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DARTMOUTH, March lath, 1875. 
 
 Rev. Dear Sir,— 
 
 Having heard with much pleasure and profit, the sermon 
 recently delivered by you on the errors of univer^alism, we respectfully request 
 that you will permit us to have it published for the instruction of our own 
 congregation, and possibly for the benefit of the community at large. We believe 
 that so clear and complete a refutation of unscriptural opinions extensively 
 prevalent in Dartmouth, cannot fail to be useful in arming our youth against 
 the arguments of every assailant. « 
 
 Yours respectfully. 
 
 Charles Robson, 
 Alexander James, 
 Edward Taylor, 
 James H. Austen, 
 George Di;stan, 
 Wm. Henry Waddell, 
 James Thompson. 
 
 >Elders. 
 
 '' 
 
 DARTMOUTH, March zyd, 1875. 
 
 Messrs. Charles Robson, Alex. James, Edward Taylor, James H. Austen, 
 Georg^ Dustan, Wm. K. Waddell and James Thompson. 
 
 Dear Brethren, — 
 
 Your request for the publication of my discourse, recently 
 preached on Universalism, has been received. The sermon, as delivered, was 
 somewhat hastily prepared, without the most remote idea of publication ; and 
 indeed scarcely written in full. It may, therefore, require some slight recasting 
 and perhaps a little enlarging, to make the argument on some points more 
 complete. With these changes, not materially affecting the discourse, as 
 delivered, it is placed at your disposal, in the hope that it may, in some little 
 measure, benefit the cause of truth. 
 
 Yours Truly, . 
 
 , ALEX. FALCONER 
 
SERMON. 
 
 Isaiah viii : 20. " To the law and to the testimony ; if they speak not oc ording 
 to this word, it is because there is no light in them." . o 
 
 The question of the eternal pvuiislimeut of the wicked, i.s just now 
 exciting a little interest in our midst. The controversy has been 
 thrust upon us. I have no desire, for the mere sjike of controversy, 
 to enter upon the discussion of tliis suhject ; and M'ould not do so 
 at present, were it not for the circumstances, in which we are placed, 
 as a congregation. Probably universalism is numerically stronger in 
 our town, in proportion to its population, than it is in any other part 
 of the Province. Our principles therefore are likely to be frequently 
 assailed by the advocates of this dangerous and deadly error, and 
 hence the greater necessity that we be able to give a reason for the 
 faith that is in us, regai*ding the doctrine of Scriptui-e on thic question, 
 as most surely believed among us. 
 
 The subject is one that is overwhelmingly momentous, and inex- 
 pressibly solemn. It involves some of the most alfecting aspects of 
 God's moral government. On such a theme it becomes us all, there- 
 fore, to speak with the deepest reverence, and the greatest humility, 
 and carefully avoid the bitterness of controversy. But instead of this, 
 Avhat do wo sometimes see and hear 1 Man, weak, sinful, short-sighted 
 man, daringly rushing into the region of these awful and mysterious 
 truths, and irreverently asserting, what the Almighty can or cannot 
 do, in connection therewith ; positively maintaining that the Eternal 
 Jieing must act in a certain way, an 1 in no other, to preserve the in- 
 tegrity and consistency of his raorul character ; going indeed so far as 
 to declare, that if the Bible could be i)roved to contain the doctrine of 
 eternal punishment, that in itself would be sufficient reason for them 
 to cast it aside. 
 
 Let its endeavour, however, to come to the discussion reverently 
 honestly accepting the utterances of God's word upon the subject. It 
 is clearly, one of the questions which God himself must decide, and if 
 he has spoken, it is surely our duty, seriously and earnestly to enquire 
 into his utterances. For what value is the book of truth to us, if it is 
 not employed to regulate our faith in divine verities? And where is 
 
our ruvcroncc for the Father of lights, if wc hearken not to the voicR 
 of hia wonl, in nil that wo heliovo concerning his character and work ? 
 ** Tu tlie law and to tho testiniony ; if they speak not according to 
 this word, it is hecausc there is no liglit in them." 
 
 We may, however, hum observe, that though we bring this question 
 to be teste.d by the scriptures, as our sovereign standard, yet wo arc 
 not afraid of the result of an appeal to sound reason. There is no 
 unvvillingncfss on the part of the defenders of this lUblo doctrine, to 
 meet those who advocate universalisni at the bar of reason, and listen 
 to its voice as far as it has a right to speak. JJut the ultimate appeal 
 must be to the word of God. Far above, and aft«r all, the voice of the 
 Almighty him.self, in the scriptures, must be heaixl ; and by the right 
 interpretation of these Holy Oracles, must this question be settled. 
 
 WHAT THEN SAY THE SCP.IPTURES 1 
 
 In reply to this question, we have not the slightest hesitancy in 
 saying, that the doctrine which we advocate, stands upon the very face 
 of the book of God, and pervades the entire scope of the divine word. 
 It is there set fortli with the clearness of a sunl)eam, and in almost 
 every variety of utterance. 
 
 1. — The doctrine of future punishment is frequently expressly 
 stated ill tho scriptures, The,most superficial reader of His Bible, cannot 
 fail to observe how numerous and emphatic God's utterances are upon 
 this doctrine. " He that blasphemeth against the Holy Ghost hath 
 never forgiveness, but is in danger of eternal damnation." ** These 
 shall go away into everlasting punishment : " " Cast into everlasting 
 fire : " " To whom is reserved the blackness of darkness forever : " " To 
 whom the mist of darkness is reserved forever:" The word fairly 
 abounds with such startling imagery as the following " lake of fire," 
 " bottomless pit," " place of tormdnt," " outer darkness," " worm that 
 dieth not, and fire that is not quenched." Such is a mei-e specimen 
 of the appalling descriptions Avhich we find in the Bible, regarding 
 future punishment. 
 
 It is sometimes said that these threatenings and punishments were 
 peculiar to God's government, during the old economy, but that Christ 
 introduced a milder .system — a reign of love. But what is the fact 1 
 The New Testament is the part of the sacred scriptures, where the 
 most pointed declarations are found, upon this awful theme ; and of 
 
all tliosc wlio liavc spoken, none have uttiTed such toniliK- lan<j;uago, 
 as that which fell from tin- lips of our loving Saviour. It is said, that 
 of the one hiimlrc'l nnd thirty times that thi.s iluctrine is taught in the 
 New Testament, no less than jfifty-tim ot them, are distinct utterances 
 of Jesus Christ himself. What other voice ever «i>oke of ftitun* 
 punishment, as the fJreat Teacher did 1 ParaMe after panihle sets it 
 forth ; and in a certain discourse, these momentous words ring out, 
 and roll along, once, twice, thrice, " Where their worm dieth not, 
 and the fire is not quenched." Surely then, looking at this emphatic 
 testimony, in plain sjjeech and figurative language, any candid miml 
 that accepts the scriptures as inspired, must regard the evidence upon 
 which this doctrine rests, as most conclusive. 
 
 But the advocates of universal salvation tell us, that we misinter- 
 pret the languag(! used : that the question is one to he settled hy the 
 meaning which we attach to words. AVell, so he it. I am jx'rfectly 
 satisfied, that the terms emi)loyed in scripture to descrihe future 
 punislmient, when fairly interjtreted, can mean nothing short of i)roper 
 eternity. Th(» words used are "everlasting," "eternal," "forever." 
 Now these words are used indiscriminately, when applied to future 
 woe and future blessedness. We have " eternal weight of glory," 
 "eternal inheritance," "everlasting kingdom," " eterniil redemption." 
 — These on the one side. On the other we have " ev<"rlasting tire," 
 "eternal damnation," "everlasting destruction " t^c. It is quite ap- 
 parent then, that the same phraseology is used on both sides of the 
 great alternative, — heaven or hell ; and that whatever be the import 
 of the* words on the one side, they must bear the sjime meaning upon 
 the other. 
 
