"Barnabas says, 'The way of darkness is crooked and full of cursing; for it is the way of eternal death with punishment.'

"Justin Martyr says, 'The punishment of the damned is endless punishment and torment in eternal fire.'

"Christ,' says Iræneus, 'will send the ungodly and unjust into everlasting fire.'

"Tertullian says, 'All men are appointed unto eternal torments or refreshments. And if any man think that the wicked are to be consumed, and not punished, let him remember that hell fire is styled eternal, because designed for eternal punishment;' and thence concludes; Their substance will remain for ever, whose punishment doth so.'

6

"St. Cyprian says, 6 The souls of the wicked are kept, with their bodies, to be grieved with endless torments.'

6

"And even Origen himself, who embraced the doctrine of a restoration from hell, nevertheless records this, among the doctrines of the Church, That every soul, when it goes out of this world, will either enjoy the inheritance of eternal life and bliss, if its deeds have rendered it fit for life, or it is to be delivered up to eternal fire and punishment, if its sins have deserved that state." "

Thus the first advocate for Universalism in the Church by his own concession, maintained a doctrine contrary to the doctrines of the primitive Church. Is not this an accredited witness? And even Origen's system was

no more like the modern system of Universalism, than it was like the true system of the apostles. After Origenism was purged from the Church, we know of no other advocates for even the main point of Universalism till Bishop Burnet.

Neither has such a thing been known, so far as I can learn, in the Greek Church, that any man has espoused and maintained this doctrine.

From the above arguments then, as well as from the forementioned concessions of Universalists themselves, we rest the truth of the proposition, which constitutes this objection to Universalism. The proposition is true, the proofs are clear, and the objection stands with all its weight. If Jews and Christians, in all ages of their respective dispensations, have been in error with respect to one of their fundamental doctrines, then Universalism may be true; but if they have not been in such an er ror, then Universalism is most certainly false.

The sum of all the foregoing is, that the system of Universalism as held and taught at the present day, is highly objectionable,from the indefinite manner in which the doctrine is held, and the confusion and shifting of the arguments by which it is supported; because it is supported by arguments which prove too much for the system, and which, when pursued, run into absurdities, and contradict matter of fact; it makes God cruel, unjust, and false;-it does not draw its chief support from the Bible: it is the religion of the natural

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heart, and therefore cannot be the religion of the Bible. It is pernicious to the morals of society; and, finally, it has never been received nor supported by the orthodox Church, Jewish or Christian. These objections have not only been stated and sustained by positive proofs, but some of the strongest and most common replies to them have been anticipated and met. And now what has Universalism to say in answer to these charges? It will, doubtless, plead not guilty. But is it not guilty? Can it clear itself? Can it clear itself fairly and ingenuously, and with arguments that ought to have weight with thinking, candid men? That it can make a shuffle of words, and by evasions, and sophisms, and witticisms, give the gaping multitudes who wish to sin on, and die, and go to heaven, new confidence in their conscience-lulling system, there can be no doubt. That such a course is possible we have abundant evidence; and such a course may answer the present purposes of those who are taking the lead in this system; but it will not give permanency to the system-it will not satisfy the candid—it will not answer a good conscience before God. As the truth is important; as the results of our investigations may carry with them eternal consequences, both to ourselves and others, let us seek the truth with candour, embrace it with joy, and be saved by its influence.

THE END

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