During our discussion in Decatur, Ill., we presented the following,
substantially, as the “Shorter Catechism” for Universalians to test
their pretences to a belief in the Scriptures:
1. Phil. iii. 18, 19, Paul, speaking of the enemies of the cross of
Christ, says, “Whose end is destruction.” Can a man of sense believe
that the end of a man is destruction, and at the same time believe that
his salvation? The _end_ of a man will certainly be his last state, and
if that is destruction, his end can not be salvation.
2. Mark iii. 29, the Lord says, he who shall blaspheme against the Holy
Spirit, “hath never forgiveness.” Can a man of sense believe that a man
who “hath _never forgiveness_,” shall be saved? To save a man without
forgiveness, would be to save him _in his sins_.
3. John iii. 36, the Lord says, “He that believeth not the Son, shall
not see life, but the wrath of God abideth on him.” Can a man of sense
believe that those who believe not the Son, shall _not see life_, and
yet believe that they shall _see life_?
4. Rev. xxii. 19, the Scriptures say of certain persons, that “God
shall take away their part out of the book of life, and out of the holy
city, and from the things which are written in this book.” Can a man of
sense believe that a man whose “_part is taken out of the book of life,
and out of the holy city, and from the things which are written in this
book_,” can be saved?
5. Heb. xii. 15, the Scriptures speak of men “failing of the grace of
God.” Can a man of sense believe that men may “fail of the grace of
God,” and be saved? What! saved without the grace of God?
6. John viii. 21, the Lord said to certain persons, “Ye shall die in
your sins; whither I go ye can not come.” Can a sensible man believe
that men shall “die in their sins,” and that whither the Lord went they
could not come, and still believe that all will be saved? Do not refer
to what the Lord said to his disciples, for he said more than this to
them. He said to his disciples, “Whither I go, thou canst not follow me
now; but thou shalt follow me afterward.” John xiii. 36. This he did
not say to the Jews. But he did say to the Jews, “Ye shalt die in
your sins: whither I go ye can not come.” Is that true? It is. Then
Universalism is not true.
7. Heb. x. 26, 27, Paul says, “If we sin wilfully after that we have
received the knowledge of the truth, there remaineth no more sacrifice
for sins, but a certain fearful looking for of judgment and fiery
indignation, which shall devour the adversaries.” Can men of sense
believe that a man for whom “there remaineth no more sacrifice for
sins,” but for whom their remains “a certain fearful looking for of
judgment and fiery indignation which shall devour the adversaries,”
will be saved?
8. John v. 29, the Lord declares that “they who have done evil
shall come forth to the resurrection of damnation.” Can a man of
sense believe that those who have done evil can “come forth to the
resurrection of damnation,” and yet all men be saved?
9. Rev. xx. 13-15, we find an account of the dead standing before
God and being “judged every man according to their works,” and the
declaration is made that “whosoever was not found written in the book
of life, was cast into the lake of fire.” Can a man of sense believe
that the dead shall be raised and judged according to their works, and
the wicked, or those whose names are not written in the book of life,
shall be cast into the lake of fire, and yet all men be saved?
10. Gal. v. 2, Paul testifies to certain men, “Christ shall profit you
nothing.” Can a man of sense believe that those shall be saved whom
Christ shall profit nothing?
11. Heb. vi., Paul declares of certain persons, that it is impossible
to renew them again to repentance. Can a man of sense believe that
those can be saved whom it is impossible to renew again to repentance?
12. Heb. ix. 27, Paul says, “It is appointed unto men once to die,
but after this the judgment.” Can a man of sense believe that “it is
appointed unto men once to die, but _after this the judgment_,” and not
believe that God will judge men after death?
13. Luke xvi. 22, 23, we read of a “certain rich man,” that “the rich
man died, and was buried; and in hell he lifted up his eyes, being in
torments.” Can a man of sense believe that a man after he died and was
buried, was “in torments,” and believe that there are no torments after
death?
14. Matt. xxv., the Lord says of the wicked, “These shall go away
into everlasting punishment; but the righteous into life eternal.” Be
it observed, these righteous are in the life of a christian already,
or before they go into _life eternal_, and the wicked are in all the
hell there is for them in this world already. But here at the time
the righteous enter _eternal life_, the wicked enter _everlasting
punishment_. The same Greek word _aionion_, in the same sentence,
expresses the duration of the _life of the righteous and the punishment
of the wicked_. Can a man of sense believe that the Lord used _aionion_
in a limited sense in one place and an unlimited sense in the other?
15. Luke xiii. 23, we are informed that a man inquired of our Lord,
“Are there few that be saved?” The Lord did not answer his silly
question, but said to him, “Strive to enter in at the straight gate;
for many, I say unto you, will seek to enter in and shall not be able.”
Can a man of sense believe this statement, that they shall not be able
to enter, and still believe that all shall enter? Do not begin to think
of entering the church here now, for we know that all who seek to enter
the church are able.
16. Ez. xiii. 22, the Lord says, “With lies ye have made the heart
of the righteous sad, whom I have not made sad; and strengthened the
hands of the wicked, that he should not return from his wicked way, by
promising him life.” Can a man of sense believe that he strengthens
the hands of the wicked, that he should not return from his wicked
way, by promising him life, and still believe that he is doing good in
preaching that all men shall have life?
When our Universalist friends get so that they can answer these
questions and explain the difficulties involved clearly and
satisfactorily, the people may become satisfied that they _are not
sceptics_.