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 SUICIDE THE SIIEET-ANClIOROFUNlVERSAlilSiT. 
 
 TiiK duty and cxnitod privileges of Uiiivcraalists, drawn from ihc fol- 
 lowing Uxt, in conqcclion witii their doctrine. • ' ■[ " 
 
 Phii,. ii, 1:2. — " NVork out ycfur own iul vat ioM with Ipor and IrfmMiinJ." 
 
 Sulvntion then, is tho tlicmo : — not lu'll, judgment, or <liiinliiitiui. 
 Such texts IIS tl»e followinf^ would bo unwelcome. " Tho wickeil hIuiII 
 b(! turned into hell." " On the Iho wickinl Mo shiill rain Hniiret, liic, 
 «nd brimstone, nnd a horrible tempest." " ISodont and (iomjunaU 
 arid thu cities round about thum, ore set forth for an example, syilVr- 
 ing tho ven<,'eanco of eternal lire." Those texts are apt to chill tho 
 blood, and otherwise cause unpleasant feclinirs ; which, according t<) 
 Mr. Kverott, n Universnlist author, is wrong. He says, u sfi'inon 
 should have nothing in it that is any way caluulatod to excite unjiIciM- 
 nnt forebodings, or give birlli to any sensations other than those/of thu 
 purest satisfaction, lie says, '• I know of no instance on recOrti ol'any 
 other ell'ect having been produced by tho preaching of the gospel of 
 Christ." Now what shall we say to this? that he fibbed? oi/that be 
 liad^t read^ bis bible attentively. Perhaps he had read it/ but bad 
 <M||^rrgotten poor Stephen, who preaclied-BO unfeelingly ^hat the 
 pWpie''vyere,cut to the heart," and we are told that «* tlioy gna.shed 
 on him with tbdr teeth, and stoned him to death." Wlint u pity it 
 is that good Mr. Everett liad not been living then to give mm ja lesson 
 on the subject of preaching ! Or that he had not been there to deliver 
 the sermon ; all would have como smooth from him. 
 
 As wo address the Universalists, our object is to show tbo logical 
 consequence of their doctrine, and in our method of address we fullow 
 Klijah the piophet in bis contest with the priests of linal, and also Mr. 
 McClure; to whom we are indebted for many of our thought!) on tbU 
 subject. _ v" 
 
 That wo show UniverKalists their dtity ns urged in the abore tcxtj 
 we proceed tirst, to exhibit their' doctrine as taught by (heir ublesfc 
 writer in their standard works. 
 
 It is evident frprt' these that tliey believe there is no punishment' 
 after death— that death put^lia end to sin and sinners. Hear Mr. 
 BuUou, " Fut. Ret. p. 120." " It" (ptinishmetit) " evidently ac- 
 complishes this- design, putting a stop to the practice of vice by the 
 death of tho subject." In the " Magazine and Advocate," vol. V, p. 
 284, it is pleaded that death is the grand instrument by which Christ 
 frees men from sin. Tho writer asks, "How then is it impossible 
 that men should be saved from their sins by Christy if death is the* 
 
fp'aad instrument b^ which ho mvos them or frce« thfm from th(^lr 
 •ins? I can conceive of nothing that will subdue, cv«n nnnihilutt 
 ever fleshy paMion And appotito timt leads to sin like the all-conquer- 
 ing power of death." Again— Hallou in his Lecture, styled " Divine 
 goodness in the destruction of the Sodomite and other sinnor«,"»»kii, 
 ji. 283, •' Why should our Heavenly Father manifest any disapproba- 
 tion of sin ? Does ho suffer any tneonvmiemt from it ?" Or cour^je 
 their doHtruction was an act of goodneits in removjng them from thft 
 region of futleiing. Ballou on tl:e Atonement, p. 34, snys, "Theso 
 conflicting laws of flesh and spirit have always oxiMtod in man from 
 his first formation, and so long. as they b^lh contino to exert their 
 ][)0wer8 ill opposition to each other, so long will sin rcmoin, and con- 
 tinue to produce condemnation." This exhibits two important feat- 
 ures in the Universalists' creed, viz.— 1st. That sin and punishment 
 muit continue through life, and 2nd, That they have no existence 
 after death. From ail wo have quoted, it isoerfoctly nluin that death 
 is the grand iistruinent, and the mhj instMcnt of salvation from sin 
 and sufforing. Uut the text requires you (Universalists) to work out 
 your own salvatioa.-r-And this, if it means any thing must mean to 
 njako use of means to deliver yourself from sin and suffering. Noiv 
 as. this world is the prison^iouso of hell.and there is no escape from it biit 
 by death, it seems the only ^my in which you con comply with the 
 requirement of the text, is, to break the prison gale. Yes, force it 
 open and bo free. " What !" says one — "Do you mean to say it is 
 my duty to commit suicide ? That halters, knives, and pistols, are 
 the instruments to be used ? " Yes :— and we mean to prave it too, 
 if Univcrsalism be true. It is evident from the text that you are to 
 work out your own sclvntion from siri ond its consequences in tome way ; 
 and as this cannot bo done fully in this life ; and as you profess to be- 
 ^lieve that death will torolinate sin and suffering, the best and quickest 
 way is to' employ him and die at once. A pistol is a better key to 
 open the portals of glory^wiih, thlin that of the Pope of Uome. I 
 know you have many objections to offer, but let us show you first, 
 your duty and privilejjes us Universaliste, and then meet oil your ob- 
 joctiDns in prd(^r. First, then, Mt is your duty to commit suicide in 
 order to be holy. As you cannot become holy in this life, and, as 
 you believe that all sin will be abolished by death ;— that death will 
 accomplish tiie mighty work;— in a word, that no impurity can exist, 
 beyond the moment of dissolution, — as enlightened believers, as 
 spiritual Christians, holiness to the Lord, ought to be your motto. 
 And how easily you may attain to angelic purity by literally mortify- 
 ing your lusts. Then do s^ Yes, die at once aikl become ho^, 
 Jlesolve to sin no more. And as you fire the pistoflh drink the cup 
 of salvation, say in the language of St. Paul| " ShalTwc continue in 
 
