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band, (he being unconverted and an unbeliever.) He, on his part, had often suspected fraudulent dealings for pious purposes. One day whilst his wife was preparing for attendance on W's. preaching, he observed with great care, and endeavored to call her attention from her room into another part of the house, on some business. Going immediately to her bureau, he saw a folded paper, and on opening it, found three pieces of gold, which he exchanged for three Scotch pennies, leaving the paper folded as before. The woman hastening to meeting, carried the paper without examination, and after service, put it into Mr. W's. hand, who, on her departure, opened the paper, and beholding its contents, sent after the woman. On her return, he asked if she intended to insult him, by giving him three pence, rolled in a paper. She affirmed she gave him three half guineas. He denied, she affirmed, till both became somewhat choleric. band has often told me you were a fox, and now I believe him.' "Ah!' said the woman, my husShe abandoned Methodism, and lived, ever after, agreeably with her husband.

If any ask, is not the description you have given of Methodism tinctured with prejudice? I answer, I believe not. If it be again demanded, does the above description include all Methodists? I answer no; for there is no general rule without exceptions. But when we describe a country, we do not draw the picture of its national character from its nobility and its literati; for this would be as incorrect, as to represent all Israel the worshippers of the true God in the days of Elijah, because there were seven thousand who had not bowed the knee to Baal. The general character of a country or sect is its true character, by which it ought ever to be represented. Should, however, Methodism emancipate itself from former follies, and ever attain to mens sana in corpore sano, it will then be no longer liable to former objections. Nor should it be supposed that many good men of decent education, who have patronized Methodism, are subject to its infectious or contagious influence; but as far as they have drunk into its spirit, their character has become more or less depreciated. May God in mercy deliver mankind from fanaticism: for there can be no thought too wicked, no action too base, for the frantic enthusiast!

This account of false religion, may induce some to imagine the writer unfavorable to true religion: but blessed be God, it is not SO. From ligo, to tie or bind, is derived religo, to rebind, or place under a more powerful restraint; and hence the English word religion, which is that moral obligation under which the Divine benevolence has placed the whole human offspring. From the Divine goodness to us and the desire of our own happiness, result reciprocal good will and beneficence among mankind. With this view of the subject, it is easy to perceive the force and propriety of the doctrine taught by Jesus and Paul, namely: "love is the fulfilling of the law." Love to God for his goodness, love to one

another, which causes us to abound in every good word and work: for, saith Paul, “love worketh no ill." "Is gratitude,” said Lord Chatham, in the number of a man's virtues? If it is, the highest benefactor demands the warmest returns of gratitude, love and praise; ingratum qui dixerit omnia dixit. If a man want this virtue, where there are infinite obligations to excite and quicken it, he will be likely to want all others towards his fellow creatures, whose utmost gifts are poor, compared with those which he daily receives at the hands of his never-failing, Almighty friend. Cherish true religion as preciously, as you will fly, with abhorrence and contempt, superstition and enthusiasm. The first is the perfection and glory of the human nature: the two last, its depravation and disgrace."

Whoever would be religious, must learn to do justly, love mercy, and walk humbly with God.* Do justly, by the exercise of that impartial equity to all men which we would that they should manifest unto us; never approving of fraud or deception in ourselves, which we disapprove in others. Loving mercy, by the prompt and cheerful performance of every kind, benevolent and charitable action to which we may be called by the ties of consanguinity, or by the mistakes and misfortunes of others: in all cases exercising pity and forgiveness towards all men, in all situations; and judging of the nature and extent of that mercy and forbearance which we owe to them, by placing ourselves in their circumstances, and suffering ourselves to be governed by the influence of sympathy, and the example of our blessed Master. Walking humbly with God, by remembering our infinite obligations to him, our continual dependence on his providence, our unworthiness and rebellion; and by manifesting our sense of his favor and our dependance, by thankful praise and humble prayer; never repining at any occurrence of providence, knowing that all events are under the guidance of unerring wisdom and parental care.