 What tlien is the universally accept(Ml rule of criticism l)y which 
 w-e arc to test this case ? What says common sense? "That terms 
 ought to be taken in their proper sense, unless there be sometliing in 
 the subject itself, or in the connection that requires them to be taken 
 otherwise." Now, is there anything in the case before us, which 
 renders it necessary to undc^rstand it in a limited or restricted sense, 
 either in regard to punishment or blessedness ] As to the connection, 
 when our opponents take up the one hundred and thirty instances in 
 which the doctrine is taught in the New Testament, and satisfactorily 
 show lis that in every case the context demands limitation, we will 
 give up the controversy, and declare our cause to be indefensible. 
 
« 
 
 l»ut they cannot possibly do it. Then, as to tho suhjeot itself, is it 
 not enouf^h to say, " the soul is iniinortiin" Tho natiiro of the case, 
 then, (Iocs not call for a limitation. lU'sidi's, any one can at a 
 moment's f,'lanco perceive that, if from the nature of the subject, you 
 take away tlie eternity of tin; one, you take away the eternity of tin; 
 other. If tho sufferings of the (»ne shall come to an end, so shall tho 
 happiness of tin; other. 
 
 lint it is said that these terms are sometimes employed in Scripture, 
 in a limited sensu. And >ve readily admit, that, in a few instances, 
 this is so. liut this admission, instead of weakening, rather strengthens 
 our argument. The following is the passjvge that is perhaps most 
 frequentl}' brought forwar»l, and may be tak(m as a fair example : 
 '* The everlasting mountains were scattered, tho perpetual hills did 
 bow." Tiie word is, without doul)t, here used in a restricted een.se. 
 Hut this creates no diHiculty. It is just in accordance with the 
 iniiver-sally a(!<!ei)ted rule of interpretation above mentioned. The 
 nature of the .subject to which it is applied, necessarily limits it, and 
 prevents it being understood. 
 
 The attempt, therefore, to limit the import of the terms used, must 
 prove a failinv. It is simply endeavouring to cover up a difficulty 
 under words ; and to those persisting in it, the voice of rebuke may 
 be uttered, " Who is this that darkeneth counsel, by woi*ds without 
 knowledge." Are not the terms employed, the very strongest that 
 can be used to express everlasting <luration — the very weirds in which 
 the eternity of the glory of God, and the bles.sedness of Christ are set 
 forth ? The line of argument, therefore, based upon the words used, 
 that would limit the duration of tlie punishment of the wicked, would 
 overthrow the eternity of the Divine I^ing. Or we might ask Uni- 
 versalists, if the ])reparation of the lUble had been committed to 
 them, would they have allowed it to s})eak as it does on this ques- 
 tion ] HoAV many passages would they have suppressed, or modified 1 
 Nay more, we venture to ask, if they now had their way, how many 
 expressions would they erase or qualify 1 In view, therefore, of the 
 language used throughout the Scriptures, we may well ask, if tho 
 Almighty intended to teach tho doctrine, what other language could 
 he have employed in doing sol If it is possible for words to give 
 certainty to any divine truth, they have done so in regard to this 
 doctrine. - 
 
 y 
 
2. — Besides l)oing directly stated, the doctrine of cternnl punish- 
 Tiient is implied in the wholes tenor of the wunl of Ood. This opens 
 a very wide field, which we can do little more than touch. What 
 mean all the warninjjs of vScripture, all the calls to repentjince and 
 faith, all the jjressing invitations and entreaties of the Gospel, if there 
 ho not a perpetuity of j»unishmeut1 We i*ead of men who have 
 " their jwrtion in this life," clearly implying that there is no salvation 
 for them in the world to come. " He that helieveth not the Son, 
 shall not see life ; but the wrath of God ahideth on him." What 
 is the jjlain meaning of these words ] What but that the wrath oi' 
 God abides for evermore upon the man dying in his sins ? If the 
 time comes, however remote, when his sufferings terminate, then thin 
 passage ceases to be true. The wrath of ( >od no longer " abides upon 
 him." Ho will "see life." Of Judas, our Lord said, •' It had been 
 good for that man if ho had not been born." Could anything mow 
 hoi)ele.ss have been uttered ] If after an indefinite period of fiutferin;.', 
 there is to be enjoyed an eternal duration of blcs-sedness, then such 
 affirmation could never have been made. In short, according to the 
 Universalists' theory, God's teaching cannot bo i*elied upon, for lie 
 will by-and-by clear the guilty ; he will save those who believe not ; 
 he will gather the tares into the gainer ; he will not destroy the 
 chaff: there is no such thing as a bottomless pit, or an impassible 
 barrier, to prevent, the wicked from passing over into the region of 
 blessedness. True, God says there is no such transition. But the 
 exigencies of Universalism demands the denial, and so the authority 
 of God must be set at defiance. Into such straits are the advocates of 
 these anti-scriptural tenets driven. 
 