A 
 
 " 
 
 tin ? OoJ forlml." Dul npfain ;— you ouRht to commit iviicidn to Im» 
 frro from piiin and sorrow, — i\icn'imseiiueiice$ of »in. A» you bfllievH 
 lliui ill thU lifo only you urcfpfiiiished for sin,— that \\f\\ in nil in thi<» 
 world, whkjh i»aii it were n vnitt valley of tlvo tun of llinnom,— tliot*. 
 it i» here," nnd licr« ow/y tluit damnation i« mcauurril out to tlia un-*i^- 
 fodlv, wo lay to yon ngiiin, '» work out your o\w»alvation.'^ Our 
 Lord Huid to tho wicked sorihca nnd Pharisee* of hit day, " Yo gon- 
 tM'utlon of vipura! how cnn you CHcnpo tho damnation of IIoll?" It 
 uppeiua they could not. Dut thisi might have been owing to their 
 cowardice, Or it might havo beon tho want of faith, — that in, faith 
 in Univcraulitim. 13ut you Iiavo faith, and you will give on evidcneo 
 of it if you CBcape. Do so. Lot men nnd angels, yea, let the Stviour 
 himself Hco, that as quick as tho lightning from the thunder-cloud you" 
 Can eacnpo the diimnalion of hell. AvaiFyoursclvea then of your faith 
 und escape. Tho aponlle adds, " With (ear and trembling. ' Aa to 
 this I aupposo much will depend on the alalo of mind you are in If 
 y&u are one of those half heartened, half-enlightened Univeraolists, no 
 «loubt you will tiemble. Or if you are even Strong in the faith, and 
 gel much excited at tho time, doubtless you will fultil tho require- . 
 ment of tho text, — you will fear and tremble, 1 naaure you. llavif^g 
 «8 wo believe, Hhown you your duly ns UniversnliMs, we will now 
 bring some motives to uiduco you to act.. And first, we remi^rk, that, 
 like the I«raelitus in tho wilderuM.^, no doubt you wiuh to know some- 
 thing of the promised land. It is indeed very natural for people, be- 
 fore they emigrate to u foreign land, to Avish to know something about 
 tho country nnd those who dwell there. And when they cannot for 
 some reason, seo it fir«t themselycs, they cliooso to learn by letter. 
 Well then, wo have had several letters sent to us from tho heavenly 
 country. It is beautifully described by one John, commonly called 
 tho llevelator ; who had some kind T)f view of it. lie saya, " There 
 is no night there." Nay, that there is no need of the sun which lights 
 up our prison, lie also' speaks of rivers und fruit trees. His des- 
 cription of the city he saw is very minute, and certainly for grnndeur 
 and symmetry, it as far exceeds any thing you over saw, as a palace 
 does a hovel. As to the inhabitants, they are angels and the spirits 
 of just men made perfect. You can have no fault to find with them, 
 though aOme of the latter might have been orthodox previous to emi- « 
 gration. Bu they are pure and holy now ; for the city itself is called 
 the holy city. And w« are told tliat nothing^unholy or unclean can 
 enter there. How can they, when. they must die in order to get 
 there? — And death ypu know makes every body holy. Yes, there 
 appears to be a purifving influence about death, some wa.y or other, 
 though I believe it is mcomprehensible ; but you believe it is so, and 
 ihat IS enough. .Well, what say you about entering the city of the 
 
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 'Great King ;— the palace of nngels nnd God ? Jf you have no fault 
 to find with the city, or the inhabitants, }'^ou can find none with the 
 land, for it is the real land of Canaan. Uo you say you are in debt,? 
 Fie! By committing suicide you will all your debts at Once. Yes,: 
 even the debt of nature as it is called. Besides, no doctor's bills will 
 be charged to you.* This can be no excuse then ; these orthodox char- 
 acters will not accept il; but, if you remain here, they.say of you as it 
 was said of the Israelites who wandered in the wilderness so long : 
 ** Wo see they could not enter in because of"~what ? Because of 
 debt ? No— but " because of unbelief." Yes, unbelief, or want of 
 faith in your creed. Do not, then, stagger at the promise of God 
 through unbelief,— but enter in wi^h a firmi and steady step. 
 
