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 am 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.

For some time I have contemplated, in consequence of my conviction of the utter inefficiency of universalism, to go 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 possers 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 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 chance 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 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 inen 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

piety. God has made us free moral agents, and he has made us capable of obtaining a supply of worldly comforts, by the due improvement of our faculties, and of being measurably happy; but without the improvement of these faculties, we cannot secure even the common comforts of this world. So I think the religion of our Lord Jesus Christ teaches us to expect our future condition will be according to the character we form. This gives to virtue its best encouragement and brightest hopes, and to vice its most powerful restraint. It attaches the most solemn sanction to the laws of God, and binds in the strongest chains the dearest interests of men. And when we reflect that many men will break over all restraints-will neither regard the laws of honour, or humanity, the holy affections of kindred beings, the tears of the innocent, nor the love of God, the hopes of heaven nor the terrours of hell, who would wish to diminish the means of restraining the wicked?

The love of God has much in it to interest and affect the heart of a christian, but it cannot act where it is not. We might go to the pirate, or any cold, malicious, conscienceseared wretch, and preach the love of God to him, and he would still laugh, and whet the murdering knife for another victim.

make men good.— For this the aposFor this the marwhich has not this

The grand object of all religion is to For this Jesus came on earth and died. tles laboured and offered up their lives. tyrs bled. And to cherish any religion effect is to strike a fatal blow at the best interests of our race.

Sincerely and deliberately believing that such is the effect of the universalian doctrine, I appeal to the heart searching God for the purity of my motives, while I hereby publickly renounce the doctrine as unscriptural and of pernicious tendency; and I withdraw from all ecclesiastical connexion with the people called universalists. LEWIS C. TODD.

Jamestown, May 25, 1833.

2

CHAPTER II.

The Notices and Aspersions of Universalist Editors and
Preachers examined and repelled.

Notice of the Renunciation in the “Magazine and Advocate,” of Utica. By the junior Editor.

"He that is first in his own cause, seemeth just, but his neighbour cometh and searcheth him."-Prov. xviii. 17.

I do not expect to reply to any more of the aspersions of universalist editors than to vindicate myself, and my Renunciation. Having done this, I shall leave them with the publick, who have generally knowledge enough of their veracity to appreciate their statements, without much effort on my part to repel them. I did not intend to come out in any hostile form against professed universalists. And I will not say a word against any that are really friends to Christ, but I shall in this work declare many truths about a proportion of the professors of that system, especially some of its teachers. I do it from a sense of duty to myself, to God, and to mankind. Some of these men have long enjoyed the privilege of publishing to the world, every thing which a perverted understanding, and an imagination trained to the trade of sophistry could devise, about the subject of this review. And some might not be able fully to understand them without my assistance. It is now my turn to be heard in my defence.

The universalist paper at Utica is owned by Rev. D. Skinner; but he has a man by the name of A. B. Grosh in his employ as junior editor of the paper, It would seem, that this man is hired, for the purpose of writing such articles as the design of the paper requires, but which are too scurrilous for the editor. This Grosh first opened the subject of my Renunciation in that paper, thus: