the purpose of making money! From such men I expect

neither justice nor mercy!

Such as never act from pure

and good motives are very apt to think others do not.Men who are seldom sincere are apt to suspect the sincerity of others. Men who despise the Bible are apt to think others must despise it too, and such as hate religion will think others must, and will hate them if they do not.

Let it not be thought that I consider this step of mine of trifling consequence. I have approached it with the most deliberate consideration. Neither do I despise the feelings of hundreds of good friends who will feel tenderly and grievously affected with this annunciation. There are honest and good universalists. Such will feel astonished and grieved. For them I could drop a tear, but I could not refrain from this act, and still be worthy of their regard.So I feel, and so I must act or be a slave. God has willed that it should be so; yet let it not be supposed that I feel no affection for good universalists. I believe there are many such who will go to heaven, though I believe not that the sentiment generally makes men better. Men are not to be punished at all for being universalists, but only for wicked actions. My objections to universalism are founded mainly upon the fact of its inefficiency to reform the wicked, and to promote the growth and living energy of vital