 But again. . Another vcrv powerful motive is, everlasting felicity. 
 
 ;Now the desire of happiness is natural to man. The Creator has im- 
 planted this desire so strongly in him, that itis Inseparable from his 
 nature. Hence the poet says, "Happiness is mans being, end and 
 
 ,nim." ^ Yes, this has been your aim eyer since you had a being; And 
 (lid it never pccur to you whilst listening to the melting eloqukoce of 
 Universalist preachers, that by blowing out your brains you could 
 blow yourself to glory ? How is it ? Does it occur to you now for ' 
 ihe firs|; time ? AR ! I am afraidyOur ministers have kept back part 
 of the truth, which is very wrong, and you blight to "fear, lest a 
 promise being left of entering into rest any of you should seem to come 
 short of it." Your privileges ought to be madfl pfain. Not merely 
 the privilege pf being somewhat happy if you can,— for.thislsasplain 
 as the duty of self-preservation,— but the privilege of attaining the 
 greatest happiness— yes, the highest stage that lies beyond the tomb. 
 Away then ! Fly ! If you delay you wrong your own souls and violate 
 a constitutional law of your beiing. Away then I Does not reason 
 tell you again to arise and away to the skies ? Enter the celestial 
 sphere and be happy foreVer more,. 
 
 Again, we remark, that, committing suicide^ you help people to 
 heaven sooner than you otherwise would ; though you may get there 
 sometimeatojiy rate; for who can douU it, after having read the 
 profound works of Skinner, Balfour, and Ballon, or the Trumpet, to 
 say nothing of the Luminaij, which illuminates so many dwellings,—- 
 that isf, of the Israelites,-^fojr it does not throw a single ray into ih€' v 
 houses of the Egyptians, (Orthodox). 0, no. They are all in the dark. . 
 
 —But if you have read the others we say, how can you doubt but all . 
 hands'will get to heaven some time ? willing or unwilling. Yes, go 
 to heaven they must, thod^gh ever so anxious to stay here in hell. But 
 who wants to be carried there by force, like infidels, who leave the 
 
 t bed as unwillingly as an anchor leaves its bed in the mud. 0, no-^ 
 go willingly; and tell them when you getlhere, that instead of death 
 
 ■f 
 

 / Ibrclng you, you forced Aiirt. It might have taken Him several ycara 
 
 to come, had you let him alone. But you fired, and he quickened \m 
 pace. Yea, he came at the pistol's pM, and you hasten willingly and 
 cheerfully to add to their numbers, and'consequenlly to their joys.-- 
 "For," says McClure, "Be heaven ivhere it may or /what it may, it 
 is admitted by all that much of its happiness is diffusive bcncvolencPy 
 and, that it is greater in proportion to every increase of its blissful ten- ; 
 antry.** Go, then, and heighten their felicity. what a thrill of joy 
 your story wilttSire to the hearts of the sbining ones! Especially 
 St. Judas, whlWent there so willingly about 1800 years ago. And 
 many, others I might name ;— some by water and some by laifd. But 
 whether you go by land or water, you ought to go soon, and iccrease 
 the population of-Jieaven,— the land of Canaan,— the land of promisor 
 Having laid before yoi» a few motives, we now propose to assign 
 reasons why you ought to commit suicide. As Universalists then, 
 yx)U oitght to do it for consistency's sake. ' For liow can you recon- 
 cile your practice with your doctrine ? As we stated at the commence- 
 nieot of this lecture, whatever the term hell may jooesfn, it if confined 
 toeartb. All the pain or sorrow man can suffer is qonfitied to this 
 matter of belief merely, but a lamentable fact. T^pyr what is your 
 practice ? It is this. Notwithstanding all the pain and 'suffering,-- 
 the thousand heart-acHes that flesh is heir to' ;— you cliag to this life 
 as though earth were heaven, and heaven were hell. This appears 
 V to us inconsistent. For you cannot with the timid orthodox who bfe-- 
 
 lieves in a coming judgment, you can not say with him, *I may not 
 befit to enter hpaven.* O, no. You profess to believe that whatever 
 may have been your moral character through life, death puts an end 
 to sin and sorrot\r. Now with these views, when disease fastens up- 
 on your fr^me, you ought not to send for the doctor to keep you 
 from heavenly home. O, ho. If you take any thing at all^ let it be 
 bomething to hasten your exit. For instance,— if you bleed, let it be 
 with a dagger. For a powder, take arsenic,— for a pill,Ted hot lead. 
 In so. doing you will give value and influence to your creed, by actr 
 ing consistently with your belief. You will also have a quick pass- 
 «ge over the Jordan of death. • .! 
 
