applicable. Church organization is certainly pernicious in all cases, in which its members are puffed up with the idea that they are morally better than others, merely because they belong to a church! If church membership be established as a criterion of holiness, why may they not be thus puffed up? Church membership certaintainly creates no new moral or religious obligation. It is useful only by impressing those obligations which already exist, upon the human mind in a more forcible manner. A considerable number of Universalists believe with the Quakers respecting the ordinances of Baptism and the Lord's supper: therefore they are not censurable for o mitting those ordinances. A moral discipline is maintained by many societies of Universalists, where no churches are established. In those cases the principal benefits of church organization are obtained.

Mr. P. thinks that system which holds the doctrine of eternal misery leads many to endure "reproach" for the sake of Jesus Christ." A willingness to endure reproach is not produced by the doctrine of eternal misery: for I presume all will admit that Universalists now have more reproach to endure than Presbyterians have. How often does "that system which holds the doctrine of eternal misery" or something else, induce people to float on the delirium-inspiring tide of popularity-and attempt to repair a detestable or worthless character by joining a Presbyterian church?

Mr. P. says "The more extensively it (Uni

versalism) prevails, the less there is of religious profession of any sort." Yes, profession! But what of that? Let it be remembered that, to be really religious, is one thing-to profess religion may be quite a different affair! Profession may make the most parade, but it is far less useful than genuine practical religion.

In the neighboring town (where a Universalist minister has been supported for a considerable portion of the time during several successive years where a large portion of the inhabitants are Universalists, and where they have no church members, no sacraments, no deacons, no discipline) to which Mr. P. referred--if I am not greatly mistaken, their minister does not believe in church organization &c. consequently he ought not to establish a church. If he and his followers do believe in church organization &c. and still neglect it--they disgrace themselves and injure the cause they have espoused. Generally speaking, churches are established in the "strong holds" of Universalism.

Mr. P. contrasts the Universalist congregation in Rochester, with the third Presbyterian congregation in that place. He could scarcely select a place in our country more favorable to the growth of Presbyterianism, or more unfavorable to Universalism, than Rochester. In that rapidly flourishing village, Universalism has never beea preached but very little-has scarcely obtained a permanent footing. But the great influx of inhabitants, who carried their religious prejudices with them, furnish Presbyterians with every

uild up their cause.

local peculiarities determine nothing in relation to the general prosperity of any cause. To counterbalance the circumstances which exist in Rochester, I refer to Boston, Mass. and to the New England States generally, where Universalism is rapidly supplanting Presbyterianism, and every other doctrine, which limits the saving grace of God. Mr.P. says, "You will commonly find that where Universalism prevails most, there are the fewest persons that profess religion." "This is not true. Universalists generally profess religion, as they think it ought to be professed, notwithstanding the contumely that profession brings upon them, from their bigotted and superstitious neighbors or from those, who feel it a duty to be angry, because others do not think God as angry as they do! We have the best of reasons for believing there are as few hypocrites in our denomination, as in almost any other sect of christians in this country.

2. Mr. P. says "that system which holds the doctrine of eternal punishment, leads to a life of prayer; but Universalism does not. This position is also contrary to matter of fact. Universalism does lead to a life of prayer. Prayer is an acknowledged ehristian duty, to which the sincere believer in the christian religion, will often, and most cheerfully resort. It calms the lacerated feelings of frail man-soothes and consolates the afflicted heart-and affords means for the most direct intercourse with the kind Parent of the universe, which can be enjoyed by mortals

on earth. But what is prayer? Surely it is the sincere desire of the heart, whether "uttered or unexpressed." While prayer is often and forcibly enjoined in the word of God, we shall look in the New Testament in vain for any command to observe set times for prayer in families or elsewhere. Paul exhorted his brethren to "pray without ceasing:" by which, he undoubtedly intended to inculcate the spirit of true and constant devotion. Mr. P. says very many of those who believe in the doctrine of eternal punishment do actually pray in their families morning and evening, and in the social circle, and also maintain secret devotion." Suppose they do, and then tell of it-does it not appear very much like praying to be seen of men, or to have it known amongst men that they do pray? If they gain the applause of men, "verily I say unto you they have their reward"-for that applause is evidently sought-or the public would not be so carefully informed that Presbyterians pray thus and so especially that they pray in private, but cannot keep it to themselves! God have mercy on all those who can take no comfort in religion, unless they can make a parade about it! Mr. P. admits that prayer is sometimes attended in the families of Universalists. He asks "who ever heard of a Universalist prayer meeting?" A Universalist prayer meeting and conference has been heard of, to my certain knowledge, within ten miles of Rochester. But what if Universalists did not see fit to have prayer meetings at all? Mr. P. says "you will seldom if ever, find an in

dividual, who is a Universalist, that daily retires to his closet, for the purpose of enjoying a season of private devotion." If he did, he ought not to tell of it, even though "asked" by Mr. P.

How easy it is to appear outwardly righteous unto men, and be full of hypocrisy and iniquity within. The scribes, pharisees and hypocrites of old, paraded the streets, with their long robesungodly, long faces-offering long prayers for a show and like causes produce like effects in all ages of the world. Jesus "said unto his disciples, beware of the scribes which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts; which devour widow's houses, and for a show make long prayers: the same shall receive greater damnation." A people who made "many prayers" once received the following keen rebuke from the Lord "Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with, it is iniquity even the solemn meeting, your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you; yea; when ye make many prayers, I will not hear; your hands are full of blood. Wash ye, make ye clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow."