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for the fact, that the Universalists have no missionary stations among the heathen. It would be one of the greatest wonders of the nineteenth century, if the Universalists should establish a mission on some Pagan shore. But why should they not do that as well as preach among us. They tell us, when we ask them why they preach their system among us, if they believe all are to be saved“O, we wish to let men know the glorious reality, to make them happy beforehand.” But pray would not the heathen be as much rejoiced at such intelligence as those near at home! Yet the Universalists never appear to have thought of this! What is consistency? We must confess, that if the Rev. A. C. Thomas, of this city, or the Rev. T. J. Saw. yer, of New York, or the Rev. Thomas Whittemore, of Boston, were to start on a foreign mission, it would do more to convince us of their sincerity than any thing else. Or if they could point to this missionary station or that, in different parts of the Pagan world, and exclaim, there, and there, are monuments of our sincerity, it would have the same effect upon us.
But alas, alas, for the missionary stations of the Universalists! We are not s sure that they are favourable to missionary operations. We are not sure that they join with the Christian world in the monthly concert, to pray—“Thy kingdom come, thy will be done.” They do not in Philadelphia, perhaps Mr. T. J. Sawyer, of New York, and Mr. Whittemore, of Boston, will be able to furnish a different account of their adherents in regard to this matter! Perhaps the American
Board of Commissioners for Foreign Missions, the great almoner of the charities of God's people to the heathen, can tell us how many, if any, hundred dollar notes they have received from the Universalists! Perhaps the Bible Society, who send the Bible, without note or comment, to the heathen, have set some portion of their funds down to the credit of the Universalists! We pause for a reply. Alas, for the reply. We suspect that the summary reason why Universalists have not done more towards sending the gospel of Christ to the heathen, is that they do not believe that their system is either true, or that it is contained in that gospel.
2. If any man dies a believer in the doctrine of Universal Salvation, he will have no excuse before God in the day of judgment. Such an one may say, in that awful day when he shall be called to an account, “I believed in the doctrine of Universal Salvation, because he who was my spiritual teacher and guide on the earth, declared to me that it was true." But the reply will be-“ Did you not possess the Bible? And if you had a Bible in your house, how could you die a Universalist? Did you not read its threatenings against the wicked? Did you not read its graphic descriptions of coming wrath? Did you not read of just such a 'white throne' as this? Did you not read of just such a judgment day as this? Did you not read that a separation should take place between the righteous and the wicked on this day? Did you not read that the Son of man would say on this day, to those on the left hand, Depart, ye cursed,
into everlasting fire, prepared for the devil and his angels ?"
What reply will such a wretched soul make to his offended Judge? Will not his tongue cleave to the roof of his mouth, while he goes to the left hand among the damned? Will not a keen consciousness of his amazing folly, and of the justice of his doom, fill his soul with agony? And when he goes away from God and heaven, to dwell among the reprobate, will not his soul lament, in unmitigated anguish, that it ever imbibed that delusion which has consigned him to wo?
I tell you, my friend, as you have no excuse now, so you will have none when God shall judge you.
3. We see that our faith has no effect to change the word of God. When a man embraces any religious opinion, his belief can never alter the word of God. Men have denied the existence of God: but has their faith altered the fact of his existence? Men have denied the inspiration of the Holy Scriptures: but has their denial changed the fact of their inspiration? Men have denied the immortality of the soul: but is the soul any the less immortal on that account? Men have denied the supreme divinity of the Lord Jesus Christ: but have they robbed him of his divinity? Men have denied the total depravity of the human heart: but is not man depraved still? Men have denied that the Bible teaches the doctrine of endless punishment: but have they changed the testimony of the Bible upon that point? Have they hushed its thunders,
and stilled its loud notes of wailing? Have they put out its fires, and killed its undying worm? Have they succeeded in tearing up the deep foundations of eternal truth ? Have they robbed justice of his flaming sword? Have they rolled back to oblivion the day of coming wrath? Have they shorn the Almighty of his perfections, and cancelled his claims upon man?
If our believing a doctrine is true would make it true, then the doctrine of Universalism might be true. But faith can never alter truth or testimony. A man may so far believe in the doctrine of Universal Salvation, as to hush his own fears and alarms, but he may believe with all his mind, and it will not hush the wailings of the pit, or still the raging of its fiery waves. It is considered a great attainment by Universalists, when they can so far believe in their doctrine as to quiet their fearful forebodings of coming wrath. But though their faith may have this subjective influence, it can have no such objective influence as to turn the truth of God into a lie. Many have professed to believe in this doctrine before we were born, but the thunders of damnation roll on still. Many now profess to believe in it, but the thunders of perdition still shake the Universe. And when we are mouldering in our graves, some of the next generation will profess to believe in it, and yet the Bible will meet them, telling them of the wine of the wrath of God poured out without mixture into the cup of his indignation."
Again: The only way of reconciling the stead, fastness of faith which many Universalists exhibit, in the midst of confounding evidence, is, that they cherish the hope that there is time enough yet for them to repent, and abandon their delusion. But life is uncertain. It is no uncommon occurrence for men to die now in their beds, or to drop down lifeless in the streets. Some of our friends are sick, dead, and buried, and the first notice that we get of it is in the obituary calendar.
How does that man know, who has imbibed fatal error, that God will consult him as to the time or manner of his decease? That lingering sickness which he hopes to enjoy, may never come. A flash of lightning may carry his guilty soul to hell in a chariot of fire! A stroke of apoplexy may prostrate him in death in an hour. Reason may forsake her throne, and never return. The prayer of the dying thief may be denied you in death.
Will any of you delay then a timely repentance? Will you hazárd your immortal soul for the pleasures of sin for a season? Might you not, by an immediate repentance, exert a redeeming influence in this world, and repair in some good measure the wrong which you have done? Might you not come out from the mazes of error, and enlist your energies in the cause of Jesus Christ? Can you consent to go on with the delusive expectation of future repentance? Ah, my friend, beware-for “he that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy!"