 But agiiin,—it is incumbent on you to commit smcide to gain the 
 confidence of the public. Now you are offended if you hear any^one 
 say he doubt$ whether there are atfy honesit Universalists. But how 
 can we believe without evidence ; though it does appear as if some 
 were sincere, or they could not, one would think, be so destitute of 
 'tl^e fear of God. Says McClure, "They have burst the bonds of re- 
 ligious awe and child-like reverence, and for them to live in the fear 
 of God, is to live in the pfison-house of Egypt. They tread down the 
 authority of heaven, arid revel on the prostrate honors of Jehovah. 
 'They jeer nt the tesiraints of sanctity, and mock at the terrors of 
 
-5^JIB~|! 
 
 
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 jnslice.** We confess tliat this goes very far to prove that they lie<^ 
 lieve in no coming judgment, bijt it does not prove that they believe 
 in a heaven unless tht^y say they do, and give us an evidence of it by 
 committing suicide ; because atheists may do the former^ and assign 
 strong reasons for not doing the latter : as very few like to plunge in- 
 to everlasting nothingness. But you have no auch excuse: you be- 
 lieve (in a word) that al) is eternal day beyobd the tomb. Show it in 
 deedilient or do not blame us for doubting your sincority< Do'yon not 
 say by staying, that you enjoy yourselves better here than you ex- 
 pect to there? Do not,I beseech you, disparage heaven by preferring 
 the miseries of hell to all its endless glorio. 
 
 Again,— it is your duty to commit sfaicide, to show your faith by 
 your works. For, says an apostle, " Faith without works is dead." 
 Now if your docti-bele true, you are bound in honor and justice, to 
 carry it out into all its practical results. You ought to discharge ev- 
 ery duty growing out of H^ From what has been said, it appears that 
 one duty growing out of it is suicide. For if it be a man s duty to 
 work_outhis salvation ; or, iVother words, to deliver himself from sin 
 and its consequedces, it is evident he must leave this world, where, 
 according to Universalism, sin and its consequences abound. Where 
 the books are opened almost as stxm as he opens his eyes. Where 
 the judgment is set, and continues sitting from the dawn to the eve- 
 ning of life. Now aris3 ;— work out your salvation. As a tree is 
 known by its fruit, show us the fruit of ttijiversalism. Show us the 
 razors and halters. Point u$ to the pistolsanidy^als,— the great sa- "^ 
 viors from sin and sorrow ;-^and we will JbielieVe. ^J«et us hear you 
 say, as you expire, "We show you ourfaithby 0ur\<rM3,— we have 
 no slavish fear of death, of God, of hell, or coming jud[gment." Or, 
 # we are ipp late to witness the scene, and hear the confession of 
 faith ; the woutids and the instruments of death will bear testimony of 
 your sinceril^. And as we gaze upon the pale features of these heav- 
 enly martyrs we will say : " These' were Universalisis, indeed, iij . 
 whom there was no guile," — strong in the faith. ; for they have 
 sealed it with their blood ; and we will write upon their tomb-stones 
 the following lines: ' 
 
 '' , These all by suicidal flighty ; ' 
 
 Enjoy the beatific sight ; , 
 
 ' ' ; By razor, roipe, or pistol fires, 
 
 They^ve gone to join the heavenly ehoir«. 
 We will now attend td your objections. And first, perhaps, you 
 retort upoii us by saying, " you orthodox expect to go to heaven 
 when you die, and therefore you ought to commit suicide in order to 
 get there the sooner, as welf as we. JHoxr to this we reply,— the only 
 reason we do not, or dfxfe not, is this— we have not faith ; that is, 
 faith in Universalism. You know "all men have not faith." W« 
 
