sting of death, which is sin, shall be destroyed, and that God shall be all in all." 1 Cor. xv. 28, 52, 55. Destroy this foundation, and we fall; but, while this remains, our faith is indestructible: XVIII. "I cannot be a Universalist, because, after a somewhat extended and candid examination, I find, that the whole current of Scripture is in favor of eternal punishment. If Universalism be true, it appears to me, that the word of God must be false. I cannot for example, if Universalism be true, see any force or significance in that very affecting account of the general judgment, which Matthew has given us in the 25th chapter of his Gospel. I cannot tell what to make of several of the parables uttered by our Saviour. The par able of the tares and wheat; of the net that gathered of every kind; and others, together with the account of the rich man and Lazarus, which, if they prove any thing, most certainly inculcate the doetrine of eternal punishment. The case of. Judas, too, who, being perdition's son, went to his own place,,seems to me to be proof positive, that at least one individual will be miserable forever. But I must not particularize; for, as I said before, the whole current of Scripture is obviously opposed to Universalism.". : The objector here- says, the "whole current " of Scripture is in favor of eternal punishment. This, again, is an assertion, and, as such, is of no avail. We say, the whole current of Scripture is against eternal • 'misery, and now we are even with the objector, on the score of assertions. If Universalism be not true, it appears to us, that the word of God must be false: If Universalism is true, the writer professes not to be able to see any force or significance. in the parable of the sheep and goats, which he calls a "very affecting account of the general judgment." Here, again, he be.. trays his ignorance of Scripture: Now, if he will. remember two things, we will put him in the way of understanding the parable of the sheep and goats. 1st. If. he will look at Matt. xxv. 31, he will perceive, that this parable was to be fulfilled.at the coming of Christ; and, 2d, if he will examine Matt. xvi. 27, 29; Mark viii. 33, and ix. 1; Luke ix. 26, 27, he will perceive, that this coming of Christ was to take place during that X. generation whom he addressed. See, also, Matt. 23; xxii. 36; xxiv. 34; and John xxi. 22. These Scriptures are worth a thousand, mere assertions. As to the parables of the "tares and wheat," and of "the net," that gathered of every kind, they had their fulfilment at the same time.. If he will take his Greek Testament, and turn to Matt. xiii. 39, 40, and 49, he will perceive, that both these parables were verified at the end of the air," rendered "world," in our version, which was fully completed at the destruction of Jerusalem. See 1 Cor. x. 11; Heb. ix. 26; 1 John ii. 18. In regard to the account of the rich man and Lazarus, it is a parable; and, in its literal sense, is not true, any more than the parable in Judges ix., of the trees going forth to choose a king. The truth in this, as in all parables, is to be sought under the figure. The Jews, in the time of Christ, had imbibed some of the absurd notions concerning Elysium and Tartarus; and Jesus used these notions in a parable, to illustrate the important truths he desired to communicate. Poor, unfortunate Judas is brought up in the last place, to sustain the objector's cause. This writer tells us, that Judas "went to his own place." These words, however, were not spoken of Judas, but of Matthias, who "went to his . own place," in the apostleship, from which Judas, by transgression 'fell. The verse a little transposed will make the sense perfectly evident. That he [Matthias]. may take part of this ministry and apostleship; that he [Matthias] might go to his own place, from which Judas, by transgression, fell. We come now to the last objection of the series.* *The above series of objections was drawn up by the once Rev. Moses Thatcher, editor of the "Boston Telegraph," a spirited partialist journal, published in Boston. They were much talked of at the time, as being absolutely unanswerable. We have preferred to make them the basis of this chapter, that the language of a real objector might be used, and thus the objections be stated in full force. The melancholy 'truth is well known to the public, that since Mr. Thatcher published these objections, and endeavored to fasten on Universalism the charge of exerting a dangerous influence on public XIX. "I cannot be a Universalist, for I fear that the doctrine would fail me at the hour of death. 