The true ministry. Not set to watch for souls. the community to a deep concern for their future wellbeing. It is easy to account for the fact that they undertake no mission to heathen lands, nor attempt to establish themselves among the aborigines of our own neighborhood. They ridicule the gospel-ministry— men whose shoe-latchets they are unworthy to looseas visionary fanatics. "Nor is it the work of the true gospel-ministry," says their oracle, (Parables, p. 36,) "to initiate mankind into any scheme by which they may secure to themselves the love, favor, or mercy of God; or whereby they may obtain an heirship with the sons of God.” None are true ministers but they. "When the preacher forgets Christ, and preaches, exhorts, and warns the people to secure an interest in Christ, and sets forth the awful consequences of neglect, he is very far from being a faithful and true witness." Do you hear that, Paul? How could you be so unfaithful as to ask that searching question-" How shall we escape, if we neglect so great salvation?" and to utter so many other warnings against those who reject the gospel? The "true and faithful witness," Hosea Ballou, takes rank before you. Henceforth, men will ask, not 'What does Paul say?' but- What says Hosea ?' Hear, too, how Walter Balfour, the perfection of learning, condemns those of us who fear that the blood of our fellow-sinners may be required at our hands."It is a false notion, ( Essays,' p. 31,) that ministers are appointed to watch over the immortal souls of their hearers, and if any of them should go to hell through Missions exploded. No matter how a man dies. their carelessness, they have to give an accouut of this in a day of general judgment at the end of this world." This he says in the very face of that declaration of Paul," They watch for your souls as they that must give account." But what is Paul to him? Is not Walter the wisest of the two? Has he not had the advantage of the noon-day light of the 19th century? Paul was brought up at the feet of Gamaliel ; but 1; Walter sat under the shadow of Hosea himself. “as For this reason he is able also to see through the folly of sending missionaries to the heathen to save their souls from hell. "So far," he says, (p. 113,)" as the object of missions is to save immortal souls from an endless hell, or any punishment whatever in a disembodied state, a final end is put to all missionary zeal and exertion. What immense sums have been expended in endeavoring to accomplish what never needed to be done! The object proposed is entirely imaginary, and it is high time a stop should be put to this soul-saving business, and the zeal and money expended turned into a better channel.” With these men, it is no matter whether a man dies happy or not, though they are continually trying to impose their creed upon the community by long stories about Universalists who have died in peace. Mr. Balfour says, (p. 117,) " If my views are correct, people's anxieties and fears, relative to the condition of their souls after death, are for ever put to rest. Men have been taught that their immortal souls must go to heaven or hell at death. To die right then, must be Judicial oaths preposterous. Nero will fare as well as Paul. the first object of concern.' "Their minds are directed (p. 118,) to a mere heathen notion, and no wonder it should give little solid satisfaction, either in life or death." How lamentably, criminally, and stupidly ignorant, according to these men, must the Christian world be, of the very first principles of religion! What folly is it to administer an oath in a court of justice, if the actions of this life have nothing to do with another world! Or what need a Universalist care for such an oath ?— Most men expect that they will be either better or worse in another state of being, for their conduct in this. But this is all wrong, if this life is not a state of probation. In that case, John, the beloved disciple, and Judas, will be exactly on a par in the future world. Paul will fare no better than Nero. Godliness hath promise of the life to come no more than ungodliness. Apostates will receive the crown of life just as well as those who are faithful unto death; and they that hate God as truly as they that love him. They that turn many to righteousness will shine as the stars forever and ever, and so will they that are ringleaders in dissipation and crime; "Live as you please, yours is th' immortal prize." And are there found, in this community, men who, with the Bible in their hands, stand up and proclaim all this as Christianity—the religion of Jesus of Nazareth ?—And do they think that we are all such simpletons, and have such confidence in their superior dis Presumption. Who will hear them. cernment and piety, that we will all run after the:n like a flock of sheep? Hearers they will find undoubtedly; for we are told that "the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." Such hearers they may and will continue to have. But the world must run back into barbarism again, before a creed, that so outrages the plainest teachings of the Bible, and common sense, can obtain universal' credence. CHAPTER XVII. FAITH NOT NECESSARY TO FUTURE HAPPINESS. Future happiness not dependent on faith-Faith is simple belief in evidence-Faith not distinguished into various kinds -Religion here not necessary to happiness hereafter-Faith not necessary to justification—Universalism aims only to do men good here-Their indifference to the woes of the hea then- Have much the same anxiety as the apostles had—But never show it. "What signifies his barren shine But ne'er a word o' FAITH in That's right that day."-BURNS. Ir it be admitted, that what we do in this world has nothing to do with our condition in another, as Universalism maintains, then, it follows without doubt that, so far as a future state is concerned, it matters not what we believe. A man is none the better for another world by believing Universalism, or Orthodoxy-Christianity, or Infidelity. He may be a Deist, an Atheist, Pagan; and yet fare just as well in the resurrection-state, as though he were a Christian. The conse or a |