CHAPTER III.

THE FUNDAMENTAL ARGUMENTS AND PRINCIPLES OF UNI

VERSALISM EXAMINED AND EXPLODED.

SECTION I.

Introductory remarks on the belief of universalism.

1

UNIVERSALISM simply implies the doctrine that all men will be finally and certainly saved. But the doctrine, as now generally explained and professed, is, that all mankind will certainly be immortal and happy immediately after death. This is the kind of universalism professed by the principal teachers that now pass by that denomination, as distinguished from the "restorationists" heretofore referred to. It is this last system mainly that we propose to examine, except as our arguments on this, may in some instances, extend to the other also. Universalists generally endeavour to set off their system, by making the opposite doctrine appear a very different thing from what it really is. They speak of "roasting" and "burning in literal fire," "fire and brimstone," &c. to make out the appearance of something too horrible for belief on the other side. Yet it is well known that christians do not believe the future punishment of the wicked will consist of "literal fire and brimstone." They speak of "the fire that never shall be quenched" of "hell fire," of "everlasting fire," of "fire and brimstone," of the lake of fire," &c. But this is only using the very same language, which the Bible uses. And why do universalists conclude that we hold a horrible doctrine, because we express it in Bible language? If they respect the Bible, why do they reject the ideas it contains? But they will say, that all such language in the Bible is figurative, and should not be interpreted literally. We say so too. But if it was proper for the Holy Spirit to use such figurative language to denote

the punishment of the wicked, why is it not proper for us to use it to denote the same? And why should any ridicule the ideas contained in that language, while they profess to respect the Bible. How do they know that we mean any thing more horrible by such images of wo than the scriptures do?

2. Suppose the scriptures teach universalism, and we should not so understand them; but should understand them to teach, that all the good, and the good only, will be saved; what shall we lose by the mistake? It will be replied, that we shall suffer much from fear of not being saved. Answer. We need then fear only just enough to induce us to be good; and so much fear as was necessary for that purpose, would be more than counterbalanced by the advantages of a good life. It will be said too, that we shall suffer much from the fear that some of our children and relatives will not be saved. Answer. This fear, however, would induce us to use every effort in our power to bring up our children as they should be; and to persuade our friends to lead good lives. And all these ends, to be obtained by fear that all will not be saved, are far greater than the trouble that such a fear ever need be to us. There is nothing, therefore, to be lost by not being a universalist, if that doctrine be true-For it appears, that we should be more likely to be good; and just as likely to be happy, on the whole, in this life, to believe the good only will be saved. And notwithstanding this errour of opinion, we should in that case, certainly be happy in the next life as well as oth

ers.

3. Suppose the scripture doctrine is, that the pious and good only will be saved, and we understand them to teach the certain salvation of all, what are we to lose then by the mistake? It will be said, nothing, because one may be pious and good notwithstanding this errour of opinion. AnWe might be. People, believing in the certain salvation of all at death, might be pious and good notwithstand

swer.

ing; but the fear of future wo, or the hope of a future heavven, could not be any inducement to make them so. In this world, the reward of virtue, and the punishment of vice, to say the least, appear so uncertain and so inadequate, as to have very little effect with the multitude. Indeed, the apostles and early christians, pure and holy as they were, experienced such scenes of earthly wo, such complicated and exquisite torments; and, in every age, the humble, pious, and good, are permitted so often to be trampled down by the proud and haughty, to suffer disappointment, crosses, and accumulated and varied miseries; while the oppressor and the impious, the knave and the villain are so often prosperous, and apparently happy, their consciences seared and lulled to sleep by the siren songs of unbelief; and exulting in the triumphs of injustice and crime, that the ideas of rewards and punishments in this world, never did, and never can, contribute much to the cause of piety, or to the protection, security, and peace of human society.With such views, individuals of extraordinary good dispositions, and who should fall under the action of no very strong temptation, might be moral. But when the exciting power of any evil inducement became stronger than the fears of present punishment, the victim would fall. Facts corroborate this reasoning. Who does not know, that those who fear future punishment, and anticipate future rewards, are more solicitous about religion—more fervent, more watchful, more prayerful, more vigorous to cherish piety in their own hearts, and extend its interests abroad, more engaged in purposes of christian benevolence, and in their endeavours to be assimilated to God, than such as deny all future remuneration or accountability? Then the true answer is, if the pious and good only are to be saved, by believing that all will certainly be saved, whether we are here pious and good or not, we are in imminent danger of procrastinating repentance, yielding to temptation, following our passions, pursuing the illusory phantoms of the