\f^ 
 
 a- ■ 
 
 /♦ 
 
 fnre of those who hate it not". But if we had, and acted inconsiatent- 
 fy it is no reason you should. The orthodox as their very name im- 
 ports have not faith. 0, no. But you are the enlightened; ones. The 
 ignorant orthodox believe that God is so cruel and unkind, as to ex< 
 elude whoremongers and thieves, drunkards and adulterers, forever 
 frofla the kingdom of heaven: and they believe that if they were to 
 commit suicide in the full possession of reason, however pious they 
 might have been once^ that very act would prove their present «n- ' 
 regeneracy, and consequently seal their eternal damnation. Thus you 
 see, for them to commit suicide would not be an evidence of faith in 
 their creed, but of madness. So you see their belief is the greatest 
 barrier in the way. But not so with you. You believe you irould be 
 infinitely more happy than yo.u are now ; whereas to them it appears 
 a sure passport to h^ll and everlasting torment, where the smoke of 
 their torment would ascend up for ever and ever. So you see your 
 retort has no weight at all. You have none of our hindrances ; all 
 is clear sky and fair sailing with you. Instead of daikness and temped 
 beyond tlie tpmb, you see nothing but the calm unruffled sea before 
 the throne of God. All is sunshine with you after death, unless you • 
 are one of those who believe In the soul's sleep till the final resurrec- 
 tion. But this ought to be lio objection ; for tnor«,yes, much more 
 can be said -agalnbt this doctiine than can possibly be said in favor of 
 it. But waiving all argument on the subject, let us hear what your 
 writers say about it. We will quote frbm the " Expositor and Uni- 
 versalist Review,' edited by Hosea Ballou. He says, " Whether the 
 resurrection instantly succeeds the death of the body, or whether it i»> 
 a progressive work in the hands of God, performed on different indi- ' 
 yiduals at different times as he shall please to raise them ;:or whether: 
 it is to take place with all'simultaneously atsome future time, Univer- 
 bulism as such does not decide." Now we remark, first, that if, as 
 some appear to think, the resurrection instantly succeeds the death 
 of the body, you have every encouragement ; for the sooner you die 
 the soonei- you wijl rise agwn. Why, it will be like exchanging an 
 old ship for a new one. Not the old one repaired ;— -in other words, 
 not the body you leave immortalized, or raised incorruptible. O, no. 
 You will bear in mind he speaks of an instantaneous resurrection. It 
 can not be the same body then, for bodies have been preserved years 
 after deth you know, for instance the Egyptian muinmies. But the 
 writer intimates it may be progressive work, performed upon differ- 
 ent individuals at different times ; and so God has not thought proper 
 t6 raise the individuals spoken of yet. But wther way you have no 
 cause for delay, no, not for a week or a jday : for, in the third place, 
 if it, takes plaee with all simultaneously at some future time, say a hun- 
 dred or a thousand years, admitting, that the soul remains uncon» 
 Mi^Qs of all thiit is passing in heaven or earth, — insensible to eithor 
 
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 10 
 
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 -pleasure or pain till the final resurrection ;-^adinlttingf all this/what 
 then ? Does it afford any good reason nvliy you should remain here 
 in bell, to be tormented by orthodox preachers, and suffer the painH 
 of damnation for weeks and months, ard perhaps for years to cotae ? 
 not at all ; for he who is in painivould gludly full asleep and be at rest 
 Go to sleepJben, and be at rest till the resurrection morn. Yes till 
 its glorious light shall break in upon the darkness of the tomb ; — till 
 the night and the shadows of death shall be chased away. ThirikoRot 
 that the night will appear long. 0, no. Should you go to sloop thtH 
 mdmont, the next thing you would^^e would be the morning light, 
 — the next thing you would hear would be the voice of the arch- 
 angel and the trump of Ood ; without being able to tell whether you 
 had slept five minutes, or a thousand years. You see then how little 
 difference it will make with you. Oo then, bide yourself in the grave, 
 as 'job says, till bis wi'^th be past. Start not at the darkness of the 
 tomb. Your firmly believed doctrine will enable you to overcome 
 that. Take the cup of salvation and drink deep. Let it be lauda- 
 num, and it will doubtless deliver you from ait sin, all sorrow and 
 aiixietyof mind. Only drink enough ; and, till the heavens be no 
 more you shall not awake nor be r/iised out of your sleep. 
 
 But perhaps you say, "We do not believe in the soul's sleep, and 
 therefore have no objection on that account ; but some of us have fam- 
 ilies, and we do not wish to leave them here tosuffer ; and what isaU 
 most as bad, without our instructions and care to prevent it, they may 
 embrace the peace-destroying doctrines of orthotloxy." To Jthis we 
 reply, — you can prevent their suffering by taking them with you. 
 That is, you can pass the Cup of salvation to each of your family first, 
 and then drink yourself. By so- doing you will take care of your 
 liouseholdi and make them alias happy as yourselfv Then surely none 
 can brand you as an infidel. Nay, it will be evidence of strong faiih 
 in your creed. Thus you can go, as it were, in one ship to the harbor 
 of glory,-- ' 
 
 ., Thenup with yoiir anchor, my brave,' 
 
 And stay not a moment^ hell, 
 No longer to isiit be a slave, 
 Cut loose fironj its magical spell. ,' ' 
 
 But as the text has i^eference to personal salvation I will not urge 
 this point, but remark as to the danger of their embracing orthodoxy, 
 nothing can be more true. There is great, yea, very great danger, 
 not only of your family, but every jother family where the bible is 
 read, beclHuing orthodox. But as a preventive, if they are old enough, 
 you can just show them the beauty pf the system ; how raliocal and 
 consistent it isr Consequently it becomes you as a consistent believer 
 to act out your principles and go alone. But you dan tell them you 
 ^would rather they would go with you and enjoy their privilege of being 
 ;liappy at onee. 'Besides, bow much better it wotdd be for them to j^o 
 
