had no connexion with the preceding, being taken from a different work, and should have been inserted at the conclusion of the other extracts. What was taken from Staunton ends with the words, "Committed in the human form," 5th line from the bottom of page 356. That which follows this, as inserted, is unintelligible, as it speaks of the religion of Foe as a new sect in contradistinction of that which had been before treated of, whereas it was the same. The note in page 350, was omitted in copying, but marked with a caret, and should have been printed in the text. Also, page 357, line 14 from the bottom, for pittances read penances. F. N. B.-The above named Essays have not yet arrived at this office; but we are expecting them every day. CONVERSION IN THE MINISTRY. We have just received the pleasing intelligence, that the Rev. HENRY BROWN, of Coventry, Conn. has embraced the faith of Universal grace, and is preaching the doctrine of impartial Salvation. Mr. Brown is in easy circumstances, sustains an unblemished character, is considered a gentleman of sound understanding, and good pulpit talents. MUSTARD SEED. POETRY. [SELECTED.] FADED HOURS. When life was like a summer stream, And strew'd a brighter lustre there-- And on the earth's sweet loveliness, Where light and joy and song were given, And made him so supremely blest. And I am left on earth to mourn! And I am left to drop my tears O'er memory's lone and icy urn! I shall be gathering in my pa!!. To seek enduring joys in heaven! Greek Testament, according to Griesbach, $2 50.-Greek and English do. with critical and explanatory Notes, $3 50.; Do. in boards, $3 English do. with all the Notes of the Greek and English, $1 50.-Kneeland's Lectures, delivered in Philadelphia, 75 cents.-Ballou's Eleven Sermons, delivered in Philadelphia, 50 cents.Also the American Definition and Pronouncing Spelling Books, each 25 cents.-Kneeland's Sermon on Atonement, 12 1-2 cents.-Three Easter Sermons, 18 cents.--Funeral Sermon, 12 1-2 cents.-Key to the New Orthography, 12 1-2cents. A Danish fisherman lately caught in the Baltic an enormous salmon, round the throat of Just received, and for sale ut this office, which was tied a sort of amulet, with antique An Appeal to the Public, in vindication of characters engraved thereon. The Academy Universalists and others. By S. R. Smith, of Copenhagen had declared the characters to Minister of the Second Universalist Church, be Punic, signifying "Fish, you were once my Call whill-street, Philadelphia. 12 1-2 cts. It has lately been discovered that the prisoner, but merciful as skitful, the great and white mustard seed is possessed of great powerful, Erick restores you to the sea deities; velation; in reply to the Rev. Abner KneeA series of Letters, in defence of Divine Remedical virtue in a variety of diseases-em- return thanks therefore to Odin," This is ex-land's Serious Inquiry into the authenticity of bracing dyspepsia, liver complaints, consti- pressed in five lines of poetry, below which the same, BY HOSEA BALLOU. Pastor of pation of the bowels, and indeed all stom-there is another inscription, the meaning of the Second Universalist Society in Boston.ach and bowel complaints that are not in which has not yet been discovered. It appears To which is added, A Religious Corresponflammatory. Dr. Cook, of London, has according to common report, that the salmon dence, between the Rev: Hosea Ballou, and the recently published a valuable treatise upon was first caught before the kingdoms of Nor-Rev. Dr. Joseph Buckminster, and Rev. Jothe medicinal properties of this seed. way, Denmark, and Sweden were converted to seph Walton, Pastors of Congregational ChurFrench paper. ,, Christianity. ches in Portsmouth, N. H. 87 1-2 cts. Do. do. in boards, 75 Extraordinary Discovery. "We can speak on our own knowledge," says the New-York Commercial Advertiser, "of the valuable properties of this seed taken as a medicine, and have reason to know An elm tree, recently blown down at Bury, near that several long standing and obstinate ca- Amberly Castle, containing 400 feet of timber, ses of dyspepsia have yielded to its power. was a few days since sawed across in the midst, and the subbjects are well. It is taken and when the nest of a tomtit was discovered, in a swallowed whole, without the least disa-perfect state, in which were five eggs, as fair to greeable taste. No pain whatever attends the eye as if deposited but a few days. The its silent and salutary operation, and it im-riosity, must be the growth of many years.solid mass of timber which enveloped this cuparts vigor to the whole system. "In general cases, take a table spoonful before breakfast; another an hour after dinner; and a third on going to bed." No mark could be discovered of the original English paper. do. THE OLIVE BRANCH Is printed every Saturday morning in the rear of the Bowery Hotel, corner of Pell and Bowery.