besetting world, living and dying in sin, be disappointed of heaven, and be damned at last! Who has ever known the careless, hardened, and abandoned, to be awakened, aroused from their lethargy, and converted to God and religion, by being persuaded all would certainly be happy after death whether they did this or not? I never knew an instance. On the other hand, we are all familiar with multitudes of such awakenings under the opposite impression.*

4. Hence it appears, on the whole, that we have nothing to lose by the errour, even if universalism be true; but if it be not true, its votaries are risking much, and in great danger-are even jeopardizing their eternal all-their very souls! Suppose Satan, or some body else, should send a preacher on agriculture into our country in the springHe tells our farmers that God is kind and loves all the people; and will certainly give them all abundant harvests in his "unbounded love," whether they plough and sow or not. They begin to prick up their ears and say, "This is comfortable doctrine!" One asks-then we need not work of course? Oh, yes-says the preacher-you must work notwithstanding-You will certainly have harvests whether you do or not; but then you should work, because you will enjoy yourselves better to work than to be idle! Labour will make you healthy and contented. All would admit this; but if they believed the harvest would certainly come, how many would begin soon to relax their efforts, turn idlers, and laugh at those stupid men, who would not believe so much in the paternal care and love of God, and

*I will mention a Mr. of Jamestown. For years he had been a poor miserable drunkard; every thing was as dark and hopeless with him as could be-his family in want and wretchedness. Yet he was a warm universalist. I preached universalism to him time and again, and sometimes tried with all my might to persuade against that habit; but while heaven was just as sure to him with it as without it, he drank on! At lenght at a presbyterian protracted meeting (distracted meetings universalist editors usually call them,) he became alarmned about hereafter. The arrows of conviction pierced deep. He was reclaimed-and for years has been a good member of society.

would drudge on to earn their harvests? Men would soon show that they love play and idleness better than work, notwithstanding labour is for their present good, independent of the harvest! And poor creatures, when autumn and winter come, might starve, for all the harvests God would give them! So it is with universalism; it tells us, we shall all be saved, pious or not, but that it is better for us here to be pious and good; and all admit that it is. Yet believers in it generally relax their piety, follow their inclinations wherever they lead, choose evil rather than good; and laugh at the piety and christian efforts of their opponents; and call them fools, not to trust to the "unbounded goodness of God," and to take so much pains to prepare for future blessedness! And poor creatures may find, in the end, that the economy of grace is founded upon similar general principles with the economy of providence; and "beg in the eternal harvest, and have nothing.”

5. From these considerations, it follows, that the belief of universalism, on the whole, can do no good at any rate, even if it be true. Nay-that it is pernicious and fatal to the best interests of mankind, in this life, if it be truth; and if it be errour, that it endangers the everlasting well-being of the soul! What the use then in preaching that doctrine; in all the efforts made by universalists and skepticks to propagate it? (for skepticks generally are as much engaged in the work as professed universalists.) What is the world to gain by its general promulgation and belief? In its visible effects, where it has prevailed, we see nothing to recommend it to posterity. But universalists say they cannot avoid believing it if they would. Well--they can avoid all endeavours to propagate it. If one cannot avoid a fatal disease, he can avoid endeavouring to spread the contagion among his healthy neighbours. But we think a candid view of the Scriptures, with a devout, humble, and praying mind, will generally cure the soul infected with this distemper.