FAMILIAR CONVERSATIONS. CONVERSATION XI. OBJECTIONS arising from popular prejudice. Some pretend to regard this as a wretched worldwould commit suicide if they believed that God was impartially good.-Universalism.-Supposed accommodations for the pious clergy to get out of this wretched world!-Does Universalism lead to suicide? Is the doctrine opposed to experimental religion?-Revivals !-The author's experience, in brief.-Contemptuous remarks concerning cheerful meetings, considered.-Leading points of theory and practice.-Does the doctrine give support in death?-The safe side; two chances to one. Inquirer. You can hardly imagine, sir, what | world, but are afraid to commit suicide, shall strange things are said about your doctrine. be favoured with the privilege of being pubSome warm opposers say, that if they believ-licly executed in good style, and at such time ed it, they would commit suicide, forthwith! aud place as they may choose. Those who Others say, that if it is true, God was partial wish to be graced as the antediluvians were, to the antediluvians in drowning them out of and not to "drag out a miserable existence on this miserable world, and cruel to righteous earth, like wretched old Noah," may be drownNoah and his family, in leaving them to drag ed. And such as have a better taste, and out a miserable existence on earth, and die would like a more splendid exit to the world of spirits, should be privileged with "fire and at last. brimstone," as were the distinguished inhabitants of Sodom and Gomorrah, and avoid "the innumerable evils that righteous Lot was doomed to suffer in this degrading life." And the residue, if any, who are not so particular about the mode of conveyance to the world of glory, may have "pits" provided for them, that like "the men of Korah," they may "be swallowed up alive and go quickly" to their final home. Now, sir, these provisions being made, solely for the convenience of those ministers who want to get out of this troublesome world the quickest and safest way possible, how many, think you, would show their faith by their works? or practice what they profess? Universalist. Well, sir, my reply in regard to the first class is, that not having believed the doctrine, they cannot know what they would do, if they were convinced of its truth. And I am too charitable to believe they are in carnest; for if they are, they are self-destroyers at heart, though afraid to act according to their desires. God be merciful to such mistaken people, for they know not what they say, or what they would do. Those of them who possess the faith of assurance, are as unwilling to let go their grasp on the thread of life as Universalists, and if seized with illness, take as much pains to retain their hold. And would they kill themselves, because they believed others were to be saved from sin? Impossible. I have just parted with an aged man, tottering along with cane and crutch, who has been under doctor's care for thirty years, with a rheumatic complaint. On passing him, he exclaimed, with his eyes swimming in tears of sorrow, "O, sir, I hope your doctrine is true; but I cannot believe it; if I did, I could bear these bodily pains thirty years more, without a murmuring word." His prejudices being silenced by his sufferings, he thought that Universalism would give him support and comfort under his afflictions. Inq. Ay, my feelings have been hurt to hear people speak so stoutly against the good providence of God, and the lives he has kindly given us. What would my pious brethren do, if taken at their word, and have the privilege of getting out of the world immediately? Uni. Sure enough, what would they do? Would they "embrace the first opportunity of getting out of this world," if they could do it without endangering their eternal happiness? Now "the powers that be are ordained of God," and good rulers are a terror only to the evil, but a praise to them that do well. Hence they ought to be accommodating, especially to us of the privileged class, in ridding us of insupportable troubles. Suppose a law to be passed, that all pious clergymen who wish to get out of this troublous Inq. Not one. I join in the suggestion that they are not aware of what they say, or what they would do. I told parson Solomon, the other day, that, much as he said about committing suicide, &c., I did not believe he would crave the privilege of being conveyed to heaven very soon, even if "the chariot of fire, and horses of fire," which were sent for good old Elijah, should be offered as a vehicle of transportation. Uni. No, sir. But now witness the striking contrast. In the above cases, it was supposed that the persons who had their choice in the mode of their departure, were innocent and pious, and that their names would go down to posterity, to be venerated and honoured. But the people of old, to whom I alluded, died the ignominious death of malefactors and criminals. Thousands and millions were executed at a time, and their memory is branded with deep disgrace. What could tempt one to have his reputation thus blasted, even if he were innocent? Inq. Perhaps you are not aware that your opposers say, if they were sure of heaven, they would not care what they suffered, or what was said about them in this world. Uni. Yes I am; but I know they mistake the matter, and really mean no such thing. Their whole conduct contradicts their asseri tions. Let one of them be charged with mur der, and see how