-Terms: City subscribers, $2 50, payable in advance. Mail subscribers, 82 payable No subon the receipt of the first number. scription will be received for less than a year. Ten dollars from any individual will be received in full for six subscribers: the papers to be sent agreeable to direction. C. NICHOLS-PRINTER. OLIVE OLIVE BRANCH. VOL. I. || "BEHOLD PUBLISHED WEEKLY BY THE NEW-YORK UNIVERSALIST BOOK SOCIETY. HOW GOOD AND HOW PLEASANT IT IS FOR BRETHREN TO DWELL TOGETHER IN UNITY." From the Christian Intel igencer. NEW-YORK, SATURDAY, APRIL 12, 1828. I communicate the following expositions of scripture for two reasons: 1st, that, if correct, they may be communicated to the readers of the Intelligencer, and thus add a mite to the diffusion of correct knowledge of the scripture; and 2d, that, if the writers are not correct in the explanations of the original, it may elicit a correction of the error; and so come to the same conclusion. The first is transcribed from the Vermont Chronicle. The second from a volume of sermons by Rev. Joseph S. Buckminster, late of Boston. Yours, &c. B. F. W. "1. Exodus, xxxiv. 21. Six days thou shalt work, but on the seventh day thou shalt rest; in earing-time and in harvest thou shalt rest." I No. 49. temperance and patience. In the same ge- claim all intention of soliciting an argument neral English word, too, are included bro- with Mr. Kneeland, which I acknowledge therly kindness and charity; and these my utter inability to maintain. My motive two last qualities, also, are generally suppos- is solely to desire instruction from his learned to be the same. But there is not this ed remaaks on those texts and doctrinal want of discrimination in the original. The points, which 'to superficial readers at least,' word rendered virtue, here, actually means seems to create a difficulty. In Mr. Kneecourage or fortitude; temperance, here, is land's Reply, (I presume,) he says, he canproperly self-command; and, brotherly not admit that the general sentiment of Unikindness, as distinguished from charity, versalists, is founded more upon the docmeans, here, the peculiar affection of the trine of reason than scripture ;* nor that converts to their Christian brethren, in dis- reason aside from the scriptures, (reasoning tinction from universal love, the perfection only from what we know,) tecches us eterof all social virtue. nal life. In this principle I most fully conThe apostle, then addressing his converts, cur and that the evidence of a future state of as believers in the gospel, exhorts them to existence must be in the bible or no where. take the most earnest care to add to their The idea I meant to convey, was, that if the faith, or to their simple belief of the gospel, scriptures do not promise the final happiwhich, alone, was unprofitable, courage-a ness of mankind, reason teaches us that it quality very necessary in those days, when would not be congenial to the character of an open profession of Christianity was a the God of nature, who "is good to all, and dangerous, but an indispensible duty-and whose tender mercies are over all his works" to their courage, knowledge-for, at that to doom to never-ending wo, "the people time, the miracles of the apostles might pro- of his pasture, and the sheep of his hand." duce a sudden and irresistible conviction of It would be contrary to the doctrine taught the divine original of the gospel in many, who had never heard of it before, and who, therefore, had very little knowledge of its doctrines and duties; and to knowledge, self command, or an habitual control of the The plowers plowed upon my back." affections, passions and appetites: and to Ps. cxxix. 3. This will help us to under- self-command, patience under afflictions; stand 1 Sam. viii. 12. "He will set them and to patience, godliness or piety and to to ear his ground, and to reap his harvest." piety, brotherly kindness, or love of their See also Gen. xlv. 6: Deut. xxi. 4: Isa. Christian brethren; and to love of the breThese remarks may help to rec-thren, charity, or love to all men, the ultitify a mistake in Bailey's Dictionary, sixth mate point, the perfection of all moral exedition, in which earing-time is explained cellence. This view of the several qualito be harvest; notwithstanding he says, just ties is, with some slight variations, given by before very rightly, that to ear (from most commentators. the Latin arare) signifies to till or plow the ground. Tremellius and Junius translate earing-time, by, in ipsa aratione, plowingtime." It is probable many readers may consider earing-time in this passage, as referring to the time when the corn begins to appear in the ear. Lest any readers of their bible should be misled by such an interpretation, they may be informed, that earing is an old English word for plowing; and that the original Hebrew word, farash, here used, is in other passages, rendered to plow. Xxx. 24. "2. 2 Peter, i. 5-7. "Add to your faith, virtue; to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity." As this text now stands, [in the English version,] where the apostle exhorts his converts to add to their faith, virtue, and to virtue, temperance, and patienne, it would seem to be a looseness of expression, which we would not expect, because our definitions of virtue include the subsequent qualities of by our blessed Saviour Jesus Christ. He says, "Love your enemies, bless them that curse you, do good to them that hate you &c. Be ye therefore perfect, even as your Father which is in heaven is perfect." J. C. S. does not profess to know Mr. Kneeland's sentiments, any further than he has seen them published to the world, and "those supposed absurd ideas attributed to Mr K" are but his own words copied almost verbatim from the Discussion between Rev. Abner Kneeland and Rev. W. L. M'Calla; nor does