against the Holy Ghost, hath never forgiveness, but is in danger of eternal damnation. And again in Luke 12: 10. Unto him that blasphemeth against the Holy Ghost, it shall not be forgiven. So long then as forgiveness is the remedy for sinners, just so long will these texts show that the punishment of some is remediless. In Prov. 29: 1, we are told, that he that being often reproved, hardeneth his neck, shall be suddenly destroyed, and that without remedy. But if any be destroyed without remedy, they are, certainly, without any prospect of heaven. The Apostle says, in his epistle to the Phil. 3: 18, 19, for many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ, whose end, is destruction. Again in Hebrews, with regard to similar characters, he says, whose end is to be burned. How then can they be finally saved, if their end be destruction, and to be burned? If it should be said that these texts do not mean the last end of the wicked, the remark is without proof; as well might we say that Rom. 6: 22, ye have your fruit unto holiness, and the end everlasting life, means not the last end of the righteous. We may now see why it is that such sacrifices and such efforts have been made to introduce into our world, a method of salvation, and to sustain and propagate Christianity. God gave his only begotten Son, that whosoever be lieveth in him should not perish, but have everlasting life. The apostles counted not their own lives dear unto themselves, if they might save some. Finally, we may see from these arguments, that the doctrines of the Gospel are presented in the Scriptures in such a connexion, that it is impossible to expunge one important doctrine, without destroying the whole. Just so long as the promises of the Gospel comprise perfect holiness and eternal happiness, the doctrine that some will fail of these must stand. Just so long as the future happiness of the righteous is set forth by contrasting it with the future state of the wicked-so long the doctrine must stand, that the punishment of hell will be as enduring as the happiness of heaven. Just so long as men are urged to repentance on the ground that they are hastening to a state of remediless punishment; and just so long as they are exhorted to fear God because he is able to destroy both soul and body after men have killed the body; so long must the doctrine of eternal punishment stand. But if it be true, my friends, believe it, and give yourselves up to its proper influence. If it be true-Divine compassion has not bled for nothing-Prophets and Apostles have not been slain for nothing-The blood of martyrs has not flowed in vain. If it be true, the doctrine of Salvation by the Cross means something---means something which is of everlasting and infinite moment to you. Ye sinners seek his grace, Whose wrath ye cannot bear- LECTURE II. Examination of Universalist Arguments. "The simple believeth every word: but the prudent man looketh well to his going."-PROVERBS xiv. 15. Superstition and scepticism are commonly regarded as opposite extremes. Both, however, spring from the same principle-both are founded in credulity. The superstitious rely upon the authority of a corrupt Priesthood, and are greatly influenced by the captivating show of religious ceremony. The sceptical are driven into error by a powerful prejudice against all religion, or are swayed by the strong bias of their own inclinations. They both agree, however, in this-their opinions on the subject of religion are formed by feeling, rather than by sincere, dispassionate, and thorough inquiry. "Tis true this feeling is of a very different cast in these two classes-the one are influenced by a complacency in their own moral character; the other by a high sense of their own wisdom. The latter class assume the magisterial and knowing air of Philosophy; while the former, enveloped in mystery, throw around themselves the specious garb, and put on the sanctimonious look of Pharisaism. It is needless to observe that doubt and disbelief are the more common of these evils, in a community like this. There is so much independence of feeling among the people, that no man or set of men can mould the public mind on any subject, by the power C of mere authority. This remark is most emphatically true in its application to religious belief: Insomuch, that if I were aiming to insult the feelings of any individual in this house, I could not do it more effectually than by preferring against him this charge-"You do pin your faith upon a certain other man's sleeve." I appeal to your hearts, if any of you could not bear almost any thing better than this? Now, with this spirit of independence we find no fault; on the contrary, while you assert your right to think for yourselves in matters of religion, I declare to you, as an ambassador for Christ, that you have the right to think for yourselves not only, but you are also solemnly bound to take the sacred volume, and with patient, humble inquiry to learn its doctrines and its precepts, and then to practise the one and believe. the other, according as your conscience shall dictate. It is lamentable however to observe, amidst all this unrestricted freedom of opinion, so little disposition to investigate thoroughly the most important truths. There is sufficient freedom of thought to unsettle multitudes with respect to every principal doctrine of christianity, but not sufficient use of this freedom to bring the mind to definite and sober views. We have among us enough of pretension to free inquiry, but very little of the bone, and sinew, and nerve of exertion. This, I think will appear, in the progress of this Lecture, to be the real source of Universalism. Arguments are presentedmany learn to evince a good share of dexterity in their use-but their reasonings are confined to a very limited sphere, and they have never seen them thoroughly examined. In proceeding to this examination, I have only one request to make of those that hear me.--It is, that you will cherish in your minds a sincere desire to know the truth. The prudent man looketh well to his going. It should also be stated as a preliminary, that I do not propose to answer all the objections which ever have been made to the doctrine of future and eternal punishment. My object, this evening, is not a defence, but an attack; I shall therefore take up the time in examining the main arguments adduced in favor of the doctrine of Universal Salvation. These arguments are drawn from four sources. I. FROM THE JUSTICE OF GOD. II. FROM THE UNIVERSAL GOODNESS OF GOD. 1. In examining the argument drawn from divine justice, it is necessary that we obtain an accurate definition of the terms.* The Chevalier Ramsey, one of the principal ad *The quotations from Universalist writers in this Lecture, are taken from Edwards against Chauncey.From an early, and intimate acquaintance with that excellent work, the author of these Lectures was led to a special examination of the doctrine of Universal Salvation. In this second Lecture I have not scrupled to make a free use of that book, clothing the ideas of Doctor Edwards, commonly, in my own language, and arranging the whole matter in a form better adapted to common minds. After the Lecture was completed, I found it difficult to discriminate between the ideas, or even the expressions derived from Doctor Edwards' work, and those derived from other sources. Rather, therefore, than attempt to distinguish all the extracts by quotation marks, I prefer to say, that I set up no other claim in this examination of Universalist's argu } |