 4 
 
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 ♦ 
 
 '•Sj 
 
 11 
 
 willingly with you than to suflfer here for months or yenr8,and then 
 ho forced, yea, forced to go, — and perhaps nlbne. But if all will not 
 do, if they vyill m4 g^ hecautw of unbelief, (for 1 am persuaded noth-' 
 ihg else can hinder tliein,) why go alone. But to guard them ngainHt 
 orthodoxy, be Hure you leave tiiom in possession of some good books, 
 ^uch ns ISkinner's, Bulfour, and Bullou's. Only be sure the latter is 
 paid for before you go. I do not mikko this remark because 1 doubt 
 your honesty at nil, but he seems to have lost confidence in bisUnivur- 
 salist friends. Hear him speuk for himself : 
 
 " I have been tempted to vurse the day I ever published a book. 
 Mnnjt UniversalistsBccm to feel little interest in reading andimprov> 
 ing as to their professed faith. What is still more painful tome, some. 
 f)ot a few, have got my books, and, cither from want of honesty or 
 carelessness, have forgotten to ^xiy for them. .1 atn heart-sick of it." 
 This will account for my suggesting to you the propriety of seeing his 
 books paid foe before you go, Buttoreturn. If you leave your chil- 
 dren in possession of these precious volumes you may hope their un- 
 belief will be removed, (though it is evident from Ids staying /te is/u// 
 of unbelief,) and if so they will soon follow. O, yes ; — only let their 
 doubts be removed and they'll weigh anchor and make sail at once ; 
 for who would stay out in the storm when their destined harbor was 
 so near, and right under, their lee. Especially when they see how 
 your faith has saved j/o?^. But \f these fail sti|I^ there is hope. Yes, 
 there is hope that the pains of hell (that id, the sorrows of earth) 
 will bring them to reason. Do not delay your exit then, on their ac- 
 count ; for you may be e\ire. they nyili not >tay long bchmd. But 
 whens-. ■■■■/''■. . . , "■■■■■' ;;■ . 
 
 By the torments of hell they to reason are driv«n. 
 
 They'll soon fly away to their Father in heaven. 
 
 JBut, perhaps you object again,; <^ndsay, " It is unnatural for a n^an 
 to die in this way, or to die vX all, if he can help it." \Ve reply, it is 
 as unnatural to prefer pain to pleasure, which j6vl du if you prefer 
 earth with itssorrows^to heaven* with its glories. How will you un- 
 tie this knot ? Not by your great Ohs, nor long Ohs ; nor by sneer- 
 ing, or shaking the head, or asking a question foreign to the subject^ 
 us is customary with^Universalists. Do you say it is natural for man 
 to live as long as he can. This is merely saying again, that it isiin- 
 iialural for him to die, which goes to pntve that death is a violation of 
 nattire : and if so God is not the procuring cause-, but sin, or mortal 
 evil. Hence its naalignity. But this is orthodoxy. But perhaps you 
 8ay this earth is not hell as we represent. Where is it then if it be 
 not here ? You know there is none hereafter. Possibly you will not 
 affirm that there is no hell here, but that there is much good/ to be 
 enjoyed, to which wc cling as long as we can. But this is cpntraxy 
 