J. C. S. pretend to know, nor did he say, in what form the spirit takes its flight. In page 213 of that work, Mr. K. says, "I believe, so far from the spirit's LETTER TO THE EDITOR. remaining with the body that it returus to To the Rev. Mr. Kneeland,the God who gave it; and, I ask you, can REV. SIR,-In the last number of the Ol- it go to a better place ?" Here, he plainly ive Branch which was accidently put into admits that the spirit does not remain in the my hands by a friend, I observed, with sur- grave, but goes to God, and consequently to prise the private letter which I addressed to happiness. J. C. S's inferences were, thereyou a short time since, together with a re- fore, correct. I do not perceive that my erply, signed K. Had the communication ror in the least, which was quoted by misbeen intended for the public eye, it would take from Matthew instead of Hebrews ix. have been written with more care and sent 27, at all impairs the sense; in either readto the proper place. I will not complain, ing, it goes to prove that the day of judghowever, of the impropriety of its publica- ment is in another world, or after death, tion, since it has afforded me this opportu- It should have been thus: "And as it is apnity of expressing my sentiments more fully pointed unto men once to die, but after this and of vindicating, at least a part, of what I *Mr. K. has misunderstood J. C. S.; he advanced. Before I proceed, I would dis-meant the expression to apply solely to himself. 386 the judgment." Many other similar passages might be given, as well as more of the strongest," but as Mr. Kneeland has sig nified his intention of attending to those already quoted, no more will be offered at present. In conclusion, to show that I am not hostile to the doctrine for which Mr. Kneeland contends, I would add my earnest prayer, that the time may not be far distant, when the strong holds of bigotry and superstition may be destroyed by the dissemination of truth, and the banner of universal grace float triumphantly on the walls of Zion. April 3, 1828. REPLY. J. C. S. We are perfectly aware that the first let ter of J. C. S. which we inserted in the Olive Branch was not designed for the public; yet, as it was anonymous, and the author to us unknown, thinking its publication with the remarks thereon might be useful to others, as well as himself, we took the liberty to publish it; presuming on the candor of our readers that all reasonable allowance would be made for its not having been intended We shall correct one for the public eye. cient time to write. nial There When we come to treat of the text in do who believe in a different creed. we depart out of this mortal state we are immeHebrews, we shall be able to show, that all appears nothing in the belief, that as soon as mankind are neither spoken of, nor allud-diately with Christ, that necessarily prevents ed to, in that text, unless it be in a ceremo- such a believer from loving his fellow-creaNow if it be granted, that such believers can love their fellow men, then it must be sense, being represented in the death of tures. Christ, who is the head, and in that sense, But perthe representative of every man. haps it will be as well, not only to suspend the judgment, but also dispense with any K. further remarks, until we can treat the sub ject more at length. 66 From the Universalist Magazine. TO THE EDITORS OF THE OLIVE BRANCH. granted that such love would naturally incline Brethren, I hope you will indulge me so far as to give some explanation of the following note in the 48d No. of the Olive Branch. "We are sorry to be obliged to say, that these remarks will apply to one class of Universalists, just as well-for they believe that they shall go right straight to heaven, immediately when they 5th. To my apprehension you have not only die. It may be well for such brethren that they are not very strong in the faith; not so strong but that they esteein a bird in the hand, present been guilty of stating a very great absurdity, What is this belief? It life, worth two in the bush, immortality!-EDs." but you have furnished a very good and effiThe subject on which you were animadvert- cient cause why a man of this belief should not ing awakened such sorrow in regard to "one commit even any sin. Well, what is heaven? It is "not class of Universalists," is the Calvinistic belief is this; when I die I shall immediately go to meat and drink; but righteousness, peace, and that when the elect die they "go right straight heaven. to heaven." In these animadversions you asguage furnishes, that there is nothing to prevent ces righteousness as the ultimatum of his belief idea in the above letter, and have only time sert, in the strongest terms, which our lan-joy in the Holy Ghost." Now if a man embra now to renew our promise, that we will at-one who believes he shall, (to use your terms) as the heaven to which he is bound as soon as go right straight to heaven when he dies," he dies, as the immortality which he hopes to tend to the remaining passages which have brethren, that you have done what you evident-rance of a state of holiness will not prevent been named, as soon as we can find suffi- from committing forgery and suicide. It seems, inherit, is it not absurd to say, that this assu ly intended to do; you have given it as your present acts of vice? No man can love heaTherefore