 3. — The word of God teaches, that if the soul is to bo saved, 
 salvation must be secured in the present life. Man as he passes out 
 of this world passes away forever, beyond all remedial means. He is 
 separated eternally from all mediatorial influences. There is not the 
 slightest indication given anywhere in the Bible, that the day of pro- 
 bation will extend beyond the limits of the present life. What mean 
 all the earnest pleadings, calling upon the sinner immediately to 
 accept the offers of mercy, if salvation in the future is certain 1 
 ** Behold, now is the accepted time ; behold now is the day of salva- 
 tion." " To-day if ye will hear his voice, harden not your heart." 
 " Strive to enter in at the strait gate, for many I say unto you shall 
 
8 
 
 seek to enter in and shall not be able." All these warnings and invi- 
 tations proceed upon the assumption that salvation involves a change 
 that must take place now — in the present life, or never. 
 
 And does not the Apostle Paul tell us, in speaking of the resurrec- 
 tion, that after that " cometh the end, when he shall have delivered 
 up the kingdom to God, even the Father?" His mediatorial reign 
 is at an end, and he resign'^ the sceptre into the hand of the Father, 
 clearly indicating that the t. y of stUvation is over, when the Gospel 
 dispensation terminates, at the close of time. 
 
 And what is tlie solemn and impressive language with which the 
 Divine record closes? "He that is unjust, let him be unjust still ; 
 and he which is filthy, let him be filthy still." Evidently this pas- 
 sage sets forth, that the character with which we sink into the grave 
 at death, is the ch-i-acter which wU adhere to the soul through that 
 interval which separates the day of our death from the final judgment, 
 when it will again stand forth, the very image of what it was, to 
 receive its final doom. There can be but one conclusion drawn from 
 this, that death forever separates the sinner from the means of grace, _ ty' 
 
 — that beyond the period of the present life, his condition is irreversi- ^ 
 
 li'.y fixed. Can we for one moment believe, in view of the fulness of 
 Scripture testimony on this point, that the jubilee cry shall yet be 
 heard ringing throughout the regions of the lost, " the day of thy 
 final deliverance is come 1 " Ah, no ; however sad the thought, we 
 must come to the conclusion that God puts the seal of fixedness upoli 
 the impenitent soul, dying in its sin. In the world of woe, the hope- 
 lessness of dark despair "reigns in eternal pilence." Bearing this truth 
 in mind, we observe — 
 
 4. — That the provision that has been made for the redemption of 
 the sinner implies the eternity of sin's punishment. " God so loved 
 the world, that he gave his only begotten Son, that whosoever believ- 
 eth in him should not perish, but have everlasting life." Beyond all 
 comparison, the gift of his Son is the most wonderful display of divine 
 benevolence which our world ever saw ; and his life and death the 
 most extraordinary events that have ever occurred on this earth — oo 
 overwhelming indeed, as at times almost to extort the question, " Can 
 these things be ? " And does not the nature of this provision throw 
 light upon the desert of sin ? The provisions of infinite wisdom must 
 ever be oo nmensurate with the necessities of the case. "Who can for 
 
 I 
 « 
 
one moment think of the Favher making the immense sacrifice involved 
 in the incarnation of his Son, and his death upon tiie cross, without 
 seeing that the evil from which this provision was intended to deliver, 
 - was of the most desperate character ] 
 
