OBJECTION V.

THE doctrine of universal salvation is the religion of the natural heart; and therefore cannot be the religion of the Bible.

I suppose, not even Universalists themselves will deny that the Bible plainly declares, not merely in particular passages, but in the general scope of its doctrine, that the carnal mind is enmity against God;-that men are strangers to God, and enemies by wicked works;—that sinners are represented as loving sin, and as employed in the service of Satan, and "hate Christ" and "his words ;"-that they teach the necessity of being renewed in the spirit of their minds, and that, in order to this, self must be denied, and the cross of Christ must be borne ; -the deeds of the flesh must be mortified ;the pride of the heart must be humbled;—unholy emotions must be resisted;-unhallowed propensities must be restrained, &c, &c. All of which are represented under the figures of dying to sin;-crucifying the old man ;-contending with our spiritual enemies ;-fighting, wrestling, running, striving, watching, &c,implying not only a vigorous discipline, and great exertion, but also a painful exercise of soul, crossing to the feelings of the human heart, and in direct opposition to the natural bent of the mind.

To impenitent sinners of both Jews and Gentiles this doctrine was always as obnoxious

as Jesus Christ himself was to the Jews. It was to the Greeks foolishness, and to the Jews a stumbling block. Those who felt the sinful

ness of sin, and resolved to forsake it, received this doctrine with joy; but those who determined to live according to the course of this world, hated and opposed it; because it testified against its works, that they were evil. And our Lord has taught his disciples that it would be so. For, says he, "Ye are not of the world, therefore the world hateth you." But it is not so with the doctrine we are opposing. No man rejects it, and feels opposed to it, because he means to live in sin. But this is rather the cause of his receiving it with joy. The very vilest characters, the most abandoned sinners, can receive this doctrine without any opposition of heart. You may vindicate it with all the zeal you can manifest, and with all the arguments possible, from morning till night, and from Sabbath to Sabbath, to as an abandoned a congregation as can be found, and it don't offend them. And can this be the doctrine for which Christ was hated, and for which he testified to his disciples that they should be hated by the wicked world?

But it is said, "Such do not receive the doctrine of universal salvation; they only hear the theory, but do not spiritually discern the nature of the doctrine. Universal salvation is universal love and universal holiness; and all who properly receive it will feel that it is opposed to sin of every kind." How many times, in some

form or another, has this plea been made, in favour of this flesh-pleasing doctrine? But it is as unsound as it is pleasurable. Let us examine it.

It has no weight against the objection we have brought up. The objection states, that impenitent sinners are, and ever have been, opposed to the Gospel, as preached by Christ and his apostles; but they are not opposed to the doctrine of universal salvation; therefore that is not the doctrine taught by our Lord and his apostles. The reply is, "Wicked men, who rejoice in the doctrine of universal salvation, do not properly and experimentally receive it." Neither did those who opposed the apostles' doctrine, properly and experimentally receive it. Their hearts were against the very theory of the doctrine. But the foregoing reply acknowledges, that impenitent sinners are pleased with the preaching and theory of Universalism, and if so, one objection to it stands good. The statement of the argument is,-impenitent sinners are opposed to the Gospel, as preached by our Lord and his apostles; but they are not opposed to the preaching of Universalism; therefore Universalism is not the Gospel preached by our Lord and his apostles.

The drunkard rejoices in Universalism, and belches it out with the fumes of his own fetid breath. The debauchee, the knave, the blasphemer, the worldling, and sinners of every description, are not at all disturbed by this system; but they hail it and receive it as good

news of great joy to their unsanctified hearts. And this view of the subject, a view which none can, with any show of reason deny, while it at once shows the unscriptural character of this system, opens the way also to introduce another objection.

OBJECTION VI:

THE doctrine of universal salvation is pernicious to the morals of society.

I know there is no objection made to this doctrine that touches the sensibilities of its advocates so soon and so deeply as this. And I am also well persuaded that there is little hope of its having any influence on the minds of the warm advocates of this system, other than to offend or enrage them. It is not to torment them before their time, it is not to enrage and offend them, that the objection is brought; but from a firm conviction of its truth; and that, if it is true, it ought to have, and will have, much weight in turning the controversial scales against the doctrine of universal salvation, and in favour of the truth of future punishment. And if men continue to fall in with, support, and spread the doctrine we oppose, it is believed that the practical effect which it will have upon community, will one day open their eyes. may have its run, like the French philosophy of the last century. But, like that, it will open the eyes of community to its bad tendencies,

It

by the corrupt fruit which it will bear. Universalists, however, think otherwise; and while many say they should infer that their doctrine would lead to licentiousness, they infer the reverse of this. For, say they, Universalism is love, and by it men are disarmed of their enmity. I grant that where there is salvation there is love. But to infer, because universal salvation is universal love, therefore the preaching of the doctrine, that all will certainly be saved, will beget universal love, is to beg the question. It is to make salvation, and the doctrine of salvation the same thing; but we have already seen (Obj. V,) that it is not; and the question now is not, what universal salvation would do, if it were experienced; but the question is, what doctrine will be the most likely to reform the world, and what the most likely to encourage men to persist in sin,-the doctrine that sinners dying in impenitency will never enjoy heaven, or that all men of every description will certainly be made eternally happy? Nothing more is wanted to decide this question against the latter doctrine, than a slight acquaintance with human nature, and a mind free from any improper bias. But for clearer views of the subject, let us examine it a little more particularly.

1. The nature of the human mind is such, that fear is a necessary restraint, without which man could never be controlled. Mr. Ballou himself maintains, that man is governed by the strongest motive, and that the desire of all is