long and wilfully resisted the truth. I had employed my strength in strengthening the hands of the wicked, and peopling the world of despair with immortal souls. What right had I to expect mercy? what claim upon the grace of God? I was encompassed with awful fears. My days were wretched-my nights were passed in anguish that drove sleep from my pillow. I was awfully tempted to leave this world unbidden, but I dared not do it. I was certain, if I did, I should go to hell. My appetite was gone, my health declining, my strength almost exhausted. O, the wormwood and the gall of those dark and try; ing moments! How vivid they stand out upon my memory! How harrowing the recital! I have barely firmness sufficient to pen these events. "But God at last heard my prayer, and gave me peace." pp. 40, 41. To his great surprise and joy, when, with much solicitude as to the result, he communicated his feelings to his wife, he found that she was prepared fully to sympathize with him. Her faith in Universalism was first shaken by the conduct and conversation of Universalist ministers who visited at his house. She felt that a system could be neither true nor profitable which had such advocates; and several months before his conversion, she had found the Savior precious to her soul; though from fear that a knowledge of her change would make him unhappy, she had not communicated it to him. "Could any one marvel," he asks, "that our first family altar should be one of thanksgiving to that God who had opened our eyes, touched our hearts, and enabled us to begin together a new life in Christ ?" But his long course of distress as to the moral results of his preach ing, and of doubt as to its truth; his subsequent unsettled state, his conviction of sin, and anxiety as to his own salvation, together with the hatred and calumny and varied persecution of his former associates and friends, which affected the public mind with suspicion and distrust; the excitement of addressing in these circumstances an immense congregation on the subject of his Vol. I. 6 change of views; the anxiety attending an examination before an association of pastors for license to preach the Gospel, and before the Tabernacle church in Salem for admission to its communion, added to repeated and exciting conversations and arguments with his Universalist acquaintance, were too much both for body and mind. The disease to which he was liable triumphed for several weeks, during which, under the influence of suggestions and objections urged by his former friends, his mind vacillated respecting the strict eternity of future punishment. Taking advantage of this, his enemies raised the shout that he had returned to Universalism. At this time, for the restoration of his health, and for advice and sympathy, he made a visit to Rev. Dr. Hawes. While in his family his health was improved, his mind became calm and decided, and his heart fixed. "It is but just to say," he remarks, "that, if I shall ever be of any service in the ministry of Jesus Christ, it will be very much owing to the friendly attentions, the judicious instructions, and the Christian sympathy, which I received from Dr. Hawes, his kind family, and his affectionate church." p. 48. 66 After this he spent a few months in New Haven, attending to theological study, where, on the last Sabbath in the year 1840, a year full of change, anxiety and suffering," he, together with his wife, entered, on profession of their faith, into communion with the First church, in that city. During the next month he took license to preach, from the New Haven West Association, and since that time has been constantly, and we hardly need say successfully, employed in building up the faith which he once destroyed. He is now the regular pastor of a Congregational church in Nashua, N. H. It is a most interesting fact, that Mr. Smith is the child of a pious mother, and that her dying prayer was offered for her infant son to Him who in his rich grace has said to his people, "I will be a God to thee and to thy seed after thee." To this fact he thus alludes. "I have said that nearly all my near relatives were Universalists. There is an exception to this remark; and did I not name it, I should do injustice to the best friend I ever had. My own mother was not a Universalist. She was a religious woman. I have no remembrance of her; for she died before my memory received any impressions of her words rds or looks. I cannot recall any thing in relation to her. But those who knew her well, speak of her piety and love for the things of God. I was her youngest child; and she wished to live to train me up for God, and to guide me in the way of life. Very early in my life, I was made acquainted with her dying employment. As death approached, she called for me, and took me in her arms, and pressed me to her bosom with her dying embrace. Her last tears were shed for me; her last breath was spent in prayer to God for my welfare and my salvation. It was her dying petition that I might be saved from impiety and sin, and become a useful Christian. That death-bed, and the last moments of my mother, have never left my mind, since first I was told of her dying hours. When far gone in error, this