1

Here a small digression may be admissible, relative to concerns of a domestic nature. On August 10, 1822, being the second Sabbath after my arrival at Philadelphia, on my way to preach at Kensington, I was introduced to the family of the late Ross Thomson, Attorney at Law, then residing in the Northern Liberties; and as they were of Irish extraction, I had reason to believe them a branch of my own family. Hence an intimate friendship was soon formed, which shortly after resulted in a still more intimate alliance. On the twelfth day of the following October, I was married, by the Rev. Henry King, to EMELINE MARIA VESIE THOMSON, the amiable daughter of said Ross Thomson, then aged nineteen years. Of her was born to me, in the vicinity of Rochester, N Y. March 6, 1824, Elizabeth Mary Thompson, so called from Elizabeth, the name of my mother and fourth sister; and Mary,↑

* Micab, 6, 8. The reader is requested to correct the mistake in page 9th line 16th, and instead of "Mary," read "Elizabeth,"

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the name of my second sister, and also the name of the mother of EMELINE MARIA VESIE. Unto us was also born in Philadelphia, January 16, 1826, John Samuel Ross Thompson. These constitute the present number of my family, whom I commend to the protection and favor of Heaven; earnestly praying they may be blessed, and rendered, by the kind providence of God, both useful and ornamental to society.

Believing I might serve the cause of truth more effectually in some other district than at Philadelphia, I resolved to leave that city. In the beginning of 1823, I had published a pamphlet entitled "Unitarianism the religion of Jesus," which seemed to augment my crime, and increase the popular prejudice. On the evening before my departure, the Second Universalist Society, for whom I had preached some time, presented the following testimonial.

The official members of the Second Universalist Society in Philadelphia, certify that the Rev. John Samuel Thompson has conducted himself with propriety, since he came to this city. After he became a Universalist, his former friends, who seem to have become his enemies, merely on account of his change of setiments, made several efforts to injure his character, and prevent his usefulness as a minister; but his moral conduct always appeared to us correct and regular; and his ministry here has been acceptable, and respectfully attended.

Attest,

Philadelphia, March 4, 1823.

JOHN CRAVEN, Sec'y.

Having arrived at New-York, I was agreeably struck with the contrast. The appearance of the city, the extent of business, and the open and friendly address of the inhabitants, induce the foreigner to think he has again crossed the Atlantic, and entered on a different nation from that which he had contemplated at Philadelphia. After a few day's delay at this city, I visited New-Haven, where I preached several times in the State House, and had a'rencounter with the obedientes ventri of Yale-College, who ap peared as ill adapted to manage a Theological thesis, as their dogmatical professor. Alas! what time is lost in the seminaries, in straining at gnats and swallowing camels. Whilst the student often thinks himself fully qualified for that office to which he aspires, he sometimes feels, to his great dissatisfaction, that he has been spending his strength for nought and laboring in vain.

Returning to New-York, I made a tour to the West, as far as Buffalo, preaching the Gospel in most of the villages, which seemed to them as a first message. Scarcely any place west of NewHartford, had ever heard the doctrine of grace. Salvation by works, or purgatorial purification, appeared to constitute the perfection of their knowledge in the Gospel. The professors of Universalism, in general, stood upon the same foundation on which