to insinuate opinion that there is nothing to prevent real ven, or desire to be in it any farther than he that a belief that we shall soon be in a state of Calvinists and one class of Universalists from loves righteousness. With your indulgance, and assured of your righteousness, tends to the commission of You will farther indulge me brethren in askcandor, I will proceed to suggest some conside- crimes, is what we see no reason to justify. rations which may operate, in the mind of such believers as you have pointed out, to preventing you to show the moral difference between the belief of the "one class of Universalists," them from committing such crimes. of which you speak, and the belief which you yourselves profess? They, according to your statement, believe an immediate holiness and happiness after this mortal life ends. You, if I understand rightly, believe that when men die lently and in a senseless state, sleep until the they discontinue every sentient faculty, and si lieve that all will be made immortal, holy and resurrection; and at the resurrection you behappy. Now if you can see any moral difference in the two beliefs, or point out any difference in their moral influence, or show any conaccompanies this prescribed belief and that of siderable dissimiliarty between the hope which which an apostle speaks, where he says, "Every self, even as he is pure," you will assist my understanding. no man that hath this hope in him purifieth him a In the discussion with Mr. M'Calla, Mr. K. it is true, used the words which have been quoted; and it is his opinion still; but then the consequence, as stated by J. C. S., does not necessarily follow; namely, "and We have no consequently to happiness." evidence whatever that the spirit of man can be happy, or be even conscious of its own existence, without the body, or withou body, any more than we have, that the body can be happy without the spirit. What knowledge, or even sense, can a spirit or breath of life have, (for it is all one and the same thing-the spirit of life, or the breath of life, the same Hebrew words exactly, express both,) what knowledge or sense, breath or spirit have, except then, can it be through the medium of sensitive organs? To suppose that a spirit either has, or can have such knowledge, is contrary to all the facts we know, whereas a contrary supposition is agreeable to all the facts we know, in relation to the subject, either from experience or observation. And, where we have no authority to go upon, (and we know of none,) we certainly cannot reason, except from what we know either by our own experience or that of others. committing the above named crimes. 1st. It appears to me that nien of this belief 2d. We may reasonably deem it possible and their families so situated, that the sudden that men of this faith may be so circumstanced In your concluding remarks, respecting the death of the husband and father might be small damage to them, in respect to their temporal concerns; and the supposition, that by li-particular cases on which you wrote, you assure in many ways, besides granting them the sweets you justify yourselves on the ground that the Are orthodox are continualy harping on the dange ving the father could greatly serve their interest your readers that the occasion was painful, b of his society, is a most rersonable one. you, brethren, prepared to say that such facts rous tendency of Universalism. It is very true this sort of reasoning against Universalism fo and a due consideration of them could have no the opposers of Universalism have made use a long time. They have contended that th doctrine is demoralizing, and that there is n influence dissuasive of suicide?" 3d. I see no reason why men of this faith may not love their fellow men as well as those thing to prevent the believers of it from the commission of all sorts of crimes, especially that of suicide. But this argument has been so often refuted that its currency has really be come reduced. But brethren, it appears to me that you have endorsed it! As worthless as the bill is your names are on its back! Brethren, if it gave you as much pain to endorse this bill as it does me to see your names to it, I certainly pity you. We have often had occasion to notice deplorable instances of despair of the mercy of God, which have issued in suicide, which were evidently occasioned by a belief in the Calvinistic creed; but the supposition, that a belief in the goodness of God will lead men to sin never entered our hearts, since we have enjoyed any realizing sense of such goodness. To conclude: Brethren, if I did not believe that you were my real friends, I should not But being have called on you in this way. confident of your brotherly feelings towards me I have ventured to invite some explanation of I rethe note to which I have here referred. main your fellow laborer in the cause of truth. H. B. REMARKS. other sect. ready to lean upon it in any difficulty, as a owes to himself in preference to any other It may be said, it is his drowning man will catch at a straw) that, being whatever. for the time being, they prefer a terestrial duty to study and endeavor to promote the but why? heaven, though it should be nothing better happiness of others; granted : than an earthly inheritance; and it is with because thereby he increases his own, as Now, upon this principle, such