informed and impartial minds, takes a powerful hold of those that are low and vitiated enough to be influenced by it. And then this kind of publications, like a certain quadruped, whose defence lies in his power of casting about him an offensive smell, is below responsibility. Decent men are unwilling to come in contact with such filtrations from the dregs of degraded minds; and in most cases it is advisable to suffer, and see the truth suffer all that can be inflicted through such organs, rather than defile it with the touch of such scurrility. As Michael is said not to have brought a railing accusation against the devil, because the devil was more used to railing than he, and because the devil was sure to have the last word, so a discreet man will usually refrain from making answer to such products of defiled tempers; on the ground that truth is sure to be injured while defending itself on a level with such baseThis circumstance gives the Universalists the advantage of operating undisturbed in a certain sphere, and of plying to much effect a favorite weapon of theirs.

ness.

Then there are Universalist publications of a more elevated character, less liable to these objections—such for instance as those of Mr. B. which come in such a form as not to be very attractive to the controversialist: and that for other reasons than any difficulty of replying to the arguments. The labor of exposing sophistry after sophistry, and going through volumes of arguments too frivolous to need an answer, were it not that they would have an effect on ignorant minds if left unnoticed, is not very inviting. A man must, to say the least, be led to the undertaking by other motives than an ambition to make a display of his reasoning talents, or the ambition of having the last word, to induce him to encounter such opponents. He must make up his mind to employ himself patiently in following out, and exposing multiplied perversions of the truth, and when he has done it to have his own work perverted, and subjected to the same kind of sophistical treatment, which he has labored to expose. For those who are capable of putting such crooked interpretations upon the word of God, are equally capable of perverting the reasonings of men.

If they call the master of the house Beelzebub, how much more those of his househould. This fact operates as a kind of protection to Universalist writers, while diffusing their poison through the community. By reason of this fact, together with the impression that many have, that errors so gross need no refutation, it comes to pass that while there are ten writers found to oppose errors of less magnitude, there is scarcely one who is willing to contend with this. Some indeed have the impression that it is all of no avail-that Universalists really do not believe in the inspiration of the Scriptures, and therefore cannot be influenced by any arguments drawn from them. How far this impression is founded in fact, I pretend not to say. That it extensively exists among orthodox ministers, I know. Others are kept back from discussions with those men, on the ground that every argument with them, whether successful or not, tends to increase the circulation of their books, which from the adaptation of their doctrines to depraved minds, have only to be read by minds of a certain stamp, in order to secure belief. And then in most cases, the authors of these Universalist books, are also proprietors, and derive a pecuniary profit from anything that helps their circulation, and can even afford to have their arguments refuted, since the refutation puts money in their pockets. Now though all these reasons are not sufficient to justify silence in all cases, they have had their influence, to shield these writers from many a flagellation, which otherwise they would have received.

Universalist publications, having this adaptation of character, have in these days great facilites for wide diffusion. More influence and interest are now brought to bear, to convey religious impression to the minds of the young, and the old, than in former times. And the good seed is not scattered with a more diligent hand, than the enemy employs in sowing the tares. The religious world has become the theatre of great bustle and conflict. Michael and his angels fight, and the dragon and his angels. Vast resources of learning and talent are in requisition both for and against the truth. Such facilities are had for the rapid transmission of thought, for circu

lating both the poison and its remedies, that every train of thought which a man can put in motion, of sufficient power to gain a hearing, goes on the wings of the wind from Dan to Beersheba. A man of powerful intellect, be his purpose good or bad, has only to speak and he has a nation before him to hear. And such is the interest to get a hearing both for the truth and against it, that every adaptation of mode is resorted to, and every thing that has intellect is called upon to hear, to read, and to take a stand in relation to the grave matters of religion. Ministers, the religious and irreligious, christians and infidels, are busy in their appropriate work. The fire-side, the work-shop, the farm and the counting-room, are made the scenes of religious reading and debate. In this state of things, universalist tracts and newspapers find their way into every nook and corner, where there is intellect enough to entertain them. And many minds are so balanced, as greedily to devour the poison, and reject the antidote. And the result is, that while the number of the real friends of truth are increased, the number of its decided enemies are multiplied.