 But how does the doctrine of Univei-salism harmonize with this 
 provision 1 There may be some diversity of sentiment among thorn, 
 but I presume that TJniversalists generally, substantially hold, " that 
 good men go directly to heaven at death ; and that the impenitent 
 shall, after death, meet with the punishment due to their sin, and after 
 bearing that punishment for longer or shorter periods, and being there- 
 by reformed, shall l)e all finally brought to happiness." Now, how 
 does this doctrine conform with the gospel plan of redemption 1 — 
 Universalists will probably tell us, that they hold that it is through 
 Christ all are to be saved, — that there is no salvation without him. 
 But it is surely very difficult to see how Christ's work effects the reco- 
 very of those who die impenitent. They tell us that such suffer 
 punishment for a time, that this punishment is corrective, and that 
 K thus having borne the penalty themselves, they enter heaven. From 
 
 what then does Christ save them ? Xot from eternal punishment, for 
 tlus, according to tlieir theory, was never intended ; not from tem- 
 porary punishment, for this they have suffered to the full — they have 
 exhausted it. Obviously theji, Christ has saved them from nothing. 
 
 It is therefore clear, that according to the notion of Universalists, 
 there is at least one class — those who are after death reformed by their 
 own corrective suffering — who do not owe their redemption to Christ. 
 And to what a derogatory view of the work of God, and of Christ, 
 does this lead us 1 The doctrine makc& God's gift of his Son an un- 
 necessary act of the gi-eatest suffering. And who can think of the 
 Father involving the Son in the pain and ignominy to which he was 
 subjected through all his life, till he bowed his head upon the cross, it 
 man could have been brought to heaven by an endurance of the 
 l)enalty on his own part 1 No, if temporary punishment could have 
 expatiated human guilt, there would have been no death of the Son 
 of God — the terrible scenes of Gethsemane and Calvary would never 
 have been witnessed in our world. But that is not all. If, by their 
 suffering, the wicked are to bo finally saved, then it follows that suffer- 
 ing does more in the way of saving souls, than Christ's incarnation and 
 death. For those who have been saved by his death would have been 
 
10 
 
 saved in the end, at all events, as the result of temporary suffering ; 
 and those who would not li^ saved by Christ, suffering in the end 
 saves. 
 
 Besides, this idea of salvation +,hrough suffering, subverts the very 
 foundation upon which the whole scheme of Christian truth rests. 
 The gospel plan is, salvation by the substitutionary work of Christ. 
 Its language is " He that believeth on ihe Son hath everlasting life ; 
 and he that believeth not the Son, shall not see life." But according 
 to the notion of punishment working out a release, the sinner stands 
 upon his own merits, having borne the penalty. This belief may be 
 found in the creed of a Universalist ; it hiis no place in the system of 
 revelation. If sinners, by temporary suffering, may at last reach 
 heaven, they go there as the result of the bearing of the penalty them- 
 selves, and so, self-purified, they stand upon their rights — they can 
 demand salvation — admittance to heaven becomes the subject of claim. 
 Their songs must, therefore, bo discordant with those which we are 
 told the redeemed shall sing. Whatever songs they sing, they cannot 
 take up the strains "Thou wast slain, and hast redeemed us to God 
 by thy blood " — " Salvation unto him that sitteth upon the throne." 
 
 "Were it deemed necessary, we might join issue on the philosophy 
 of punishment being naturally corrective. We have been accustomed 
 to regard purgatory as a philosophical absurdity. Penal sufferings are 
 not considered to be a very good converting agency. " Sin when it 
 is*' finished, bringeth forth death." This is its natural result, wlieu 
 left to itself. When in mercy Cod afflicts the christian, spiritual 
 improvement may follow, but apart from Divine grace, the tendency 
 of suffering is to harden, and lead to a defiance of the Almighty. 
 
 5. — There is still one other argument to which we may advert, 
 though we cannot dwell upon it at any length : namely, that law 
 insures future punishment. If law is to reign at all, then punishment 
 must follow transgression. Law would be a perfect iarce if this were 
 not so. Now we find law, natural and moral, everywhere prevailing. 
 Wherever we turn, natural law confronts us. Violate its precepts, and 
 the penalty will follow. " Can a man go upon hot coals and his feet 
 not bo burnt 1 " There is also moral law. Moral government is as 
 apparent to the eye of the conscience, as the sun to the bodily eye. 
 Its design is the cultivation of holiness, and the preservation of peace. 
 But if the law be violated, and no penalty inflicted, then these ends 
 
11 
 
 cannot be realized, ami moral government is nothing more than a 
 name. Separate suffering from wrong, and the moral universe will 
 ^ ^;come a scene of anarchy and confusion. If there be sin in our 
 world, it is therefore not only right, but tjracious, that there should 
 be suffering. Let it be borne in mind, then, that God does not 
 govern arbitrarily. Had it been so, he might have r».pealed the decree 
 that sin should meet with everlasting punishment. But such is not 
 the nature of his government, and therefore its decisions must remain 
 binding. 
 
