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sions, for they are the legitimate fruits of Universalism; nor turn to the scheme of infidelity, for there is safety, consistency, and glory in the doctrine of salvation by faith in Christ, from deserved punishment, and from sin its procuring cause, as taught in the sacred Scriptures.

In concluding this chapter, we would state, that we believe every candid reader, if not wholly convinced, is at least brought to doubt, the soundness and Scriptural character of the doctrine, "that from a just and adequate punishment for sin there is no escape." For we think, it is clearly proved, that salvation from sin necessarily implies deliverance from punishment, and that in many places the Bible speaks directly of salvation from deserved punishment: also that all those who are punished for the full desert of sin cannot be saved, and that all who shall attain final holiness and happiness, must first be saved from deserved punishment through the blood of Christ. That this is possible, we have shown, and this constitutes the glad tidings of great joy, that shall be to all people. Who will spurn these tidings and perish in his unbelief?

CHAPTER VI.

THE ATONEMENT OF CHRIST.

"What think ye of Christ ?” "And they called them and commanded them not to speak at all nor teach in the name of Jesus." Matth. xxii. 42; Acts iv. 18.

Ir is true, that Universalists have frequently been de nounced, and are generally looked upon by the various orthodox denominations, as being guilty of holding a refined species of infidelity; but how far they are entitled to such imputation will be best elucidated by showing what they think of Christ, of his sufferings and death, in effecting a plan of reconciliation. Christians are those who believe in Christ in all respects as taught in the word of God. Those who deny the nature and character of Christ are no more entitled to the appellation of christians than those who spurn the atoning sufferings and death of Christ. If Universalists believe, teach, and defend, that Jesus Christ came and suffered in this world in that sense and for that object which the Scriptures inculcate, they may have some apparent claim to the title of christian; but if they reject the Scriptural doctrine of the atonement, and debase the suffering of Christ to a mere martyr's death, they must defend themselves as best they can against the charge of infidelity. Do you ask, what views do infidels entertain of the sufferings and death of Christ? Let Thomas Paine answer, who was a noted infidel. He says in his “ "Age of Reason," "That such a person as Jesus Christ existed, and

that he was crucified-are historical relations strictly within the limits of probability. He preached most excellent morality and the equality of man; but he preached also against the corruptions and avarice of the Jewish priests, and this brought upon him the hatred and vengeance of the whole order of the priesthood. Neither is it improbable that Jesus Christ had in contemplation the delivery of the Jewish nation from the bondage of the Romans. Between the two, however, this virtuous reformer and revolutionist lost his life." In the opinion of Paine, the sufferings and death of Christ, were merely those of a "reformer and a revolutionist;" and now if those Universalists who wield the influence and exercise the moulding hand in that fraternity, entertain views similar to those of Paine, can they be entitled to the name, christian, any more than he was?

Do Universalists look upon the suffering and death of Christ and his mission into this world, as designed to expiate the sin of man, and deliver him from the guilt and ruin of transgression? Or as teaching the truth, and dying in attestation of his principles only. These two questions unequivocally answered will decide the matter. It would not be very strange, if their view of the atonement were somewhat tinctured with infidelity, since Hosea Ballou, the father of modern Universalism, frankly acknowledges, that his views of the atonement were materially changed by reading "deistical writings," and that then he exploded" the common notions of the atonement. The work titled "Universalist's Book of Reference," teaches the following doctrine in reference to the salvation and sufferings of Christ: "As mankind have mistaken the nature of salvation, so they have been mistaken in regard to the means by which it is effected. It has been supposed that this salvation is effected by Christ's suffering the penalty due to the sinner, and bearing in his own person the pun

soon "

ishment which the guilty only were deserving of. But where could mankind learn such opinions? Certainly not from the Bible; for that nowhere informs us that Jesus suffered the penalty of any law of God whatever; nor that he suffered any punishment which was due to our sins. That Jesus suffered in consequence of our sins is undoubtedly true. But how this could exonerate us from blame, or clear us from guilt, is more than any rational man can possibly understand. How then is this salvation effected? Answer, by simply believing the truth." This quotation brings to view the following opinions in reference to the sufferings and death of Christ. 1. It denies the vicarious sufferings of Christ. 2. It denies that the sufferings of Christ possess any merit or virtue to redeemi us from sin, or justify the guilty, 3. It teaches that all the salvation the wicked realize is effected 'simply by believing the truth-it is truth that saves and not the blood of Christ; this cannot cleanse from sin. That these views are extensively entertained. among Universalists is capable of proof by their own writings.

Jason Lewis, in his epitome of the doctrines of Universalism, declares, that "Universalists believe, that as Jesus came to bear witness unto the truth,' not to originate it; as he hath brought life and immortality to light,' not created. them as the salvation of the future world is wholly 'the gift of God,' therefore the object of pure religion, as possessed and practised in this life, is not to purchase or secure the blessings of an hereafter state of being, but benefit mankind here, by rendering them better and happier." What does this divine teach us? That Jesus Christ came and died for sin in order to redeem us to God and constitute us hoirs by faith of eternal blessedness? Not at all. He even denies that Jesus Christ originated the truth he de clared to mankind; his object was to bear testimony to the

truth, and reveal, not create, life and immortality. Though in the opinion of this teacher in Israel, Jesus Christ came to declare and witness unto the truth of the gospel and a sound morality, yet after all, all this truth and the practise of pure religion would have no effect on the future life, its blessings and influences are wholly confined to this world. Christ did not die to save us from sin, nor teach us his religion whereby to secure eternal glory, therefore the only object in the Savior's mission and teaching was to make men "better and happier" in this world. What atone

What is the

Simply to
What ben-

ment have we here? None at all. What benefit of the sufferings and death of Christ? Not any. object of Christ's mission into this world? teach and bear witness of the truth of religion. efit to mankind is the truth and the religion of the Bible? Merely to render people "better and happier" in this world. But Universalists teach that all men shall be holy and happy hereafter, if the practice of the religion of Christ does not secure this, how shall it be obtained? All this is simply "the gift of God." How can it be otherwise, since the blood of Christ, the practice of religion, and man's present life, all can have no influence or effect in the spiritworld? To decide whether such sentiments are christian, or infidel, the reader need exercise nothing more than com

mon sense.

That Universalist preachers sometimes declaim about the blood of Christ, or Christ himself, as the certain medium through whom all mankind shall finally and safely reach the glories of heaven, we do not deny, but how much meaning, and what importance, they attach to such language, let the preceding quotations prove. Whether delusion, insincerity, or designed deception governs their course, we will leave for the righteous Judge to decide in the day of final adjudication. Do you ask, whether such sentiments

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