There are many minds so loosely balanced, and ill-informed, that one of the most trival objections to the truth is enough to upset all its belief. Suppose a man of some little cunning, come in contact with a young man, who has never doubted of a judgment to come, and has never examined and known on what a broad and solid basis it rests, and suppose he start one of the favorite objections of the Universalists. He knows not how to meet it, since he is ignorant of the whole field of positive proof, and he knows not but that this one idea covers the whole ground. He dwells upon it-thinks there is mighty reason in it-his little mind begins to bloat with the imagined compass of it, and to count himself happy for having hit upon it, and to wonder why the world has overlooked it so long, and why so many overlook it now. Thus a suggestion that would not have the weight of a feather, with a mind acquainted with the whole subject, gives a fatal turn to his conclusions. Advantage has been taken of his ignorance, and his prepossessions secured in favor of Universalism. One little

paltry quibble, has opened a new and disastrous era in the history of an immortal being!

This result is often facilitated by the pride of reason, which is characteristic of the youthful mind. There is no man wiser in his own conceit, than is many a boy of fifteen years. And there is no soil more fit for Universalist cultivation, than that composed of ignorance and self-conceit. Seest thou a man wise in his own conceit, there is more hope of a fool than of him. As soon as the suggestion that there is no judgment begins to work, the pride of reason begins to be flattered. The strippling sophister imagines himself elevated head and shoulders, above all around him, and freed by one noble leap from a thousand vulgar superstitions. He begins to swell with selfcomplacency, and to look down upon the littleness of a world, that is weak enough to believe the Bible. In the dizziness of his elevation he seems to be floating in a flood of wisdom.

And then the strength of youthful passion goes to confirm the delusion. He finds that he has acquired a new and much desired liberty. That wonderful argument has cut him loose from a thousand grievous restraints. He stands relieved from the thought of a final judgment, and eternal retributions, and a thousand remonstrances of his conscience are silenced. A thousand impulses of his heart come up with their congratulations, and bless him for the change, and whisper-Rejoice, O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the way of thine heart, and in the sight of thine eyes, and still be assured that for all this God will not bring you into judgment. And this freedom from restraint, once acquired, will not be easily surrendered. The mind will be slow to listen again to any reasons which go to replace the dominion of a religious belief over it. And all the force which corrupt passions acquire by indulgence, will be so much accumulated resistance to reason and the word of God.

Ridicule is also an efficient means for making proselytes to Universalism. It is easier to frame a sneer than a solid argument, and it is easier for a weak mind to feel its force. The young and the unreflecting are peculiarly sensitive to the force

of ridicule. And rarely have they such attachments to religious truth, unless under the influence of the special grace of God, that they cannot be laughed out of them. And when it is considered that Universalist writers have usually been more distinguished for talents at this kind of argumentation than for any other that their books and pamphlets and periodicals abound in efforts to take advantage of this weakness of human nature, that almost all the leaders of petty universalist clubs in villages and neighborhoods, are more accustomed to blackguard than sober thought, it will be regarded as a wonder, that the mischief is not more extensive than it is.

In short were it possible to collect into one view all the causes that are operating, and all the advantages under which they operate, with all their details in full, to make the present and the rising generation a generation of Universalists-could we picture out the multi-form exposedness of the youthful mind to corrupting influences, from without and from within-the frequent and easy access which these influences have to the mass of mind-with what ominous abundance the press is pouring out the destructive lava, and in how many streams distributing it over the face of the country—as if a new volcano had been uncapped, belching out the very elements of the under world-it would be no matter of wonder, that so many are found to embrace Universalism.

How great is the responsibility of him, who is the instrument of perverting one mind from the right way, and inclining it to this error! If a new planet should be seen coming from nothing into a splendid existence before our eyes, destined to take its course with the rest till the end of time, we should be the spectators of a great and important event. But with how much more solicitude should we watch the opening character of a rational mind, while with tremulous vibrations, like the compass needle, it is shifting hither and thither to find the line of attraction! Because the being of this mind will have but just commenced, when the planets have ceased to resolve. But if this new born planet should be near us in its orbit, and we could see it to be the glad abode of life and intelligence—