 Christ interposes in behalf of man. The Son of God suilVrs in 
 the room of the sinner. But is the supremacy of the law violated 1 
 Verily no. The agonies of the cross proclaim the inviolable character 
 of law. Only through faith in Christ, the substitute, can man escape 
 the penalty of law. and thia we have already seen can be accomplished 
 only in time. 
 
 It is evident then, that the liible does not teach the doctrine of 
 universal salvation. It never can be made to teach it. If the Bible 
 teaches anything at all, it teache^ the doctrine of the eternal punish- 
 ment of the wicked. Indeed we unhesitatingly assert, that this 
 doctrine is as clearly expressed, in the language of the scriptures, as it 
 ever has been in any human system of belief. , 
 
 The enquiry now becomes appropriate ; if Bible teaching is so clear 
 upon the subject. 
 
 #■ 
 
 now DID THE HERESY OF UXIVBIRSALISM ARISE? 
 
 Various replies might be given to this question, among them the 
 following, — 
 
 1. — It has arisen from low estimates of the evil of sin. As a 
 general rule, we require only to know a man's views of sin, to ascertain 
 the peculiar shape his system of theology will take. If he has low 
 views of sin he will have crude and erroneous notions about 
 redemption. Let a man once see sin .is the l>ible sets it forth, and 
 especially as it indicates itself in the light of the Cross, and he will see 
 the titness, between its dcs})emte character, and the attached penalty 
 of eternal punishment. Let the soul rest v' or a deep consciousness 
 of sin, and you hear no more complaining of its awful deserts. 
 Sensible that the Bible sentence of " everlasting destruction from the 
 presence of the Lord " is just and righteous, it agonizingly urges the 
 
12 
 
 cry, " what must I do to be saved 1 " Low thoughts of sin and of the 
 justice of Go<l, have [,'iv m rise to erroneous views of the atonement, 
 and a denial of the Divinity of (Jhrist. And it is significant how 
 rapidly univorsalism is drawing towards unitarianism. A true and 
 deep s( nso of sin, the eternity of the punishment of the wicked, a 
 divine Saviour and a divine atonenu .«, are necessarily identified with 
 each other. — They stand or fall together. 
 
 2. — Is it too much to say, that in many cases thi' doctrine has 
 sprung from the love of sin, and haticd of holiness? Men love sin. 
 They desire the indulgence of their (;vil appetites and desir»^'?. But 
 the threatenings of Clod's law lie in their way. Conscience is ill at 
 ease. A restraint is therel)y placed upon sinful inclinations. The 
 wish therefore arises, that *' the terrors of the Lord " might be 
 abated : and as desire intluences the judgment, is there not reason to 
 believe, that the conclusion to which many arrive on this question 
 is greatly influenced by their feelings? And in view of the large 
 numbers everywhere, who relish not vital godliness, the wonder is not 
 that this belief exists, but that the roll of universalism does not 
 lengthen out more rapidly. That it does not, is surely a proof that 
 this doctrine so congenial to depraved human nature, has no place in 
 the Bible. 
 