they will conduct. Do they | knowing that tribulation worketh patience; make no defence, on the ground that if exe- and patience experience; and experience, cuted, he will the sooner get to heaven? Are hope; and hope maketh not ashamed, because they willing he should die a martyr, and get the love of God is shed abroad in our hearts out of this miserable world, by ascending to by the Holy Ghost which is given unto us. glory by the kind interposition of the hang- For when we were without strength, in due man and the halter? No; for when judg-time Christ died for the ungodly. For Gol ment begins at the house of God, they will commendeth his love toward us." Rom iv. hazard the soul's immortal welfare, by re- 25, and v. 1-8. That this is the doctrine of taining it in this world of temptation and sin, Universalism, no one can deny. Universalists rather than be exposed to the pointing finger believe in justification through Christ, have of everlasting scorn in this world. They do peace with their God and Father, and rejoice not remain wholly reckless to all moral prin- in the hope of his glory. Their anthem is, ciple, grasp the booty, and scoff at reputation "Glory to God in the highest; and on earth, and memory. Every good man of every de- peace; and good will to men." And not only nomination will say, in his deliberate mo- so, but it is the very tendency of their doctrine ments, that he would rather suffer the death to make them "glory in tribulation ;" because of the righteous a thousand times, than to these afflictions, which are comparatively have his memory branded with the infamy of light, and last only a moment, work for them Cain, or run the gauntlet of all succeeding a far more exceeding weight of glory. Hence, generations, like the name of " Poor Judas." if their faith is strong and lively, it must proThe destruction of the old world, the Sodom- duce patience, which united with the advanites, &c., was a public execution at the hand tages of experience, worketh a joyous hope. of justice, as much as though the wicked peo- But we all know that suicide is the result of ple had been formally tried, and executed on hopelessness, shame, and despair. Therefore, the gallows. The moment their names are just so certain as that the record of God is mentioned, moral sentiment rises against true, so certain it is that an unwavering be. them. They are constantly exposed, like the lief in universal grace, cannot lead to selfnames Cain and Judas, to the everlasting war destruction. of public opinion. And, as certainly as men retain their personal identity in the morn of the resurrection, Cain will not be that righteous brother whom he slew, nor Judas that innocent Friend whom he betrayed. And while the memories of the wickedest of men, like the dens of thieves and robbers, are held in perpetual contempt, the names of the eminent ly good, as so many light-houses, are hailed with grateful remembrance; for they shine as stars for the benefit of others, as well as their own glory. That a few of the many cases of suicide which take place, occur among those profess ing Universalism, is readily admitted; but so far from being induced by their doctrine, the deed is done in a moment of deep depression, despair, or derangement. It is because they have lost sight of the cheering sun of their profession that they do an act, so entirely at war with its theory and precepts. But the doctrine which leads people to despair of the mercy of God, must have a natural tendency to produce derangement, and its necessary reInq. But it is said that Universalism holds sults. And though the examples of its deleteout an inducement for people to commit sui-rious influence are numerous, I have no wish cide, when they happen to be so disposed. Indeed, some have argued that if they sincerely believe that doctrine, they ought to destroy their families and friends and then themselves, and get away from the ills which flesh is heir to, as quick as possible. Uni. I know such things are said and written in the heat of sectarian controversy. But I was in hopes you would not regard such an angry objection as worth your notice. However, as you name it in a Christian spirit, merely as the reporter of what is said by our bitterest opposers, I will answer you with corresponding candour and good feeling. It is a palpable contradiction in terms, to say that the doctrine of Universalism which teaches that God is infinitely good in all his dealings with his rational creatures, should induce men to become impatient, and destroy their own lives. One of the most distinguished Universalists who ever lived on earth, the Son of Man excepted, refuted the above-named slander, both by theory and practice. He says, Christ was delivered for our offences, and raised again for our justification. Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ-and rejoice in the hope of the glory of God. And to retort, or wound the tender sensibilities of surviving relations and friends, by recording the names of the hundreds of victims of that system of despair, which have come within my knowledge. My blessed Master's example forbids my rendering railing for railing. Inq. Well, sir, it is sincerely thought by many, that Universalism is opposed to experi mental religion, revivals, and benevolent plans for the spread of the gospel. Uni. Suffer me to assure you that they are wrong; we do not oppose the experience of "pure religion." Universalists, as a denomination, oppose what appears to them to be false and spurions in all religions; and so do others. We simply differ with others, just as much as they do with us, in regard to what constitutes pure, experimental religion. The humble and peaceable Shakers place great reliance on revivals. About thirty years ago, they had a great shaking revival in the Western States, particularly in Kentucky,* which they describe as being "quick and powerful." They were opposed and persecuted by other sects. And they have just as good a *See "Summary View of Millennial Church." Inq. Do you mean to imply that your second conversion was supernatural? right to decide what constitutes a religious re- | &c. (James i. 17.) And there could be no fall vival as Calvinists have. Of course, they ac- from my first conversion, unless extending cuse their opposers of being enemies to ex- my faith, hope, and charity, from "few" to perimental religion and marvellous conver-many, and from "some" to " all," could be sions. With great propriety they call some reckoned such. My fall was like Peter's, as of their opposers and persecutors, "vindictive described in the 10th chapter of Acts, when warriors." For not only was the property of he was converted from a limitarian, to the the Kentucky revivalists destroyed, but they universal faith which embraced Gentiles as were personally abused, and in 1810, an arm-well as Jews. ed force was raised against "the defenceless Shakers," attended by a motley club of all descriptions, from ragged boys, to hoary Uni. No, sir; neither was the first. It was headed men. This was the manner in which perfectly natural for me to believe in a limitrevivals are opposed.* But Universalists have ed salvation, under the ministry of a zealous not followed their persecuting example. The preacher of that faith. As I was but twelve word religion, is used in the following texts ; | years old, it would have been strange had I Acts xiii. 43; xxvi. 5; Gal. i 13, 14; James believed differently. But when I read the i. 26, 27. For one, I do sincerely pray that scriptures prayerfully, and found they declared "pure and undefiled religion, before God and that God is the Saviour of all men, as well as the Father," may revive and flourish in all those who believe; that we are not saved by hearts and places, and become purely experi- our own works, but according to his purpose mental and practical. and grace, it was natural for me to credit the All real Universalists are in favour of all bene-declarations, and of course, become a Univervolent schemes for the spread of "the gospel of | salist as he was, by whom that declaration Christ." But they are opposed to that other was penned. (1 Tim. iv. 10; 2 Tim. i. 9, 10.) gospel, of which St. Paul speaks, Gal. i. 6-9; But observe, I did not give up a particle of my but which is not really "another," because it faith in the salvation of sinners. My converis not gospel, or good tidings of great joy to sion to the whole truth, led me to accept of all people. And all the Protestant sects op- that faithful saying, which is worthy of all pose the benevolent plans of the Catholics acceptation, viz.: That Christ came into the for the spread of what they call" the gospel." world to save sinners, of whom, I felt myself The serious truth is, that our opposition is di- to be chief. (1 Tim. 15.) rected against what we esteem error, and the unfair means even, employed for its dissemination. Inq. Why then are there no revivals under Universalist preaching, if you hold to experimental religion? Uni. There are revivals like those produced When I was converted among the Freewill Baptists, about thirty years ago, the ex-by the apostles. They said, "The word of the citements were called reformations; because the design was to have the hopeful subjects reform. But among the Predestinarians of that day, where ministers were settled for life, if there was any awakening, it was called a 'religious stir." There was no bustle, no telling experiences, or lay exhortations, among them. The zeal of the Methodists, Freewillers, and Baptists, was held in derision. But now, the ancient land-marks are removed, and all these parties meet on common ground, and call their excitements revivals. And as things go on, I think the name is more appropriate than reformations. Inq. Then you were converted among the Freewill Baptists? Well, how happened you to fall away into Universalism? Lord increased, and the number of disciples multiplied greatly, and a great number of the priests were obedient to the faith." (Acts vi. 7.) This sounds like our reports. There is nothing here about awful convictions under the revival got up by Rev. Dr. Stephen, assisted by Rev. Mr. Philip, and several other Reverend Gentlemen, from adjoining towns! The Evangelists never used the word revivals, in reporting the success of the gospel ministry, any more than Universalists do; nor is it found in the Bible. They never attempted to frighten the people, with the magic ques tion, "Will you give your heart to God?" Neither did they find any use for the phrases, "change of heart," "struck under conviction," "got religion," and the like. They represented their revivals by such terms as we employ; such as giving heed to the word preached, the conversion of Gentiles, obedience to the faith, *Revivals are conducted, in this region, in a especially among the priests, and as producing manner which would put Shakerism to the blush. great