 
 /■■ 
 
 ■/■ 
 
t 
 
 l^th to nature and reason ; for both require jou to give up a Idsaef 
 good for a greater. Surely the good of earth can no more be compared 
 1o the good of heaven, than a drop can bo compared to the ocean.* 
 We say again yon are bound by a constitutional law of your being to 
 "drop the glittering pence for the sterling imrHons." Give up the 
 airy nothing of time for the substantial bliss ofeternity. If y9u are 
 »ure of immortal bliss confer no longer with flesh and blood, but sum- 
 mon up your energies,— put an end to your anxieties, and start a( 
 once for the haven of bliss. You need have no fear of any con* 
 scquenco beyond the present pang, nor any criminality in the act. 
 For hear Mr. Grosh, editor of the Vlagazino and Advocate, page 358: , 
 /•There is no appearance of malice Ift the offender against himewlf; 
 for the apostle Paul says, ' naman over yet hated his own flesh ;' con- 
 sequently the act is scarcely murder." Further ; " in cases where sui- 
 cides are recorded, the act itself is never condemned nor ever rutmed 
 as criminal. It seems entirely omitted in the various and frequent 
 lists of actions forbidden to be practised." i>o you not see how Mr. 
 Grosh brings the very bible to accomodate your case ?" And why 
 not? seeing it is a duty to commit suicide* Perhaps your fast objec- 
 tion is, " It is not our heavenly Father's will." How can that be ? 
 since Mr. Grosh has shown that the bible does not forbid it. iBosidcs 
 do you hot believe God to be a Sovereign in such a sense that you 
 cannot go contrary to his pleasure* dr thwart his omnipotent will ? 
 And to prove it, do not sometimes resort to the fool's argument of 
 raising your hand and asking how you could do So unless God gave 
 you the power ? And, from these premises, have you not drawn the 
 infidel's conclusion, that it is his willyou should do so? Now it will 
 require very little noiore power to r^ise a pistol with your hand, and 
 no doubt he Will give you that power, even without praying for it ; 
 yes, the power to blow out your brains too, (if you Have any,) I say ! 
 if you have any,— for he must be destitute who refuses to be happy at 
 so small a price. We say then, you will be furnished with all the 
 necessary power, and according to ^our mode of reasoning, giving \ 
 you the power shows how willing he is you should commit sufqide and 
 be forever at rest. And, should you tremble more thad the text re- 
 quires, and by this means miss the mark and prolong your stay so 
 much as to hear any find fault with you, as those who have not faith 
 will be apt to do,— -you can reply in the language of ScripturjB, "Who 
 hath resisted his will ?'' . Thus you can vindicate your own cause be- 
 fore you depart to be with Sf.^udas and old King Saul. But if you 
 believe that in this one instance it is possible to go conlr^iyto his 
 will,-— we ask what difference will it make ? What can your Maker 
 do? You surely do not imagine he will or can close the portals 
 •f glory ag«nsjyou. How <»» he? Is it not all h^avenbeyood the 
 
 - .• iV 
 

 A : ■ 
 
 l« 
 
 fTftTe? Wfcere could ho tend you? There is no hell you Inowj 
 unless he should send you back to earth again. You do not fear 
 thati What then? Do you say he might frown upon vou ? Noy 
 Verily, that would be hell to you. Why this is orthodoxy. I» ft 
 possibleAhcn after all, that you dread his displeasure? Hav it come 
 to this, that you dare not go to heaven unless carried by main font f 
 After all that has been snid and written ngainHt heathenish* fables And 
 Jewish superstitions, ond the shoutings of " JV^q hell-^no dml—no 
 nngry Goal:" after swallowing all this, have you 4 slavish fear of 
 going uninvited into his presence ? X) U is not possible. Far be it 
 from you to think thus of your lieavenly father. . 
 
 Perhaps you safjr, he does not desire you to come to him y«/, nor in 
 that toay. Is that it ? Does not your Father above desire your hap* 
 
 Siness? Do you not sometimes .reason from analogy and compare 
 im to an earthly father wh6 loves to see all his children happy, a'nd 
 enjoyingthemselves as well as Ihcy know how ? Do they work on the 
 Sabbath ? O he knows they must get a living. Do they violate tho 
 Mnctity of his day by visiting or sporting ? This is only a little of that 
 child-like gaiety so pleasant to every parent. Do they take his name 
 in vain ? Well, this only proves, as the Algerines say, that they are 
 no Atheists, and that they are on terms of free and easy household in- 
 timacy with their heavenly Father. Do they get drunk ? Ah poor 
 things ! he knows how happy they are. bow kind, how indulgent, 
 how forgiving! But stop, you say : we do not believe he forgives 
 any one of us ; but punishes all men for their sins hercw»- And if we 
 curse and sw<3ar and get drunk, &e. we suffer the consequences of bur 
 misconduct.-' Well let it be so then. Yet the heart of the parent is 
 wound up in the child you know, and you suffer mop^ from others than 
 vou do from your heaveply Father, which proves, of course, that you 
 have nothing to fear from_ him after death. Surely such an indulgent 
 parent as yiou represent him to be, will liot be displeased with you for 
 exchanging hell for heaven a little before the tiipe. O, no. Look at 
 it ft moment, whH« we make one of your favorite comparisons. Sup* 
 pose then, you should send ypur son on\|i five years* voyage, but be- 
 fore the time expires, while you are surrounded by the rest of the 
 famHy doing all you can to make them happy ,^on a sudden, without 
 Icnocking and without' ceremony a person enters your dv^elllng. You 
 look, and behold it iayour son f Hear him speak. *^Ftfther, I could 
 not bear to ride yon troubled billows any longer. I could not endure 
 the heat of those sultry climes, nor the chilling blasts of the northern 
 and southern oceans. Besides, I could notrestrain my impatient long- 
 ings to see you and be with you." Now let me ask,— -do you fedas 
 if you could be angry with him 1 O no: you could not. Methinks 
 )rott would bealijaost ready to kill the fattened calf and call a feast.-— 
 
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Is^,'*^ 
 
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 row do you think you love your child more than your licnvenly Fft • 
 thor loves you ? You ciinnot, you dare not say so. Awny then witli 
 
 • «»go>" joy to meet your heavenly Futhi-r. uncj the fiimily above. Make a 
 _ signal for sailing to-day, nn|l to-raorrow got under the lee of admiral 
 