 3. — Tlie doctrine may have arisen from unduly consulting the 
 feelings of nature. Without doubt this is an awful theme. It is 
 terribly sad to think of any of our fellow-creatures being " punished 
 with everlasting destruction from God's presence." I>ut our minds 
 are specially moved, when we think of such a result, in connection 
 with those to whoui we are united by nature's most tender ties — 
 father, mother, brother, child. No man, therefore, wlio has a heart 
 to feel, but must have the sensibilities of his nature deeply stirred in 
 view of this doctrine. And no wonder if, at times, feeling might 
 have biassed his judgment. But this is a question n'^t to be settled 
 by feeling. Appeids to our sensibilities are aside from the true issue. 
 It must be borne in mind that the natural feelings of humnnity are 
 not now what they were in man's innocence ; and we have no right 
 to attempt to settle it by asserting what we could or could not endure 
 the thought of, in our present condition. We may be sure that God 
 will fully prepare every redeemed soul in the future world, to look 
 with satisfaction upon all his transactions, and heartily say of i. ry 
 
IS 
 
 one, " true ami righteous altogether." I simply accept what revealed 
 t'^utli says, firmly believing that the .ludge of all the Ciirth haa donu 
 tight, and is fully able to vindicatij his righteousness. 
 
 4. — But probably erroneous views of the character of Ood have had 
 more to do with the production of this belief, than any other cauae. 
 (fod, we are told, is too good, merciful, and loving, thus to p^'nish 
 those whom he has mmle. Most gladly do we admit that *jlod is 
 merciful — infinitely merciful. " He delighteth in nieroy." But it 
 might be appropriate to ask, where ..id the Universalint get his in- 
 ( formation that God is goodi 
 
 (1.) — Did the light of nature teach him i Then let him account fcir 
 many things to be seen everywhere around him in God's providential 
 dealings. Who can reach the end of the roll of " lamentation, mourn- 
 ing, and woe " that is continually unfolding Itself in the AVorld 1 If 
 we could only reckon up all the misery that prevails here, from crime 
 and poverty, sickness and death — if we could see the waves of sorrow 
 as they roll over communities, as they surge in family circles, and as 
 they agitate the individual soul, where all is calm to the outward 
 observer, how inexpressibly fearful would the prospect be ! Will tlio 
 Universjvlist please reconcile all this with his peculiar notions of God's 
 character and government? At the same time let him give us some of 
 his ideas about the destruction of the old world by a deluge — the 
 overthrow of Sodom and the neighboring cities— the overwhelming of 
 Pharaoh an. I his host in the Red Sea. When he has settled these 
 problems, arising out of God'a providence, it will l)e titue enough for 
 him to talk glibly about eternal punishment being inconsistent with 
 the goodness of God. 
 
 (2.) — But did he learn that God was m(>rciful from the book of 
 revelation? Well, let him explain the mystery of the Cross. Moat 
 assuredly there is thei3 an exhibition of love. Jfever was mercy 
 more strikingly exhibitcil than upon the tree. l>ut the Cross reads 
 ns other lessons than those of mercy ; it teaches u.s other truths than 
 those of the love and goodness of God. What mean the piercings of the 
 thorny crown 1 What mean the buffeting and contempt of priests 
 and people ? What mean those rude nail-marks in his hands and 
 feet ? AVliat means that terrible tmvail of soul — that awful agoniz- 
 ing, getting vent in that wild, piercing cry, 'i My God, my God, why 
 hast thou forsaken me ? " Or what mean those arrows of death, m 
 
14 
 
 thoy strike fatally homo into that sinlois .soul? They all telPof the 
 jiidgnieiits of God a;];ain.st sin. Th(!y all most loudly proclaim that 
 sin cannot go unpuni.-hod. Thoy all toll how bitter tho cup of wrath 
 was which he, as the salwtitute of the sinner, must drink. Tho Cro.ss 
 then, reveals God, not as a God of goodness merely, hut as a God of 
 truth, justice ami holiness. 
 
 Sulftiring. then, exists under the government of God. Men may 
 argue as they please ahout the love and goodness of God, but there is 
 the fact. Is the existenoe of misery here inconsistent with the 
 attributes of the Divine character] And if not so now, how can "it be • 
 shown that it will 1«! so hereafter? 
 
 But then it is said that eternal punishment is altogether out of 
 proportion to tlie desert of sin. Tiie objection takes this form : " Is 
 it fair to punisli forever an offence committed in a moment of time," 
 — ** to doom to endless woe for sins committed in this brief life." 
 Now surely this is an absurd standanl by which to estimate tho 
 demerit of any offence. Was there ever a sj'^stem of law enacted, 
 which graduated the punishment for offences, according to the time 
 taken in the perpetration of the deed ? No, tho momentary act of the 
 homicide is punished with imprisonment for life, whilst another deed, 
 not involving the same guilt, but occupying very much longer in the 
 perpetration, is punished with a few hours incarceration. 
 