'A death bed 's a detecter of the heart.' Many who have believed this doctrine while in health and prosperity, have, when approaching the grave, found it to be a false and an unsafe foundation; have been obliged to relinquish it, and to cry out for mercy. I cannot embrace a doctrine which serves its advocates in this manner. A doctrine which affords hope and consolation when we are in health, and enjoying the pleasure of the world, but withdraws its support when we most need it, is not the doctrine which a prudent man would wish to believe." There is no force in this objection. It is not true that people renounce Universalism when they come to die. Do we not hear every day of people dying while they rejoice in that glorious faith? and have we not often heard of those who renounced the doctrine of endless misery in prospect of death, and embraced Universalism? Facts do most fully set aside the objection before us. Behold the death of the celebrated John Murray, the early defender of Universalism in the United States. In the last hour he dwelt with rapture on the inspiring theme which had animated his soul for more than half his days, and on which he had expatiated with such great effect in hundreds of pulpits throughout the land. See the edition of his life by T. Whittemore, p. 222. The biographer of that great and good man, Elhanan Winchester, who labored so long and so zealously in defence of Universalism, both in this country and in Europe, assures us, "that he continued preaching until about the first of April (1797, then residing in Hartford, Conn.) when he delivered a sermon, under a strong impression that it was his last, from St. Paul's farewell address to the elders of the Ephesian church. He never entered his desk again. morals, he himself has fallen from his high standing as a Christian minister, and proved himself to have been the slave of the grossest vices. Had he believed what Universalists teach, that there is no safety in sin, that a sure retribution will hasten on, and overwhelm the transgressor before he is aware, he might have been saved from disgrace and ruin. His death was fast approaching, and he contemplated it with serenity and joy. On the morning of his decease, he requested two or three young ladies, who were sitting by him, to join in singing a hymn, observing at the same time, that he might expire before it should be finished. He began with them; but his voice soon faltered, and the torpor of death fell upon him. They were disconcerted, and paused; but he, reviving, encouraged them to proceed, and joined in the first line of each stanza until he breathed no more. 99. The Rev. Dr. Strong, a Presbyterian clergyman, and an eminent opposer of Universalism, preached his funeral discourse, in which he gave Mr. W. an excellent character, and bore a frank testimony to his final constancy in the doctrine which he had preached. The well known instances of Universalists dying in full belief of their cheering opinions, are too numerous for us to make even a reference to the tenth part of them. One or two cases must suffice. Where was the power of pure Christian faith, to sustain the soul. in the trying hour, more clearly seen, than at the deathbed of our departed friend, the late Rev. William C. Hanscom, of Waltham, Massachusetts. It was the privilege of the writer of these pages, to be often at his side, during his sickness. Over and over again he assured me, of the comfort which he derived from his trust in the divine goodness, and his hope of a happy immortality for himself, and all mankind. But a few days before his death, I proposed to him the following questions Are you happy in your mind?" "Perfectly," was his reply. I remarked to him, "It is said Universalism fails us in the hour of sickness." He replied, "I know, from my own experience, the falsity of this statement. I believe as firmly as ever, I have no doubt. My faith is not in the least changed. My heart and soul are at peace. Could I live, I should preach more earnestly than ever. I have nothing to regret in my short ministry, except that I have done so little in preaching what I have believed to be the truth." - The day but one before his death, I was at his bed-.. side. He probably supposed himself dying. His eyes were intently gazing upward, his lips were moving, and by applying my ear, I recognised these words: "I am going home to my Father in heaven, my home, my heavenly home. I am happy."***** Again, in a few moments, "How sweet 't would be to die; "'***** and, after a brief silence, he faintly whispered, my head, "While on his breast I lean and so he did .breathe his life out sweetly, reposing, with implicit trust, on the bosom of his Saviour. Another more recent instance of the sustaining power of Universalism in the hour of death, is seen in the death-bed experience of the late Rev. A. L. Balch, of Swanzey, Massachusetts. He had been for nearly ten years a preacher of that doctrine. In an obituary notice, published a short time after his death, by the faithful friend who preached the discourse at his funeral, we find the following account of his last moments: "But if his prospects in life were cheering, and his confidence in the truth of the salvation of the whole race of Adam strong, they were doubly so in death. His disease for the first few days was severe, but for several of his last days he was not in much distress, and was perfectly sane, and conversed upon his departure with that calmness and composure, and even joy, which the faith and hope of the gospel only can give. Many of his friends called to see him, whom he exhorted to continue steadfast in the cause of truth, and go forward in building up the glorious cause in which they had been mutually engaged. His brother, Rev. William 'S. Balch, of Providence, who stood by him to close his eyes in death, he exhorted to faithfulness in his calling, as a minister of the Lord Jesus Christ. And, after having said all that he could concerning his family (his wife and son), and given directions to his brother with |