dist clergy of the present day, who are anxious for an eternal hell, can prove after all that has been stated and quoted from his own writings. (and more might be quoted,) that he did not believe in universal salvation, then we can say that he was repeatedly in the practice of contradicting himself, or that he believed contrary to what he wrote. But from Winchester's testimony, whose veracity was never disputed, there can be no doubt but that he was, as another writer says of him, a firm believer in the glorious and joyful doctrine of the Salvation of all souls.

How many hundreds besides those I have mentioned, yes, I may say thousands of sincere men, have had their doubts of the truth of this cruel, unmerciful doctrine of everlasting misery. One who wrote nearly 80 years ago, (see page 159,) says, "Far be it from me to impute this cruel doctrine to all Protestants, for I am persuaded, that there is a great number among them, who approve of this blessed doctrine of the restoration; and do not dispeople the glorious kingdom of Christ in such a manner, as those who believe that innumerable millions will be cast off forever."

Out of many who have disbelieved, some have had the boldness to declare against it; and no doubt we should have had an account of many more, if it had not been for a regard for their character, and standing in churches, or societies

vols. duodecimo, magazines, and various other publications and pamphlets. He was about as industrious a man, in his way, as ever lived: he spent not a moment's idle time. Having in his travels come to a ferry to cross a river, and had to wait for a boat, he looked at his watch and exclaimed, "Good Lord! I have lost ten minutes forever."

to which they have been united. And many more would have preached against it, if it had not been on account of their salaries. I am confident there are hundreds of preachers in the present day, who no more believe the doctrine of eternal torment than I do; but they keep silent for reasons mentioned in But it will page 245. not always be so: after the ice is all broken, and cleared away by others, who dare now venture, then they will come out.

It is certain, that many of whom I have read, and of whom I have had personal knowledge, once believed the doctrine of endless misery, but disbelieved it when they became advanced in years, and more seriously considered of it, and have been more able to divest themselves of the

prejudices of education. The sooner people begin to seriously consider about their poor fellow-creatures being tormented eternally, and to think how contrary it is to the little love and mercy that they feel, and how much more it must be to the infinite love and mercy of God, the sooner they will disbelieve it. I began to consider of it, and to doubt, at about the age of five and twenty, when I preached the doctrine. Though it often felt very disagreeable, and it appeared to me to be cruel, that a fellow-creature should be pun

*It is stated in a New-York periodical publication, (June 1, 1822,) that a calvinistic clergyman, in conversation with several persons, declared, I am a believer in Universalism, so is every man of sense and intelligence in the world. The doctrine is not only rational, but scriptural. A man must be a great skeptic, an arrant fool, or a consummate knave, to withstand the flood of testimony in favour of this sentiment. I do believe all men will be saved; but it will not do to preach it." Why, sir? "I cannot get supported handsomely and comfortably if I was publicly to avow this doctrine." The truth will come out sometimes, when it is even against the character and interest of the speaker.

ished forever for sins committed in this life, and done in consequence of unavoidable fallibility, imbecility and ignorance; but I thought it must be so, as all of every sect, both Catholics and Protestants, believed it, and all great and reputed good men, that I had then read, taught it.I was diffident of my own judgment; I thought it presumption in me to presume to believe contrary to those great characters, not having read or heard of one that disbelieved it. I waded through the mud and mire of the doctrine, all the time afraid I should go to hell, do all I could to avoid it. I prayed, and prayed; but all I could do, I could not think, if it was to so happen that I should die, that I was fitted or prepared for heaven. I know how to pity you, ye serious souls, who believe this most horrid doctrine, and are afraid you will be damned forever, and as preachers often express themselves, be a companion of devils and damned spirits to all eternity. O it is dreadful: I have passed through all the agony that many at times feel. I can't tell the half of it—a fearful looking for, and fiery indignation of an angry God-enough to drive a man distracted. To be short. I continued believing, and sometimes doubting the dreadful doctrine, till about the age of thirty, when at the breaking up of a meeting I held, which a Universalist had attended, the first one I had ever *seen, as there were but very few in that day, now 30 years ago, who invited me to call and see him. Next morning I did so, when he handed me Chauncey "On the Salvation of all Men." I tarried at the house of this kind man till I read the book, and then returned home, instead of go

ing on the Circuit; and never have I doubted the unchangeable love of God to all men a moment since. After having received some light from Chauncey, I entertained different ideas of God. I saw that he was not such a wrathful, angry Being, as he had been represented. I now believed in him as a Being of infinite love and goodness, and that he never was angry at me, nor no other creature. I found the wrath was in the creature, not in the Creator. I found it true, according to the apostle, we that believe. do enter into rest-a rest from all those slavish, horrid fears, &c. and to love God, because he first loved us. And if this publication has an effect in thus relieving one serious soul, I shall be thankful, and think that I have not written in vain. The reader will excuse my digressions.

In the year 1795, a work was published, written by Joseph Huntington, (Coventry, Conn.) entitled "Calvinism Improved, or the Gospel illustrated as a system of real grace, issuing in the salvation of all men." Although he appears to be convinced of the truth of God's love to all. instead of a part, and the final salvation of all men, yet from some cause best known to himself. he did not preach it while living, (like many other preachers, who believe, but still keep silent on the subject,) but continued a preacher of the Presbyterian order till his death, which was in the year 1795, two years before Winchester's.

It is stated that "he left a provision in his will for the publication of it; but the devisee, on whom the publication devolved, not agreeing in sentiment with the devisor, yet unwilling to lose

the property so left, applied to the Legislature. who appoinled three clergymen to examine the work, and prepare it for publication. They performed the task, and the work was published as they dictated. But it so happened that a duplicate copy of the work was left in the hands of a confidant, who declared that the printed volume varied materially from the manuscript, which, as the three clergymen were rank Calvinists, is not at all unlikely. One of the clergymen was Dr. Strong, who, after it was published, wrote an answer to it. When his answer was printing, Winchester was in a low state of health, and as he did not expect to live long, wished to obtain a copy of the work in sheets, as it came from the press. The publishers were waited on, and after consultation with the author, REFUSED to grant the request, though offered a liberal compensation. This speaks volumes. Yet Winchester lived to read this contemptible performance, but not to answer it. Winchester died singing the praises of redeeming love; while the Doctor, by the account of his friends, (published in the newspapers in December, 1816,) died in the dark, as to future prospects. Let those who say that our faith will do well enough to live by, but not to die by, think of these FACTS.

I have not room to take particular notice of several things in Calvinism Improved, which I consider to be very absurd: but probably it was, as above intimated, partially the production of real Calvinists. But be that as it may, there are many pages of the work which contain sound and incontrovertible arguments in support of universal salvation.