 Judas Iscariot. Tell your Father you could not bear to be absent 
 any longer from hdme ; that on the ocean of time you were exposed 
 to the thunders and lightnings of orthodoxy, and tossed on the billows 
 of prayer. Now hoist evory sail to the breeze ; see that every sail 
 draws,— dhat you may have a qiiick pasaage across the Jordan of 
 
 * death. ^ ^ .- ' ;•,; ■: ■";• ^m'- "■■ • 
 
 We must now bring mir lecture to a close. Wo hTive endea vored 
 to show you, if Universalism Iw true,— the easiest, the quickest, and 
 the best way of working out your salvation. And we defy you to bet- 
 ter it. We thing we have removed your objections, except your long 
 O's and your great O's ; and in the name of St. Judas, Abaddon or 
 Satan, shok us your faith by your works,— sinc^ faith without works 
 IS dead, bemg alono. All that we can allow is, the choice of the modo 
 of death. Some prefer going' by water, as vrater k the mirror of 
 heaven. It was by water, you know, the Egyptians were taken to 
 heaven : . 
 
 '< Thus Pharoah and his miiifhty host, 
 '. Had Gotll ike honors given, 
 
 A jJeasoht breeze bioii>;ht them with ease ' • 
 By water up to Heaven." ,, 
 
 , .Others might prefer fire to water, as fire purifies. It was by firo 
 as you benqye, that the inhabitants of Admah and Zoboim went to 
 heaveoi : 
 
 > For all the filthy SoddmitSs, 
 When God bade Lot retire, 
 ■"■:.. - ' Went in a trice to paradise, 
 ; pnrapfii wingsoffire'i" 
 
 Others^ would prefer a rpzor, knife, or dagger, or sword, like old 
 . lung feaul. And it was by the sword the Caiuwnites were thrust into 
 . heaven ;>° " • ; 
 
 " You know the guilty Cahaanites. V 
 
 ," ■• " To Joshua's sword were given ; 
 
 The sun stood still that he might kil!> 
 And pack them off to heaven. ' 
 ; , '. Godsawthosevillains were too bad, 
 ' Toown that fruitful land, 
 
 Hetherefoie took the rascals up, 
 To dwell at his right hand." 
 But there aroothcrs agaiu who prefer going to heaven the way. 
 pirates, murderers, and traitors go. St. Judas for instance : 
 
 " Forkriow, he's not a wretch abhorred, 
 
 Nor forhis crimes accursed. 
 He by a cord, outwent his Lorf» ^ 
 
 Andgot to Heaven first.'' . *^ 
 
 ,.■■.. -•° ■ 'r' \/'''-- . •'■ ■ ■- .' ' ' . ; ■ " ■■ ?. ■''"■' . ' ■■ ■ " ■- 
 
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 ■'•''••■•■■ ■■■■':■■■ ;■■■'-,../ '^^'-'^'-^ •:"'^--^ '.'■•. -'v'^:"'- 
 
 Vow here !• * htppjr eompany gone before you to glory, tot nil 
 jftKO have faith m Universalisni then, without delay, mid to the num- 
 ber pftheso rejoicing souls. Ve». this mighty, glorious, nod celestial 
 hostj HAir, YE H0NG8TKRS ! ! Theso aro they who pressed into th« 
 kingdom. J. or it ts said of the kingdom of God, •• every man presscth 
 mto It. ihat IS. they go through fire and water. But one appeart 
 to have been violent, viz., St. Judas. He took the kingdom by force. 
 \ ou know it IS said, •• The kingdom of heaven suffereth violence and 
 the violent takoth it by force." So you see you have scripturo /»<#r- 
 ally on your side. Come then, bo off at onco : - ■ ' 
 
 tt - ■■■,,■■'.*. 
 
 Ypw need not stay loinfor Iwhind, 
 « .- For whisky and rijfjjing are chejap, 
 
 . . > And pijttoU quite plenty you'll find, 
 
 Ifnot, take a plunge in tlied^ep." ,. 
 
 Now we call upon you once more, to act, out your principles, «r 
 f«iottnw them which is far better. Yes, abandon a craft whfch'was 
 Urst launched by the priijco of darkness in ihe garden of Eden, but 
 never heard jf again till a few years ago, when sho came from the 
 dook-yard of he 1. But if you will cling to your doctrine as the truth 
 of God, we holdjou to the logicrtl consequences of it $.whila we leave 
 
 Ir!Iu H^n;^ '!"''^'*"/rP°°'" '™''* 80ul9,.~to wc%r out iD toil and 
 trouble, all the days of their appointed time," till they get to lieavea 
 by the tardy course of nature, according to their faith". But we call 
 on vou to ucale the otherial battlements,— take the citadel bv storm 
 and seize your burnidhefl crown. If not you are stiU in unbelief "" 
 
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