joy. If you read any of our numerous The power of sympathy among the poor, delud-religious publications, you will see that coned Jerkers, of whom mention is made in BENE-versions are constantly taking place, in va DICT's History of the Baptists, was not more pal-rious parts of the country. The converts are, pable or ridiculous, than is witnessed among the subjects of modern revivalism, or fanaticism. generally, of the most inquisitive and reflectSome good, candid ministers went a great dis- ing class of the community. And having got tance to convince the poor Jerkers of their delu- the eyes of their understanding fairly open, it sion; but, by the power of sympathy, they took would be next to impossible to deceive them the revival complaint, and on returning to their by any clerical manoeuvre. Hence, should a people, and attempting to describe the scene they few treacherous preachers combine, and, had witnessed, began to jerk, jerk, JERK; and shrinking with a coward's baseness from the hallucination spread over the house, till the whole audience became jerkers, and females jerk-duty, agree to make a compromise with fanaed their bonnets off their heads. Not a few fare tics, and split the difference between truth and as bad, who visit fanatical revivals. error for the sake of popularity their influence Uni. I did not fall into it, sir; Universalism fell into me. "Every good gift is from above," would be too small to lead astray any considerable number of intelligent, honest, devoted Universalists. Inq. But some people speak contemptuous ly of your meetings, because your hearers appear to be cheerful and happy in their minds, instead of being awfully distressed and solemn. It is generally thought that smiles of gladness are very unbecoming in religious congregations. Uni. These people are probably honest and sincere in their opinions, and therefore entitled to courtesy and forbearance. It is right for the believers in endless misery, to be "solemn" or gloomy, while listening to the declamation of its advocates, and indeed, at all times. It would be ridiculous for them to be otherwise. But it would be equally as unbecoming for believers in universal holiness and happiness to be so, while hearing the gospel, that is, "good tidings of great joy, which shall be unto all people." The circumstances are extremely different. Were we told that the cholera was actually desolating one half of the earth, how dreadfully solemn we should feel, if we gave it any credence; but, on being assured, by still higher authority, that the report was erroneous, and that the pestilence had subsided entirely and forever, how joyfully should we receive the intelligence! and whose countenance would not glow with a smile? When the Lord Jesus proclaimed the gospel of good tidings to all, the people rejoiced and were glad; but when he denounced even temporal calamities, he told them to "weep and mourn." So should believers in endless torments, lament and mourn for anguish; but those who discredit that doctrine, should "lift up their heads and rejoice, even with joy unspeakable and full of glory." Inq. What then, are the effects of religious exercises, as represented in the Bible, especially under the gospel dispensation? Uni. The scriptures represent religious exercises under the gospel, as producing great joy, making the worshippers glad, even with joy and gladness and singing. Even shouting and "making a joyful noise," with "clapping of hands," and "music and dancing," are the expressions used to denote the heart-felt emotions of Christian worship and duty. But still the people may be serious and orderly and grave. We recommend seriousness in religious worship, but deprecate sourness; admire to see a grave audience, and feel unpleasant to witness a gloomy one. I engage, sir, to produce ten passages of scripture, which recommend joy, gladness, and pious dancing, in acts of worship, to every one which you produce in favour of " solemn meetings," "assemblies," or "convocations." Inq. Well, what shall I consider as some of the leading points of religion, seriously enjoined by the ministry of your order, that are not embraced in other systems? Uni. Why, our doctrine seriously and *See Ex. xv. 20; Judges xi. 34; 1 Sam. xviii. 6; Jer. xxxi. 12, 13; Ps. lxvii. 1, clxix, 1-3; Isa. XXXV. 1-4; Luke ii. 10-14; John xiv. 1-3; Acts warmly enjoins the exercise of UNIVERSAL PHILANTHROPY and good will; because the Being we worship is good to all, and dis penses his mercies to the whole human race. No other ministry can seriously do this. Those who do not maintain the universal goodness of God, cannot be serious in requiring their hearers to love all, and do good to all, as they have opportunity; for in so doing, they would not imitate their Maker. Can mortal man be more benevolent than Jehovah? Universalism requires us to FORGIVE OUR ENEMIES, even as God, for Christ's sake, for gives his; and to pray for them, also, as the suffering Jesus hath set us an example: "Father, forgive them; for they know not what they do." Though it is just, that God should render to every man according to his works, yet he will be merciful, subdue iniquities, and cast all our sins into the depths of the sea. If the advocate for endless torments should forgive, and pray for such enemies as God is determined not to forgive, he would oppose the will, the providence, and example of his Creator. Universalists PRAY for ALL MEN in good