scene has spoken to me. When many have thought me hardened, past feeling, and past redemption, this has made my mind tender, and sometimes almost overwhelmed me." p. 51. In closing the account of his religious experience, Mr. Smith with very appropriate feelings thus in quires. I have been saved!' O that I could recall the past! O that I could wipe out the influence I have exerted, and make those twelve years a blank! Could I do this, I would make any sacrifice. would weep tears of blood, if I had them, to remove the impressions I have made upon the souls of men, while I was in the ministry of error. But this I cannot do. All that remains for me is, to lift my voice in defense of truth, and tell men what great things God has done for my soul." ~p. 53. Such is the history of our author; such his acquaintance with Universalism; such his religious experience; such his competence, both as to knowledge and integrity, to testify of the moral results of that sys tem. What is his testimony on this point? In this testimony, as we have already intimated, lies the peculiar value of this book as a refutation of Universalism. Mr. Smith has indeed presented very well the arguments against the system, both from Scripture and reason. Yet this has often been well done before, and there are many who can do it well again. But there are few, very few, among the defenders of the truth, who have had equal opportunities for observing the effects of Universalism, and can give on that point such conclusive and overwhelming testimony. What then according to this testivirtually considered, are the moral in-mony, whose credibility we have atmosphere and moral results of Universalism? This we will endeavor "How can I review my past life? The retrospect is terrible beyond description. Twelve years of this short life wasted, and worse than wasted! Employed in strengthening the hands of the wicked; in removing the restraints of the Bible; in preaching peace to the ungodly; in assuring them that they would not die, though they disobeyed God; in alluring men to destruction; in turning men from life to death; and in speaking encouragement to those already in the road to de struction, and urging them on their peril. ous way! O, what a retrospect! My pathway seems strewed with the wrecks and ruins of souls! My hands and my garments seem stained with the blood of my fellow-men. On every side, lost souls cry out, But for you, we might to give in substance, and as briefly as possible. And here, by the way, we would remark, that we know of no better test of the truth or falsity of the system than this inquiry. Of systems of faith, as well as of disciples, we are to judge by their fruits. "Ye shall know them," said our Do men Savior, "by their fruits. gather grapes of thorns, or figs of thistles?" If a man's works are evil, his heart must be corrupt. If the tendencies and well ascertained effects of any doctrinal system are de structive to the best interests of man, that system is false, and has not, cannot have, for its author, the true and benevolent God. One of the characteristics of error is, that its natural course is downward. This is a characteris tic of Universalism. It has itself gone down, down, that is, it has gone down in doctrine, till it can hardly go farther. It commenced with the rejection of one important article of faith, and has continued this process of mutilation, till now it has not one of the distinguishing features of a revelation from God. "When Universalism was first introduced into the country in 1770," says Mr. Smith, its advocates denied but one article of the orthodox creed. They rejected simply the eternity of future punishment." Its first downward step was to deny the divinity and atonement of Christ. Its second, to reject the doctrine of any, even limited, future punishment. At the third step it boldly denied that sin is an evil under God's government, and also the existence of hell, the being of the devil, the immortality of the soul, and the exist ence of angels. It then assailed the institutions of religion. It denied the divine institution of the Sabbath, and devoted it to secular purposes; denied the binding nature and sacredness of the Lord's supper, and virtually abolished the church. Having thus rejected all of the Bible but the name, it becomes in reality identified with infidelity. Accordingly it is found, that a large part-the most intelligent part-of Universalist societies, are openly infidel, and will not allow their ministers to preach against infidelity. We have already spoken of Mr. Smith's testimony as to the infidelity of the great majority of his congregation at Hartford. When he asked them why, being infidels, they supported Universalism, they replied that "They thought that superstition, as they used to call religion, should be checked; that something must be done to keep their wives and children from being orthodox; the world, they thought, was not yet quite prepared for a full advocacy of truth, and Universalism came so near their idea of truth, that it was the best thing the world at present would bear." p. 16. One of the most intelligent, a phy. sician, answered to the same ques tion thus: "I unite with the Universalists because