people, and as I conceive, with such well as theirs. people only, that speculative notions in re- which I think will not be disputed, whatevligion, however erroneous, are very dange- er a man firmly believes would increase his rous. A man who has been taught by happiness, or that of his family, it is his Christ or his gospel, and imbued into his spi- right, it is his privilege, it is his bounden durit, will not be guilty of any very henious ty to perform; and it is in vain to tell him crimes, whatever may be his religious creed that it is vice or a crime, for him to do it. as it regards a future world. And I should If a man believed his happiness would be hope that this remark is as true when ap- immediately increased by leaving this city, plied to Calvinists as it is with regard to any and going to Boston, or any other place, who is authorized to say that such an act And until we can find But as it respects the truth of doctrine, as would be wrong? a mere matter of fact, it is just as true to the some express law of God against it, how can a mere speculative believer as it is to any oth-man know whether it be right or wrong, exer; for faith neither alters the nature nor cept it be by judging of what he believes Now, only the truth of doctrine; neither can an act, will be the consequences? performed from no worldly motive, done to put the word heaven, instead of Boston, and We would inform our worthy friend, obtain no earthly object whatever-an say that he can go to the former place, as "H. B." that whatever errors he may have act against which there is no law, and easily as to the latter, yea, as easily as he could discovered in the note which was the occa- which cannot be punished, be considered a kiss his hand, in a way too that he would sion of his remarks, they are the errors of crime ! What might be considered a consider perfectly justifiable, (and if he firman individual-the writer, and although he crime, under certain circumstances, and ly believed that thereby his happiness would believes that he is not alone in his senti- with a certain belief, might be view-be immediately increased, why should the ment, in this particular, yet, if he has endor-ed by others, under other circumstances, act be condemned?) What would he care sed any bill, without consulting his brethren, and with a different belief, the most what earthly people would think about it he chooses to make the error of that en- praise-worthy aet that could be performed. when he would bein heaven? What-I res dorsement all his own. If asking questions My friend will search the scriptures in vain peat the question-What is there to pre(for the whole piece alluded to, excepting to find the latter act alluded to, either call-vent him from doing such an act, but a firm the note, consists in asking questions only,) ed or considered a crime, under any circumis making assertions in the strongest terms;' stances whatever nevertheless, I should so be it I proposed those questions with a consider it a crime; why? because it can hope that some one would undertake to an- do no good, but may prevent much good swer them; and in this I have not been dis- which otherwise might be done, but were we appointed. I take this opportunity there- absolutely certain of making an immediate fore to inform my friend that I have read, and happy exchange, I would ask in what vince me that such a doctrine has not a denand duly considered, as well as I am able, does the crime consist, and by what authogerous tendency; and whether it has or not Now, 66 as a I have other reasons, clear and conclusive in all his reasons why the believers in a cer- rity do we call it a crime? tain peculiarity of doctrine, (in which I have man thinketh, so is he." What a man firm-my mind, for not believing it true. But since our friend regrets to see our no faith at present,) should not commit the ly believes, he will act, while under the incrimes alluded to; and, for aught I can see fluence of such a belief. I contend that the names on the back of a bill which he says we have endorsed, we will inform him that to the contrary, all these reasons may ope- possession of life, (under God,) and the pur- we can reciprocate in sorrow with each other. But perhaps he is not aware of the full rate as strongly with the Calvinist as with suit of happiness, is the unalienable right of the Universalist; that is, so far as the mat- every man, a right and a duty which he amount of the bill to which he has given the ter regards himself, and in relation to ano* I was thinking of a man's believing that he weight of at least the initials of his name. ther state of being, to which state alone the was going immediately to heaven (whenever he The first is a bill to which we should not subject was intended particularly to bear. should quit this earthly tenement) on the will of object, did it not, in some respects at least, God; and not of forgery, for the sake of an give. currency to the other two. I admit that neither will commit fraud on oth-earthly inheritance. This shows how the mind believes he shall go immediately to heaven ers with heavenly motives! Such an absur- may be so intensely engaged on some particu- when he dies; but still he is satisfied to redity was too absurd to be in my mind when lar subject, as to be almost blind to others, tho' main here as long as he can, to do all the I wrote the note above stated; and, of to another person they may be equally palpable. good he can while he remains, and finally laws of nature. Another man, under the course, was not aware that my words would med Universalist, in other respects, notwithstand-to fall by the hand of time, according to the influence of the same faith; but believing admit of such a construction.