great peace to men while abounding in wickedness;" if they declare, "the righteous shall not be recompensed in the earth, much less the wicked and the sinner," we admit the truth of Mr. Rand's assertion; otherwise it is calumnious and false: but the first cannot be maintained; therefore the last is evident.

A few words will place it beyond controversy, that a real active faith in the salvation of all men, would be highly influential in the suppression of crimes. The doctrine maintains that sin is man's greatest enemy; an implacable foe that must needs be destroyed for man to be blessed. So hateful and malignant is the character which Universalists ascribe to transgression, that nothing but the love of Almighty God, as revealed in the gospel of his Son, was adequate to its forgiveness or destruction. They strenuously maintain that much, very much of the evil of sin is endured in the present world, and that while men continue in it, they will suffer loss, and have reason to lament, like wicked Cain, "my punishment is greater than I can bear!" Now can the belief that God out of infinite, impartial love to sinners, sent his only begotten Son to save them from sin, because of its odious nature and dreadful consequences, lead men to continue in wickedness? If Universalism encourages men to sin because it holds forth a "punishment of limited duration," it is also true that all our wise legislative bodies, encourage the wicked to continue in sin; for the punishments they denounce, are, in duration, limited: but the last is not true; neither the first: for the Apostle saith, Rulers are a terror to evil works, and, by grace are ye saved. Unless it can be made to appear that Universalists yield to all temptations, wallow in "corruption," outstretch other professors of religion, especially Calvinists, in the commission of crimes; exhibit a "life of sin," of dishonesty, falsehood, oppression, debauchery and hatred, Mr. Rand's declaration is slanderous and indefensible. Unpleasant as it may be, we ask the public to appeal to observation and facts, and "render to all their dues."

Mr. Rand is carnestly invited to come out of the ambush from which he has shot several pointless arrows at Universalism, since he edited the "Mirror," and take the open field of fair investigation and argument, and from Scripture and reason refute the doctrine which we maintain, "that all men will be saved," and consequently, all "punishment be of limited duration." Otherwise it would not be strange if "the judgment of God" should compel him to give up the editing of the Mirror," as it did to "resign" to another, (to use his own words) "the keys of the kingdom of heaven as relates to the church" in Gorham, and to retire, "blushing and confounded," that he had "been so unfaithful."

JUDAS ISCARIOT.

6.

Regardless of the admonitory maxim of Jesus, Blessed are the merciful, for they shall obtain mercy, his professed disciples of various denominations, have condemned and sentenced "poor Judas" to perpetual infamy in time, and unending torture in eternity; and this, without taking into consideration the many palliatives to the enormity of his offence. It is the object of these remarks to induce a general revocation of the rash and unwarranted judgment of christians, that they may decide on the character and fate of Judas, on the same principles, that they would be willing to have posterity form an opinion of their own character and destination. The conduct of the apostolic traitor is given in the new testament, which we think authorizes the following observations.

1. Though Judas was wicked, his designs were more mercenary than murderous. Being avaricious, he delivered his Master into the hands of his enemies, supposing he could rescue himself from them without sustaining the least injury. This we are authorized to presume, because he so deeply relented his deed, when he saw him in the judgment-hall, and that he did not extricate himself from them.

2. That his repentance was sincere, there can be no doubt, when we admit that he went to the Jewish rulers of his own accord, confessed his guilt, asserted the innocence of Jesus-returned the money he had received, and was choaked with grief, or took vengeance on himself. When christians give as much evidence of sincere repentance, are they as willing that a world of observers should follow their uncharitable example, and call it horror of conscience? Take heed how you judge! Had Judas persisted in his deed, and slandered our blessed Lord, it would have formed a mighty weapon for Jews and infidels, and might have lighted such a flame of persecution as would have endangered the infant cause of christianity.

