up, than false teachers appeared, denying the Lord, and bringing in "damnable heresies."

No Evangelical minister hesitates to apply such Scriptures to the preachers of Universalism. He believes that Universalism is "another gospel ;" and believing this, he cannot receive the preachers of the doctrine as ministers, nor in any way countenance their claims. Universalist preachers understand this. They know that they are not regarded as Christians, and that, as false teachers, they are excluded from the pulpits and the communion of Christians. They feel this-they complain of it.

But a Universalist preacher cannot apply this text to Evangelical ministers. He dare not close his pulpit against them on the ground that they are false teachers, whom he dare not countenance lest he bid them God speed, and become a partaker of their evil deeds.

X. It has no sanctions.

I felt, while preaching Universalism, like a lawgiver attempting to enforce among the dissolute obedience to a law, to the violation of which no penalty was attached. I could urge men to repent of sin, to reform, to love God and serve him. But the answer would come

back, Suppose we do not choose to do so, what then? In reply, I could only urge that it was better not to sin; that the way of the transgressor is hard; and that it was more conducive to happiness to serve God, than to rebel against him. Upon the countenance of my hearers, I seemed to read the inquiry, Suppose we differ from you, and prefer the service of sin, and choose to rebel against God; what will be the consequence? The only answer that I could give was, "Nothing! You had better not live in sin; but if you do, you will be saved."

I could swell this list of difficulties to an indefinite extent. The doctrines of Universalism strike at the root of all Christian faith and piety. They are so near Atheism and infidelity, that both of them can take refuge under their wing. The congregations which attend upon its ministry are irreligious, and wish so to remain.

Many preachers have little confidence in the system, and admit their inability to remove objections that are urged against it. Their intercourse is distinguished for anything, rather than good-will and brotherly love. Few of the professors of Universalism are at ease,

or confirmed in their faith. A preacher can more easily remove doubts from the minds of others, than from his own; and he is frequently found using arguments in which he has very little confidence. He has no sanctions with which to urge home truth upon the heart. And then, when he remembers the names, the number, the character, the standing of those who, in all ages, have rejected Universalism; and the character, talents, and standing of those who defend it, and their writings on the subject; and when he adds to all, the modern date of the system; he has a mass of difficulties not easily overcome.

Allow me to ask, in conclusion, Can such a system as Universalism be of God? Is it not a delusion of the most appalling kind? Does not he who trusts it injure his own soul? Fly, then, from such delusion, so fatal, so deceptive. Let not Satan, the enemy of souls, secure you as a subject of his dark dominions. If he has in any measure got hold of you by means of a system of deception, turn to Jesus, "if God, peradventure, will give you repentance to the acknowledging of the truth." Fly, then, from error, lest you perish. Fly from sin to holiness, from death to life.

CHAPTER IV.

PROOFS AGAINST UNIVERSALISM.

SUMMARY OF ARGUMENTS AGAINST UNIVERSALISM,

1. It has all the marks of being the doctrine of Satan which attended the temptation in Eden. Its purpose, its result is the same.

2. It answers to the false teaching, which, in the days of the prophets, seduced men from the path of truth to the way of death. Like that, it is a system of vanity and lies; cries peace to the wicked, daubs with untempered mortar, sews pillows to all arm-holes, and with

ies makes sad the heart of the righteous, by promising the wicked life, though he turn not from his sins. In no way can Universalism be so well described, or its ministers be so graphically represented, as by reading the prophets referred to.

3. It fulfils the prediction of the apostles in respect to the errors of later times. "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be

transformed as the ministers of righteousness; whose end shall be according to their works." 2 Cor. xi. 13–15. Such were tỏ "bring in damnable heresies;" "deny the Lord that bought them;" "make merchandise of the souls of men;" and "lead many from the truth to fables." Those delusions which have been scattered over the surface of time from the first temptation, may now be found embodied in Universalism.

4. It has the marks of falsehood which distinguish Atheism-all nations, in all ages, have rejected it.

5. It does not appear upon the face of any part of the Bible. Take any part, print it in the form of a Tract, and it would not convert a single soul to Universalism. The sermon on the Mount, or on Mars Hill, for example. When they read the Scriptures in public, Universalist preachers are obliged to use great care in the selection.

6. It makes the Bible an unmeaning or deceptive book. If Universalism be true, the Bible has misled the mass of Christians, the best, the most devoted students, for eighteen hundred years; and martyrs at the stake have died in defence of sentiments which were