* But, there ing the particular trait to which I allude, or a Calvinist, will act improperly, generally speakmay be mere speculative Universalists as ing, yet this does not alter the fact that a man in it still more firmly, considering it right for well as Calvinists, who have so little faith in may commit fraud, then suicide, and go imme-him to seek the highest state of happiness, immediately, of which his nature is suscep a celestial heaven (though they are always diately to heaven if the sentiment be true. And should we admit that neither a well infor belief that the doctrine which holds out such after all the reasons are insufficient to con A man vinced. tible, forsakes the world entirely, and flies, ment perfectly distinct in your own mind, make | Do you not know that it was this immoral docas he supposes, immediately to heaven, ta- it equally plain to the understanding of your trine of universal salvation that so enraged that hearers. This faithfully done, you must next wicked people against the Son of God? If king with him as many of the object of his proceed to demonstrate that the germ of immor- they had not been persuaded that he was the affection as he can―vain infatuation! But tality is necessarily wrapped up in this faith, Saviour of all men, what in all the world could it is equally vain to talk of crime to him, and naturally grows from this hope. To do have so incensed them against him? Sir, it is when, as he believes, he is in the direct road this to the understanding of your hearer, you astonishing that you should neglect such palcan take an individual for an example. And pable truths, recorded in the soriptures, and to immediate happiness. A third has no as it is to be expected that a man knows as stand np in your desk, pronouncing a long string principle whatever: he is in pursuit of much about himself as he does about any o- of empty assertions, until you and your heaters wealth as the surest way to happiness; hether person, you may speak in the first person were weary; and after all, they were not consingular; and if it sound a little like egotism, commits fraud to obtain it; he is detected, no matter; the subject is of importance, and and is likely to be disgraced; in this state the object of infinite concern. Stand up then of mind, he becomes convinced, or thinks he boldly, and address your congregation thus:My fellow travellers to eternity, I assure you is convinced, of the truth of the theory of that I believe, without a doubt, that when my the doctrine which teaches immediate hap-mortal pilgrimage on earth is ended, I shall be piness to all at death; under the influence with Jesus the Saviour of sinners, that I shall of this theory, but being entirely void of be holy as he is holy, and happy as he is happy: and I also know, for positive certainty, that this moral principle he destroys the lives of belief and this hope work in my very soul the those he has injured, kills as many of his re-work of sin, and bring forth in my actions the lations as he can, and commits suicide upon vine law, dishonored God, or degraded human vilest abominations which ever violated the dihimself!-the bill which my friend has endorsed, if I understand him, contends, that all of these persons will go immediately to heaven when they die, the latter as well as the former, and I will not undertake to say how sorry I am that the initials "H. B." are K. endorsed on such a bill! A Letter from the Rev. Hosea Ballou, to Rev. Boston, March 29, 1828. SIR, I addressed you some time ago, on the subject of “a Mighty Fallen Spirit," of which you said not a little, in one of your sermons. In that address I endeavored to point out some of your egregious errors; and I had some hope though I confess it was but small, that you would profit by my attempt, though it was but a feeble one. In my humble opinion, it was your duty to defend the sentiments on which I then animadverted, if you were of opinion that they were either capable or worthy of defence; but what you think of them, I know not, nor do I perceive any way by which I can ascertain. I have still a mind to do you good, without the smallest expectation of receiving any thanks from you. Being informed that you recently gave out public notice that you were going to prove, in a lecture, the immoral tendency of Universalism, and having also been certified that you made the attempt on the evening of the 4th sabbath inst. March, but utterly failed in making out any thing on the subject, more than your bare assertions, accompanied with numerous gross sophisms, I thought it my duty to suggest some method by which you may better succeed in such an undertaking. There is nothing which makes a public preacher appear to a greater disadvantage than to promise a piece of work beforehand, and when the time comes to fulfil the promise, then to go to work without understanding his subject, and without any proper method of executing the undertaking, nature. Doctor, you had better make another