3. Independent of the above considerations, Judas was not the worst of men. He was only the betrayer of Jesus, whereas, we are informed of those, who were his betrayers and murderers.-Acts vii. 52. Now as Jesus was always heard, and prayed for the forgiveness of his "betrayers and murderers," can we believe he would not intercede for Judas, who was far less guilty? If the offender who repented, confessed, returned the money, defended the innocent, and condemned himself, be not pardonable, what hope is there for the present generation ?

went

4. The assertions, "I have chosen you and ordained you, [the twelve apostles] that ye should go and bring forth fruit," (John xv. 16.) and "Ye who have followed me in the regeneration-shall sit on twelve thrones," &c. (Matt. xix. 28,) are enough to convince any candid mind, that Judas had as full and unconditional a promise as any other apostle. The declaration that he to his own place," no more proves that he went to endless misery, than it does that he went to the centre of the sun. It is infinitely absurd, to suppose the divine penman would express a sentiment of such awful import, by such an indefinite phrase. His own place might mean the grave; on account of his preferring death, in the immoderation of his grief.

5. The lamentation of Jesus "It had been good for that man if he had not been born," may mean, it had been well not to have been born so soon as he was; or not to have been born of the spirit; or what is still more probable, it might be a proverbial expression, signifying the deep and lasting disgrace which he had brought upon himself. But to say the same of his existence, of which he was not the author, would be to charge God with folly. Job and Jeremiah used similar language, and even Jesus exclaimed, "Why hast thou forsaken me ?" Had he said to Judas, God hath forsaken thee, it would have implied as great a malediction as the other phrase; and, divines would have as eagerly grasped it, in evidence of his final misery. Should we adopt the manner of interpretation preferred by the enemies of Judas, we could prove he will be so unfortunate as to have them for his miserable companions. Thus: "All things come alike to all." Then, if the sentence, Depart, &c. come on poor Judas, the same things will come on all his accusers. Again: Again: "There is one event to the righteous and to the wicked." Hence, if wicked Judas is sent to hell, the righteous priests who condemn him, will meet with the same event. "As is the good so is the sinner." So if our good Calvinists, are pardoned when they repent and return the money which they have unlawfully obtained, so is the sinner Judas. "But the dead know not any thing, neither have they any more reward." Who then can prove that Judas was rewarded after he was dead? These examples are introduced to show the manner in which our opposers handle the scriptures, in order to condemn others.

6. The words of Jesus, "Those that thou hast given me I have kept, and none of them is lost but the son of perdition; that the scriptures might be fulfilled," cannot relate to any thing further, than to his having again fallen into the world, from which he was chosen; which was manifest by his avaricious and worldly spirit. His being lost, forms no objection to his final recovery, unless it can be proved, that Jesus did not come to save

that which was lost; in which case none of the scriptures would be fulfilled.. The salvation of Judas is predicated on the most firm and broad foundation of which we can conceive. Thus spake he, whose language on earth was recognized and recorded in heaven. "For I came down from heaven, not to do mine own will, but the WILL of HIM that sent me. And this is the Father's WILL which hath sent me, that of ALL which he hath given me I should lose nothing, but should raise it up at the last day." John, vi. 38, 39. The same infinite intelligence which created the stars and contrived the system of the universe, hath REVEALED A PLAN for the salvation of ALL MEN, not excepting Judas; and being of God, it cannot be overthrown. Amen.

PROGRESS OF TRUTH.

We are happy to announce to our readers, the general prosperity of the cause of Universal Salvation. The Lord of the vineyard has blessed the labors of his servants, in various sections of our country, and the understandings of many are enlightened, with the knowledge of the glory of God. In addition to the six periodical Publications, which are now circulated extensively, and read by thousands, others are proposed; one, which we have not mentioned, to be entitled "The Gospel Advocate," at Buffalo, (N. Y.) Preachers of the word are added to our numbers, Societies formed, Churches organized, and houses for public worship erected.

An elegant and costly House is building in Boston, Bulfinchstreet, the corner stone of which was laid with due ceremonies, Oct. 7, 1822; one at Cambridgeport, and one in Philadelphia. May the Lord strenghen the hands and unite the hearts of our brethren, enable them to succeed in their undertakings and enjoy the full recompence of their labors, in feasting on the heavenly manna, as dispensed by the faithful stewards in "the latter house."

Intelligence from New-York and Ohio, as proclaimed by the Herald of good news, shews that the wilderness begins to rejoice, and that his name whose right it is to rule in righteousness, shall finally be glorious, from the rising to the setting sun.

In Maine there appears to be considerable excitement and some prospect of a general revival of religion. The friends of