in endless pain, and yet had stood unmoved under all the storms and thunderings of revivalists; and had become so perfectly hell hardened in their loose and wayward courses, that it was much easier to convince their judgments of the falseness of endless misery, than to warm their hearts with a sense of divine love; and purify their affections with moral and pious feeling. All know that it is one thing to believe the truth, and another to do what it requires. Many seemed to think it enough to break down the orthodox-and had been too far morally killed by false doctrine, to be induced to go any farther. But are there not thousands of Partialists, out of their churches, who believe their doctrines, but make no pretentions to christian morals or piety? And even in their churches, are there not thousands who confess that they have no moral principles at all? That they consider the practice of religion odious; and that they only submit to it to keep out of hell? That they consider religion and hell as the two greatest of all evils; and that they only choose the former as the least of the two dreadful alternatives! They seem to think men would be fools to torment themselves with religion, were it not necessary to avoid something a little worse. As such persons are so corrupt at heart, that nothing but fear can restrain them, they think others like themselves: and hence, suppose Universalists have nothing to restrain them. But correct Universalists believe in reasonable penal restraints, and remunerative encouragements. The ministers of endless wrath, with the flames of hell in their hands, may make many solemn, and gloomy; but by such means, they can never make them really love God or their fellow men. They may to be sure restrain them from some crimes, by fear; but this fear can never improve their dispositions. And we can avail ourselves of all the utility of fear, without endless punishment. No one supposes that human laws must threaten endless punishment in order to be efficient. "Penalties must be certain, but need not be severe, (says Dr. Rush,) to be

effectual." But whatever fear may do to enforce legal obedience, neither the fear of limited nor of endless punishment, can ever enforce willing obedience. I lay it down as an eternal truth founded in the laws of mind, and the nature of things, and confirmed by all observation, that the fear of endless torments never induced a single person to feel kind, merciful, benignant, or honest; or to love one of the christian virtues, or principles. If this be not true, then cruelty may beget mercy, and love hatred, fire may freeze, and frost may burn! and the eternal laws of nature and of God must be thwarted and reversed. The most correct conclusion upon this momentous subject, may be drawn from a broad view of christian history. From the sixth to the seventeenth centuries, the dogma of endless torments was more fully believed than at any other time; and the crimes of pretended christians during that dark and bloody period, are without a parallel in the annals of human infatuation. The horrible picture of an infinite and endless hell, continually unfolding its woful scenes, upon the frenzied and devil haunted imaginations of the multitude, froze up all the warm fountains of kindness and justice in the human heart; withered up all the christian virtues in its dark and awful contamination; and made mankind wretched and miscrable far beyond my pen to describe. This doctrine necessarily substitutes useless forms and rites for a good life; and encourages unabated hatred and unmitigated revenge, toward all who reject these rites, however moral or good they may be. And this doctrine is justly charged with the murder of no less than fifty millions of human beings for opinion! This absurd and awful doctrine necessarily carries along with it a nullification of all just rewards and punishments, and the licentious priest begotten schemes of unjust absolution. And on this doctrine, has been reared the gigantic power of the Roman clergy, who forgave sins for money; and blasphemously sold heaven at public auction! And even now while I write, almost every week brings news of some partialist

priest being detected in some dark act of pollution. The names of Taylor, Mack, Avery, Little John, Strail, Marshal, Judd, and hundreds of others, which darken the weekly journals with their names and deeds, should stop all talk about the licentiousness of Universalism. In Italy and Spain, these views prevail most now, and there the people are most corrupt. In most parts of Europe and in the United States, many do not believe it at all; and most that do profess it, have doubts enough of its truth to pretty near spoil it. These are the redeeming causes which prevent its horrible effects from being realized now, in the darkness and smoke and blood of days gone by.

But to return to the narrative. A rumor has become very general that the Methodists hired me to labor for them at a great salary. Whoever knew Methodists to pay much for preaching? Nothing could be farther from the truth. A circuit was assigned me by the Elder, and no amount of compensation was stipulated. But it was expected I should receive whatever voluntary contributions the friends should make, and no more; and it was expected these would be small, as they proved to be.