appointment for the purpose of convincing the good, but ignorant people of this city, that immorality was never known in the world until the doctrine of universal salvation was set up and believed. And before you again attempt this necessary work, a labor so much needed, make yourself perfectly acquainted with this method which I have here recommended. Begin your task at the right end, and go on regularly; be careful that you do not forget to add the weight your hearers that all the abominable persecuof history to your conclusive arguments. Show tions which have deluged the world in blood, You will easily perceive, sir, that less than were all set on foot and carried on by universathis amounts to nothing. You certainly cannot lists. Quote history, and prove that Nero was sessed and you can easily see also, that if a by Jesus Christ; and that it was this belief know the fruits of a belief that you never pos- a believer in the final salvation of all mankind, firm belief in your salvation will not produce which caused him to set fire to the city of Rome those evil effects, the belief that others will be and lay the crime to the christians. Show, saved, could have no such effect on you. moreover, that the whole of the ten persecuHaving pointed out one method of substanti-tions which preceded the reign of Constantine, ating the fact that universalism tends to all in which many millions of professed christians manner of immorality, it may be proper to fur-lost their lives, were all carried on by universanish you with another. It is said that in your iists. But do not stop here; go on and delate discourse on this subject, you quoted no proof from scripture. This, sir, is a great pity. How happened it that you did not quote the first transgression of man, as recorded in Genesis, and show your hearers that the sole reason why Adam transgressed, was his faith in Jesus as his Saviour? And why did you neglect to demonstrate that the whole difficulty which incited Cain to murder his brother, was his firm belief that both he and his brother were embraced in the ever blessed covenant of salvation? Had you shown these things, you would not have been laughed at for your puny, puerile assertions, unaccompanied with the least shadow of proof. No, indeed, but your convinced auditors would have been weighed down with an awful solemnity, and a deep conviction of the danger there is in believing in the doctrine of salvation; and would have fled for safety to the doctrine, the moralizing doctrine, of everlasting sin and eternal condemnation! And by this time, my dear doctor, you might have elevated your voice, and even commanded fire from heaven to vindicate your reasoning, showing that the sin of Sodom and the cities of the plain, was all ow- Sir, you must not think your work is done ing to universalism; and when you had set until you prove on the other hand, that the spiforth the fiery vengeance that fell on the abom- rit of everlasting condemdation and eternal inable people for their faith in salvation from punishment, is the meek and humble spirit of sin, you might have said that you had got be-Jesus; that it is the spirit of charity, which suffore your story, and, by way of a parenthesis, fereth long and is kind; that such as believe in given your hearers to understand that no other endless punishment are so tender hearted that sin was the occasion of the drowning of the old they would rather suffer death, in the most cruel manner, than to persecute others. I beg you not to forget to state the fact, that John Calvin would never have put Dr. Servetus to death, in so cruel a manner, had not Calvin been a universalist. world. 1st, Then, let us distinctly understand what How can you account, sir, for your neglect is to be proved. It is this: immortality pro- on this all important occasion, to instance the ceeds from a belief that all mankind will even-horrid murder of the Lord and Life and Glory, tually be made holy, happy beings, through the by the abominable High Priest of the Jews and mediation of the Lamb of God, who taketh a- the hypocritical Scribes and Pharisees, with, way the sin of the world. Having this state- the whole estate of the elders of the nation? monstrate your subject, by showing that all the persecutions practised by christians, against christians, were entirely owing to a belief that finally all mankind will be holy and happy.Give your hearers, sir, to know that the Roman Inquisition is, and always has been, an engine of universalism; and after you make them understand that more than fifty millions of protestants have been put to death by those abominable believers in universel salvation, go on and prove from history, that all the persecutions which have been carried on by the protestants, were owing to their belief that God is good and gracious to all mankind, and will finally make all holy and happy. I beg you would not forget that those who hung the Quakers in Salem were universalists. Make this truth known to your hearers, and assure them that the very spirit of universal grace is the spirit of persecution. Show the.n, also, that all the crimes which have been committed in our country, and for which many have been executed, were all committed by universalists; and that there is not now a criminal in confinement, who is not a believer in this demoralizing doctrine. Yours, &c. HOSEA BALLOU. |