Sivut kuvina
PDF
ePub

versalism-but the very opposite. And must not that system be from God, which will make men better?-which will beget in their souls a love for prayer, and for the whole word of God?-which will cause them to take a deep and hearty concern in the triumph of holiness in the earth? That system of doctrines, which will make men like God, in character and in conduct, must be from God; whereas, that system which makes men unlike God in character and conduct, cannot be from God. The one must be a system which God has revealed, to recover men from sin and ruin; while the other must be a system devised by man, and designed to quiet him in his rebellion, and encourage him to sin, without the fear of future punishment.

It is true, the Universalists boast of some con⚫ versions from our doctrines to theirs. But there are two questions which we wish to ask in regard to such conversions, before we can allow them weight in this argument.

any

1. Were such converts to Universalism ever real Christians? Or did they hold the truth in unrighteousness? Were they faithful in duty before they went from among us? Did they shine in those churches to which they preferred to belong? Were they not in the habit of some secret or open sin? Were they not often a grief to their pastors, and a stumbling block to sinners? Did they live in the daily performance of secret and family prayer? Was the Bible the source of their greatest consolation and delight? Did they take an active part in advancing religion, and in promoting re

vivals? Did they not get weary of the cross of Jesus Christ? Was not the Lord's Supper a dreadful duty to perform? Were not our doctrines a reproof to them-and did they not rush into the arms of Universal Salvation to obtain peace, while continuing in the practice of sin?

2. But allowing that they were what they professed to be, prayerful, godly persons-have they become better by joining the Universalists? Do those apostate ministers, and professors of religion, who have gone out from us, and joined the Universalists, lead prayerful lives? Are they more holy now than before? Have they acquired a new zeal for the conversion of men from sin to holiness? Do they go to their closets more frequently, and more habitually collect their families around the family altar? Have they as sacred a regard for the whole word of God? Are they ever heard pleading with God in the public assembly for the gracious outpouring of his Holy Spirit, and the triumph of holiness?

If not, what have they gained by the change? What has Universalism done for them? Do not all the effects of their new system of faith, thus far, show that they have made a fatal mistake? Before the Universalists can boast of such converts, they must show us that their system has made them holier men? But when we tell of converts from Universalism, we can show, both by the testimony of such converts, and by the observations of men, that we have made better men of them-that our system has produced a wonderful revolution in

their lives, and a radical change in their characters? Every such conversion, then, tells powerfully against their system, and in favour of ours. Give me a system of religious faith which will make man holier! Give me a system of doctrines which will increase man's fear as well as love of God! Give me a system which will make a man more prayerful, and humble, and reverent! Give me a system which will cherish in the heart a quick sensibility to the evil of sin, and a high regard for the whole word of God!

TWENTY-SIXTH REASON.

We reject the doctrine of Universal Salvation, because it represents death as a blessing to the wicked as well as to the righteous. This is contrary to the word of God. In the Bible, death is spoken of as a dreadful event to the wicked. But why is death spoken of as a dreadful event to the wicked, if this life is only a state of discipline, and there is no such thing as suffering beyond the grave? If there is no punishment beyond the grave for the wicked, is not death a blessing to them? And were not the inhabitants of the old world better off than Noah? Would it not have been better if the apostle John had hanged himself when Judas did? Were not the children of Israel punished, according to Universalism, instead of the wicked Canaanites? Is not a state of perfect holi

ness and peace, better than a state of discipline? Is not death the greatest blessing which can overtake the wicked-if all is well with the wicked after death? But the wicked do not regard death as a blessing. No-they turn pale at the thought of dying. They make every effort to drive the thought of death from their minds. When they read over the obituary notices in the public papers, they have some fearful apprehensions. When they witness the solemn gathering of a funeral, and see the undertaker carrying away the dead, they have some startling thoughts about their own dissolution. "Ah," says the wicked man, "I hope it will be many a day before the undertaker will come for me. I hope it will be many a year before my coffin and winding-sheet will be brought to my house. I hope it will be many a day before my grave will be dug." But why? Ah, the wicked man does not believe that it will be well with his soul after death. He does not believe in the doctrine of Universal Salvation. He knows and feels, that if he were to die now, hell must be his portion. But if there is no punishment after death, why should not every wicked man desire to die-when, in this state, according to Universalists, he is only enduring discipline? Every day, according to Universalists, he is suffering the penalty of God's law. Why, then, should he not desire death. And why do not Universalists desire death? If they were firm believers in their doctrine, we should suppose they would desire death for themselves. But is there a Universalist in this house, who dare

rise from his seat and plead with God for an instantaneous death? Not one. You would like to give us such a testimony in favour of your doctrine, but you are afraid to do it. If you were sure your prayer would not be answered, you would do it at once. But the thought of being ushered into the presence of a holy God, while in your sins, is as dreadful a thought to you as to any other man.

But how many righteous persons have prayed fervently, that if it were the will of God, death might instantly release them from this scene of sorrow and suffering? I have heard a person who believed in the doctrine of future punishment, pray most earnestly for instant death. Many in this house heard the same prayer. I have the name of the person, and her residence. But who ever heard a Universalist pray for immediate death? Yet, if they are sincere in their belief, why do they not desire instant death, so far as they are concerned, themselves? Would it not prove a blessing to them, according to their system? Would it not introduce them at once into the holiness, and bliss, and glories of heaven? But the wicked regard death as a dreadful event-and dreadful, not on account of the pains of dying, but of what is to come after death. They do not regard death as dreadful chiefly because it would remove them from their families, and from opportunities of doing good -but chiefly because it would introduce them into a scene of changeless retribution! The Bible does not represent death as an evil chiefly in itself-but chiefly because it cuts the sinner off from a state

« EdellinenJatka »