they are the nearest to nothing of any thing I know of." There is entire sympathy between infidels and Universalists. Says our author "When Frances Wright gave her lec tures in Boston, the Universalists were among her most ardent admirers." "The prominent ministers of Universalism were among her audiences, and were seated upon the stage with her at the Federal street theater. She visited them at their houses. And I heard Mr. Ballou, of Boston, say that he agreed with Miss Wright in the sentiments she advanced in her lectures, except in one should call superstition." p. 243. thing; what she called religion, he Infidels are freely admitted into Universalist meeting-houses to lecture in favor of infidelity, and constitute a large part of the subscribers to Universalist papers. Mr. O. A. Brownson says, of the two thousand five hundred subscribers to the paper which he conducted when a Universalist, he presumes "that more than half were skeptics, or at least skeptical." Mr. Brownson adds, that "it was very common for the clergymen with whom he was acquainted, to speak of Universalism as a stepping-stone,' as the best weapon to destroy the orthodox, do away the clergy, and prepare the way for something better,"" and that "he has conversed with hundreds of professed Universalists, who would own to him that they support Universalism only because it was the most liberal sentiment they could find, and because it was better than deism to put down the orthodox."" p. 249. Mr. Abner Kneeland, who has gone through the Universalist and infidel camps into Atheism, says, "that he, as an Atheist, has reached his position only by carrying out those principles of interpretation which, when a Universalist, he brought to the Bible." p. 248. Such is the downward tendency of this error. It began by denying simply the eternity of future punishment. It is now infidelity, almost without an attempt at disguise. Let us next consider the tendency and effects of Universalism, as manifest in the conduct and character of its advocates. On this point some testimony has already been offered, in giving an account of Mr. Smith's experience as a minister of that sect. But his book is full of most appalling evidence, leading to the same conclusion. We will give a few specimens. And first, as to the character of the Universalist clergy. If piety exist in a sect, we expect to find it in its ministry. But whoever looks for it in the Universalist ministry, will be disappointed. We have already noted the fact, that Mrs. Smith was led to reject Universalism, by the conduct and conversation of Universalist ministers in her family. Says Mr. Smith "Among no [other] body of men can be found, I presume, so much ill-will, jealousy, and bad feeling, as may be found among the advocates of Universalism." "Although associated with them twelve years, I never heard the subject of personal religion introduced in a meeting of Universalist teachers as a theme of conversation, or any topic designed to improve the understanding or mend the heart. But impure and indecent jests, low and offensive stories, remarks that would rule a man out of any respectable drawing-room in the country, together with petty scandal, and criticism of no friendly character, upon some absent brother, make up the conversation of Universalist preachers when in company p. 65. with each other." "A man may retail liquor by the glass, use profane language, and be an open infidel, and yet be a Universalist minister in good standing. A minister guilty of bigamy, was declared by an assembled council of Universalist preachers, to have committed no crime against morality or religion." p. 74. Universalist ministers dislike and "restrain prayer;" and there is no surer sign than this of the absence of piety. Says our author "No minister of the sect whom I ever knew, maintains family prayer. I have known many to ridicule the custom; but no one to observe it. I have been often in the families of the principal advocates of Universalism, and passed the night. They have been at my house. I found no family devotions at their dwellings. ing an altar at my fireside." "I knew They expressed no surprise at not findone man who asked a blessing at his table. But he did this only when he had company; and was led to the practice by the remark of a friend, who told him he thought it looked strange for a minister to have no blessing craved at his table. "So far as my own custom was concerned, I neither read the Bible in my feel it my duty to do so. I should as family, nor prayed with them. I did not soon have thought it my duty to turn my parlor into a Mahometan mosque, and gather my family together to see me perform those ablutions which the religion of Mahomet requires, as to have engaged with them in family worship. Nor is this a hard saying. The sect do not consider this thing as a blemish." "A person of my acquaintance once said to me, after his conversion to Universalism, I wonder that the Universalist clergy do not pray in their families, if it were only to stop the mouths of the orthodox.' He set up family prayer for this purpose; but the flame soon went out upon his altar. He gave up his devotions, and ceased to wonder that his new brethren