faith, agreeably to their doctrine. Not so with others. You know, sir, by your own experience and observation, that the opposers of our doctrine, are placed in a very unhappy situation. They preach a doctrine for which they cannot pray. The only prayers which we hear for the doctrine of hell-torments, pour forth from the lips of the profane. Universalism enjoins CONTENTMENT, PEACE, JOY, and HOPE, and, as far as the doctrine is influential, it must produce those fruits. Some may exclaim, "Lord, I believe; help thou mine unbelief." Faith is not always quick and operative. Neither was it in the days of the apostles. But faith in impartial salvation is infinitely better, though sometimes weak and flickering, than a confirmed belief in endless misery. When such a be liever in a limited salvation begins to doubt of his own safety, he is at once hurried on to despondency, and, peradventure, to a death the most agonizing or frightful. Inq. Well, it is generally allowed that Universalism is good to live by; but will it afford comfort in a dying hour? Uni. How can it do otherwise than afford peace and joy and consolation? My own observations can testify to the fact. I have witnessed numerous cases, and never knew the anchor of universal hope to fail in the hour of death. Universalism gives entire peace and joy to the soul. The expiring parents have no cruel misgivings for themselves or each other. With eyes quivering in death, the believer can take, his last adien of all surviving friends. But not so with the opposer of this glorious doctrine. Let the soul be seized with doubt as to the final welfare of some tender relative, and it would fix a barbed arrow in the heart, poisonous and painful as it is cruel. Universalism, therefore, is as good as any other doctrine, in life, and unspeakably better in the hour of death. The believer can kiss the rod of FAMILIAR CONVERSATIONS. mission. His faith embraces his relatives, Inq. I am satisfied that no system of doctrine could exert a more salutary and sustaining influence, at the sunset of mortal existence. I cannot but cherish a hope that it may prove true, and the final consummation of all things be as blissful as the Great Author of human existence is benevolent and glorious. Still, I have some misgivings on the subject. And my best friend tells me, that I had better keep on the safest side; for if Universalism proves true, it will catch us all, bat if it proves false, its advocates will be lost; so we have two chances to their one. derance of numbers and power was on the side Ing. But you don't understand me, dear sir! I meant that the believers in endless torment, would be more safe as we stand related to our Maker, and have two chances of being saved from hell, to where Restitutionists would have but one. Uni. Well, sir, as the old saying is, "good Uni. Why, you cannot mean that all who advice can do you no harm." We ought to respect our kind friends and treat them with disbelieve and oppose Universalism, will be tenderness. I agree with your affectionate saved. There are, at least, an hundred sects adviser, that, in a certain sense, it would be which profess to have found the only way more safe to profess to believe in endless of salvation. Of course, if it is a matter of misery, than in the restitution of all things."luck and chance," you stand but one chance Because, if Universalism should prevail, so in a hundred. Rather a hard chance, I think. as to make its advocates an overwhelming But, friend Inquirer, let us pause for a momajority, the people of the minor sects would ment and consider. Do you mean that God be safe, having nothing to fear from perse- has no definite purpose-no fixed plan in cution or legal violence. But not so, on the regard to man's immortal welfare? Is this Would you be so blind other hand. It is always unsafe to profess a, a matter of chance? belief in universal salvation, when the ma- as to believe, or so timid as to pretend to, jority are believers in endless misery, and have that it is unsafe in that respect, to believe the legal authority for restraining heresy; that the promises of God? Is it unsafe to profess is, "punishing heretics." As all history shows, the doctrine which has been announced by it has never been safe, in certain respects, to all holy prophets since the birth of time? disagree, essentially, with the advocates for Will the Maker of all men, torment those endless torments in the future state, where eternally, who trust in him as the living God: they had the power of tormenting in the the Saviour of all men, specially of those who present. It may be said of the minority, believe? Is it unsafe to love all men, forunder such circumstances, in the words of give enemies, and pray for them, and do as we would that others should do by us? Dr. Watts, Please answer me. By glimmering hopes and gloomy fears It is stated that not less than 1,200,000 of the Waldenses and Albigenses were put to death in various ways, in the course of about thirty years, for not being on what was then "the safe side." Their murderers "had two chances to their one." And when the prepon Inq. Why candidly, sir, I did not introduce It is the common the objection as my own. talk of the day. As our salvation is according to God's purpose and grace, it is not left to the sport of chance. I believe with the wise man, that "The horse is prepared against the day of battle; but safety is of the Lord." So here I dismiss the subject. |