Universalism

The system of belief denominated Universalism, which teaches that all men will be saved irrespective of moral character, is as old as sin itself; and grows as necessarily out of the depravity of the heart, as rank weeds are produced by a luxuriant and uncultivated soil. Perhaps no form of error has ever been devised so perfectly adopted to deceive the lovers of sin, as the one under consideration. It at once addresses itself to the depraved appetites and passions of men; and is so admirably adjusted to this end, that it inspires a fallacious hope, in which there is no reason, and for the support of which there is no evidence.

(A. Wilford Hall, Universalism Against Itself: A Scriptural Analysis of the Doctrine, New York: Hall and Company, 1883; From Introduction by W. P. Strickland)

Universalism Refuted

* Universalism is the teaching that every person to live on planet Earth will ultimately be eternally saved…

(Ed Hindson & Ergun Caner, General Eds., The Popular Encyclopedia of Apologetics: Surveying the Evidence for the Truth of Christianity, Eugene, Oregon: Harvest House Puplishers, 2008, 487)

But another [Universalist] argument is presented: —Sin belongs wholly to the body or to the flesh, and is not at all attached to the soul or spirit; and hence, when the body dies, or the flesh returns to the dust, sin ceases as a matter of course! Let us first examine the premises that sin has nothing to do with the spirit, or that the spirit in the worst sinner remains uncontaminated. “Having these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit.” [2 Cor. 7. 1.] It appears from this, that the spirit gets contaminated by sin, as well as the flesh. “Do ye think that the scripture saith in vain, the spirit that dwelleth in us lusteth to envy?” [Jam. 4. 5.] If the spirit in a man lusteth to envy it is sinful; “For where envying and strive is there is confusion and every evil work.” [Ib. 3. 16.] But if this should be denied, and it be contended that the lusts of the flesh are the only things that are sinful and that they cannot affect the soul: we answer in the language of Peter: “Dearly beloved, I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul.” [1 Pet. 2. 11.] Paul offers up a singular petition, my opponents doctrine being true: “I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ.” [1 Thess. 5. 23.] If there can be no blame attached to the soul and spirit, then the major part of the apostle’s prayer was nonsense! If the spirit cannot be unholy, why does Paul make this remark? “The unmarried woman careth for the things of the Lord, that she be holy both in body and in spirit.” [1Cor. 7. 34.] Solomon does not agree with my opponent, for he came to the conclusion that “the soul of the wicked desireth evil.” [Prov. 21. 10.] Neither does Ezekiel: “Behold all souls are mine, as the soul of the father, so also the soul of the son is mine: the soul that sinneth it shall die.” [Ezek. 18. 4.] Neither does the prophet Micah: “Shall I give my first born for my transgression, the fruit of my body for the sin of my soul?” [Mic. 6. 7.] Such are a few of the many testimonies sustaining the position that sin is connected with, and has its seat in the soul… The more the spirit or soul has to do with an evil act, in premeditating, planning, resolving, etc., the more heinousness is attached to the crime. But it is most unaccountably strange, that God should inflict all punishment for sin, according to my opponent’s creed, upon the spiritual part of man, the soul, or the conscience, when nothing was engaged in the practice of it except the body! Why not punish the part that is guilty? This, however, is not the only absurdity connected with this theory. My opponent believes that Christ came to save all men from sin. But he cannot save the souls or the spirits of men from sin, for they are perfectly uncontaminated and pure from its defilements! He cannot save the body from sin; for my opponent believes that the body returns to dust no more to rise. Hence, Christ is neither to save the soul nor the body from sin; and as there is nothing else to be saved, it follows that my opponent does not believe that Christ will save men from sin in any sense!

(A. Wilford Hall, Universalism Against Itself: A Scriptural Analysis of the Doctrine, Revised Ed.,  New York: Hall and Company, 1883, 241-242; Excerpt from Chapter IX, Debate on the Perfections and Attributes of Diety)