After attending my appointments about eight months, and writing the Book referred to above, I felt convinced that my stomach_was not made for Methodism. Many of their doctrines I never could believe, and many of their usages I always detested. And finding the real morals of such people, when stripped of their outward sanctity, to be worse than those of the people I had left, I determined to retire from public life. Accordingly, I purchased a farm in the town of Nelson, Portage Co., Ohio, and moved on in the summer of 1834, a little over one year from the time I left the Universalists. There I was at last in a breathing spot, disgusted with sectarian - arrogance, deceit, intolerance, and fraud; and with the absurdities of the world. Religious subjects seemed impenetrable to me, and mankind a selfish multitude of inconsistent beings, generally ready to cherish and caress

falsehood and designing villany, and trample in the dust all modest worth and unassuming truth. I sought to find upon my farm that retirement from sectarian rancor, for which my spirit sighed. I assumed the occupation and habits of a farmer, and thought my public career forever closed. I neglected reading, and as much as possible all religious reflections. The most contradictory and antagonistical opinions and perplexing doubts often obtruded themselves upon my mind. Whether the Bible writers did or did not intend to teach endless misery, was a question about which I could not feel satisfied. Yet if they did teach it, their authority was not sufficient to convince my judgment, that such an awful and cruel doctrine could be true. It appeared more reasonable to suppose that uninspired men had invented the dogma for mercenary purposes, than that God is so unjust and cruel, as to be the author of it. And forsooth, I often thought, if God is so infinitely malicious and so destitute of all moral principle, as to consign the beings of his own creation to the blistering flames of an endless hell; or to create them with a perfect knowledge that such would be their fate; we, the unpittied and cheated creatures of his power, ought to have no confidence in any thing he does reveal. How are we to know in such a case, that he regards his veracity any more than other moral principles? A revelation from a God, which should ascribe to himself the most detestable attributes of a monster, surely could not contain any very clear marks of veracity. And any being, who could burn his children forever, might deceive them. If God is not good and kind and just, we are not bound to believe any thing though he says it. So if the Bible does teach this horrible doctrine, it must be and ought to be a dead book to all intelligent men. With such views, I spent my time, till the winter of 1843, when I incidentally re-engaged in reading the Bible. I concluded to read impartially, and notice closely every passage that appeared to refer to rewards and punishments. I expected probably to find endless

Its

misery, upon any rules of consistent interpretation. contents had become much obliterated from my recollection. But as I perused and reflected, many forgotten ideas were revived. It seemed to possess new interest and attraction. I felt more and more interested with the moral tone and spirit of its pages. My attention became fixed, and my affections deeply engaged in the investigation. New light seemed to shine upon many subjects, which had hitherto appeared inexplicable. And after examining with great care the New Testament and prophetic portions of the old, and explaining the bible by its own light, I became satisfied, that the dogma of endless misery, is not in fact a bible doctrine. This removed a great weight from my mind. The bible appeared again in a new and brighter dress; and an impulse began to be felt to promulgate the gospel of the grace of God. But great difficulties presented themselves. The farm required attention. I had so long neglected mental pursuits, that it seemed doubtful whether I could preach. My tools had become dull, lost, and out of order. However, unexpected incidents soon brought me into the long neglected field. I commenced my labors in Parkman, April 3d, ten years to a day from the date of the renunciation, and after a religious and mental sleep of about nine years. The June following, I took the fellowship of the association at Ravenna. I continued ministering to the friends in Parkman one half of the time; and the other half in the country around. That little society had been so unfortunate as to have had some preachers worse than none; had lost all energy and hope, and for some time had employed no preaching. But its congregations now soon increased, and a new impetus was imparted to the cause. My determination was to try to build up as well as to pull down; all our anticipations have been realized; and in less than two years, we have erected a beautiful church, and established the best society and congregation in the town. though from having so long neglected mental pursuits

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