I rested when I left Europe. But believing I had greatly profited by the discussions at Philadelphia, I could not but wish that others might attain the like deliverance. I therefore preached in every place of importance between Philadelphia and Buffalo, on the doctrine of future punishment, founded on the supposition of a local hell. and a resurrection of animal beings. My desire was to expose my sentiments to the most rigorous investigation; and if any person could present any reasonable objection, to allow it full weight. But alas! mystery Babylon, built on a family of corporeal and sensual gods, and baneful partiality, erected on the fables of Elysian fields and Pluto's kingdom, were, on every trial, found as destitute of evidence, as the Theogony of Hesiod or the tribunal of Minas. And though many laymen and clergymen, who made the experiment of a comparison of opinions, do still, at least, profess to believe their former sentiments, yet they could not but feel extremely disappointed. Conviction, however, is useless for the vast majority of mankind, who have neither honesty to avow nor courage to defend. But I feel content. It would grieve me to obtain such men for disciples, who, like Esau, sell every day their birthright for a mess of pottage. Preaching at Canandaigua May 25, to a large congregation of all denominations, none of whom knew my sect or opinions, till they learned them from my discourse, I asked the audience, why the doctrine of the Devil had been so much valued by the theologians and those who have been esteemed evangelical preachers? and thus answered: "These men have no doubt observed that certain birds never seek to domiciliate with man, unless pursued by the hawk, aud having painted their God in such a hideous form, that none could desire him, they believed it necessary to set the Devil after the Christians, to chase them home to heaven!" This remark pleased a part of the congregation very much; and made the worshippers of Baal groan in spirit, being burdened for fear the honor of his satanic majesty would come into disrepute.

Preaching concerning the bad tendency of a doctrine, at Buffalo, June 6, I asked could any conceive of a more abandoned character than that despicable wretch, who traversing the streets, uttered, against any of his fellow creatures, the horrid imprecation, God d-n your soul! Surely not. Bnt who taught the man to use such expressions? Evangelical Preachers! Yes, Evangelical Preachers first cursed men to hell in the pulpit, and these vile beings curse them in the streets. Whether then are the preachers in the pulpits, or the vile characters in the streets most to blame? Certainly the Preachers! For if God does what they say, to those who offend him, we have as good a right to act similarly towards those who offend us? All religion consists in imitation of God. If men wish cursing to be banished from the *For this purpose, I have an hundred times, publicly challenged to the contest the advocates of misery, in another state of existence.

streets, let them first banish it from the sacred desk! If God do not forgive those who offend him, how can he ask us to forgive those who offend us? To resolve these queries by a reference to Divine sovereignty, is to make the case worse: for it only represents God the greater tyrant, in proportion to his illimitable power, and hides from view his goodness, justice, and mercy, which are as unbounded as his power. Therefore, just as sure as the vilest cursings are offensive to the ear of a pious and sober man, just so sure are the doctrines of Hell and the Devil injurious, false, and blasphemous.

Returning from Buffalo, I visited West Bloomfield, where I experienced much friendship, at the house of Elias D. Wight, who, in company with a few others, engaged me to preach a few months, in that vicinity. During this time I preached occasionally at Richmond and Livonia, and formed a Society, of which John Adams and Joshua Philips are worthy members. About this time I had a public controversy with some methodist preachers, an abstract of which was then published, and is here inserted in the form of a dialogue. Though in that part between me and Mr. Williams, each had fifteen minutes allowed to reply, yet nothing is here presented, but an answer, in a few words, containing the substance of what was said, taken from minutes of the discussion.

Richmond, (Ont.) August 10. While preaching from 1 John iv. 14, I cited 1 Tim. iv. 10. The Rev. Mr. Wright, Methodist Minister, being present, interrupted me by citing, with peculiar emphasis, the last part of the verse. I turned and said to him, Sir, you are either ignorant of the language or doctrine of the Apostle, for Paul hath plainly asserted, "God is the Saviour of all men," which proposition is true, and independent of the second in the text, viz: "especially of them that believe." then observed to the congregation, I feared no consequences, if any gentleman was prepared to address men with greater advantage to the interests of truth and piety, I would immediately yield, being persuaded that none could successfully contradict my discourse, otherwise than by proving the apostles false teach

ers.

I

Mr. W. then addressing the people remarked, that I had talked much of Jesus as a Saviour, but never informed them from what he saved men. This he thought was of the highest impor tance. He then told us, Jesus saved them from original sin, and by his death procured an offer of salvation to all men. He asserted salvation to be conditional; cited Mark xvi. 16, and exclaimed, what damnation is this? If the wisked receive all their punishment in this world, the righteous must also receive their reward, consequently, there is no heaven nor salvation after death. God cannot save men in their sins, and if they die in