 Besides, w^o is to be the judge of what sin deserves? "We are all 
 parties in tlie case, and con.sequently entirely disqualified from form- 
 ing a correct opinion. Indeed, it is the highest presumption in man, 
 to say what the Great God should do, or not do, in such a case. Was 
 ever the anomaly seen in human courts, of a guilty man becoming his 
 own judge and jury, and fixing the penalty of his crime ? Much less 
 can we admit man to decide this question, where ho is an interested 
 party and necessarily biassed, and btdng guilty, entirely incompetent 
 to form a correct conception of the enormity of sin. 
 
 We are therefore brought back to the plain testimony of the Word 
 of God. The judgment must be with him, against whom the offence 
 has been comndtted. We must again confront the Word : " To the 
 law and to the testimony ; if they speak not according to this Word, 
 it is because there is no, light in them." And we have surely seen, 
 that God has uttered no uncertain sound in the Bible. 
 
'f 
 
 15 
 
 What then of the conclusion to wliich we have been led 1 Is it 
 one, the settlement of which fills us with ulcasure and delight 1 As- 
 suredly no. It is calculated to fill the heart with sadness. The ter- 
 rihleness of the conception is beyond the power of the " tongues of 
 men or of angels " to express. It may verily overwhelm us in dismay, 
 liut as already said, we must guard against making feeling the stand- 
 ard hei-e. God has spoken. It is for us therefore to bow reverently 
 and accept his righteous judgment. " Shall not the Judge of all the 
 earth do right ] " 
 
 Several practical thoughts suggest themselves in connection with 
 tliis solemn theme. AVe can do little more than montion two or three. 
 
 1. — We see cause for alarm on the part of the sinner. If the 
 situation of the impenitent be, what we have seen the clear represen- 
 tations of God's word describe it to be, what verily must be his con- 
 dition ! Corruj)t and polluted — alienated from God — exposed to his 
 righteous displeasure — eternally banished from the presence of the 
 Lord, if repentance and faith prevent not, — such, saith the Divine 
 Word, are his condition and prospects. And this being the case, how 
 great the folly, on the part of dying men, to allow the pleasures and 
 possessions of time and sense to engross their attention, to '^le exclu- 
 sion of the salvation of the soul ! 
 
 2. — We see reason to thank (rod for the provision made for man's 
 redemption. Man's condition as a sinner is indeed fearful. But he 
 need not perish. The Divine helper is near. " Jesus Christ camo 
 into the world to save sinners." Oh what gnititude shoidd such " glad 
 tidings " awaken in the breast of the siinier ! The sinner's guilt may 
 well arouse his fears, and no wonder, if at times, it should lead the 
 thought onward to the borders of dark despair ; but this very thought 
 will only increase the value of the provision, when hope, through faith 
 in the Eedecmer, has dispelled the darkness. 
 
 3. — We also learn from this suljject, the responsibility resting upon 
 us as the professed followers of the Lord Jesus Christ. Anxiety for 
 the salvation of men, is a characterictic of every christian heart. How 
 any one can lay claim to the appellation of christian, and feel no ardent 
 longing for the salvation of others, is not a little astonishing. How 
 can the man who " knows the terror of the Lord," neglect to " persuade 
 men 1 " How can he who believes in " the wrath to come," and who 
 
 A 
 
Idealizes, that thousands around him, are haeLenlng on to the experience 
 of that wrath, remain callous and indifferent ] Oh then let the aenae of 
 our responsibility deepen upon us. Men arc i^erishing by our side ; 
 they are in danger of going down to death eternal. And will not the 
 thought of this fact urge the cry, " Lord what wilt thou have me to 
 dol " If conscious of unfaithfulness in the past, let our prayer now be, 
 ** cast me rot away from thy presence, and take not thy Holy Spirit 
 from me ; restore unto me, the joy of thy salvation and uphold me 
 with thy free spirit. Then will I teach transgressors thy waya ; and 
 sinners shall be converted unto thee.** 
 
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