did not pray, even though it might have accomplished the great results anticipated, in stopping the mouths of the orthodox. Indeed, a tropical plant could sooner bloom in Nova Zembla, than a praying man continue such, when identified with Universalism." pp. 227, 228, 229. Indeed, Mr. Smith tells us, many Universalists deny that prayer is a duty, and argue that this ceaseless importunity is offensive to God; that the editor of the Universalist paper in Hartford, announced through its columns, that for the future he should refuse to pray when he conducted public service, and said that such prayer was wrong, and a tribute to orthodoxy that he was unwilling to pay; that Mr. Grosh, the editor of one of the most widely circulated Universalist journals in the country, defended this course; and that a large number of Universalist ministers assented to its correctness, but thought the community not sufficiently enlightened to bear it. Thus far as to the fruits of Universalism, as manifest in its ministry. In this connexion we cannot refrain from quoting-though it is not in logical order-one paragraph as to the competency of the Universalist clergy to explain and amend the common version of the Scriptures, and to impugn the faith of the Christian church in all ages. "In the Hudson River Association of Universalists, a few years since, an attempt was made to establish a rule, requiring of candidates for ordination, the study of grammar,, logic, and rhetoric, for the space of six months, under some Universalist preacher; no theological study being demanded. The introduction of the resolution produced a commotion that, for a time, threatened the existence of the Association. It was de clared to be absolutely useless' to possess such qualifications. It was said to be one of the abominations of partialism.' Some of the ablest ministers threatened to leave the order,' if the resolution were not withdrawn. But the excitement went beyond the bounds of the Association, and the periodicals expressed their indignation at the rule proposed. The editor of one of the most widely circulated Universalist papers says, in respect to grammar, We do consider this an absurd requisition for the candidate for the ministry, particularly when many of our ablest preachers could not even now pass the required examination.' (Mag. and Adr. iii. p. 342.) Mr. Andrews says, Many of our most popular and useful preachers have no pretensions of that sort; and are, in fact, unable to write a sermon correctly, that is, without gross violation of the most common principles of rhetoric and English grammar.' (Gospel Anchor, ii. p. 141.)" p. 75. Let us now consider the effects of Universalism on those who hear it. We do not usually expect to find a people better than their ministers." Like priest, like people." The preaching of Christ and his apostles, alarmed, reformed, and changed the hearts of men. None of these effects, says Mr. Smith, has Universalism, but the very opposite. "Twelve years in its ministry have not brought one instance of reformation from that cause under my observation. I have never heard of an instance, nor have I ever seen a man who had been more favored than myself in this respect." p. 223. "In the congregations with which I have had an acquaintance, I never found a family that observed the reading of the Bible as an act of devotion, or had regular family worship. And I have never found settled religious principle among those calling themselves Universalists. Not only have I never found devout reverence springing from the system, but none can live in it. I have observed it a fact invariably occurring, that, when a Universalist becomes serious and thoughtful, he will at once leave the Universalist meeting. And when a pious man embraces that system, he will abandon his habits of devotion, in changing his faith. Men peculiar for their habits of private and family prayer, and for a serious study of the Bible, if they embrace Universalism, become at once as peculiar for the neglect of these religious duties." p. 62. 66 "I have often been struck with the change in the characters of men, when converted to Universalism. Before their conversion, they had a family altar; afterwards, it was thrown down, Before, they would devote the Sabbath to religious worship; afterwards, to business, recreation, or pleasure. Before, they were liberal in supporting not only the public worship of God, but the benevo fent institutions of the church; afterwards, the smallest sum was given with extreme reluctance. I was once instru mental in persuading a young man to embrace my system. He was an artist by profession. He had been religiously educated, was very moral, a strict observ er of the Sabbath, and punctual in his attendance upon public worship. I had great difficulty in removing the many objections he urged against Universalism. At length he was satisfied to rest his hopes of heaven upon that foundation. In less than six months from the hour in which he embraced it, his moral sense was so impaired, that he used to work upon the Sabbath." pp. 260, 261. "The class of persons," says Mr. Smith, "usually collected together to hear a preacher of Universalism, is proof of its immoral tendency." |