fore observes in the following verses, not only that he has imparted gifts, in prosecution of the end of his exaltation; but that, in order to the full accomplishment of it, he would go on to impart them, till we all come to the unity of the faith, unto a perfect man, unto the measure of the stature of the fulness of Christ. And it is declared in Ephes. i. 9, 10, that all these things in heaven and earth shall be reduced from the state they were in by means of the lapse, into a well subjected and subordinate whole by Christ. Another proof of the present proposition we find in 1 Tim. ii. 4. If God be able, in consistency with men's make, as moral and intelligent agents, to effect their salvation, his desiring they should be saved, and his eventually saving them, are convertible terms. 3. As a mean, in order to men's being made meet for salvation, God will, sooner or later, in this state or another, reduce them all under a willing and obedient subjection to his moral government. The texts which confirm this proposition are numerous. The apostle says in 1 John iii. 8: For this purpose was the Son of God manifested, that he might destroy the works of the devil. Parallel with this passage are John i. 29, Matt. i. 21, and Psal. viii. 5, 6, as explained and argued from Heb.ii.6-9. These words are applicable to Christ in their strict and full sense. And if all things, without any limitation or exception, shall be brought under subjection to Christ, then the time must come, sooner or later, in this state or some other, when there shall be no rebels among the sons of Adam, no enemies against the moral government of God: for there is no way of reducing rebels, so as to destroy their character as such, but by making them willing and obedient subjects. That this scripture is thus to be understood, is evident by a parallel passage in Phil. ii. 9—11. The next portion of scripture in proof of the present proposition, we meet with in 1 Cor. xv., from the 24th to the end of the 29th verse. Though the apostle in this paragraph turns our view to the end of the mediatory scheme, it is affirmed that universal subjection to Christ shall first be effected, in a variety of as strong and extensive terms as could well have been used; as, by putting down all rule, and all authority, and power; by putting all enemies under his feet, &c. It is worthy of special notice, that, before Christ's delivery of the mediatorial kingdom to the Father, the last enemy must be destroyed, which is death, the second death, which those who die wicked men must suffer, before they can be reduced under willing subjection to Jesus Christ: for the first death cannot be called the last enemy with propriety and truth, because the second death is posterior to it, and has no existence till that has been so far destroyed as to allow of a restoration to life. The two periods, when the mediatorial kingdom is in the hands of Jesus Christ, and when God, as King, will be immediately all in all, are certainly quite distinct from each other; and the reign of Christ in his mediatorial kingdom may be divided into two general periods. The one takes in this present state of existence, in which Christ reigns at the head of God's kingdom of grace; and that one effect whereof will be the reduction of a number of the sons of Adam under such an obedience to God, as that they will be fitted for a glorious immortality in the next state. The other period of Christ's reign, is that which intervenes between the general resurrection and judgment, and the time when God shall be all in all. This state may contain a duration of so long continuance, as to answer to the scripture phrase, sus τους αιώνας των alwvwv, for ever and ever; or, as might more properly be rendered, for ages of ages. During the whole of this state the righteous shall be happy, and the wicked, who are most obdurate, miserable, till they are reduced as willing and obedient subjects to Christ; which, when accomplished, the grand period shall commence when God shall be. himself immediately all in all. 4. The scripture language concerning the reduced, or restored, in consequence of the mediatory interposition of Jesus Christ, is such as leads us into the thought, that it is comprehensive of mankind universally. There is one text at least so fully expressive of this idea, as renders it incapable of being understood in any other sense. It is Rev. v. 13; And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb, for ever and ever.* This title also distinguishes those who embrace the sentiments of Mr. Relley, a modern Dr. Chauncy's Salvation of all Men, pp. 12--238. preacher of universal salvation in England, and Mr. Murray in America. This denomination build their scheme upon the following foundation; viz. :*-That Christ, as Mediator, was so united to mankind, that his actions were theirs, his obedience and sufferings theirs; and consequently he has as fully restored the whole human race to the divine favour, as if all had obeyed and suffered in their own persons. The divine law now has no demands upon them, nor condemning power over them, Their salvation solely depends upon their union with Christ, which God constituted and established before the world began; and by virtue of this union they will all be admitted to heaven at the last day: not one of Christ's members, not one of Adam's race will be finally lost. Christ, having taken on him the seed of Abraham, he in them, and they in him, fulfilled all righteousness, obeyed the law, and underwent the penalty for the past transgression, being all made perfect in one. According to this union, or being in him as branches in the vine, as members in the body, &c., the people are considered together with him, through all the cir cumstances of his birth, life, death, resurrection, and glory, And thus, considering the whole law fulfilled in Jesus, and apprehending ourselves united to him, his condition and state is ours; and thus standing in him, we can read the law, or the doctrine of rewards and punishments, without fear, because all the threatenings in the law of God have been executed upon us (as sinners and law-breakers) in him and this sacrifice of Jesus is all sufficient, without any act of ours, mental or external. : This denomination allege that the union of Christ and his church is a necessary consideration for the right explanation of the following scriptures: In thy book all my members were written-We are members of his body, of his flesh, and of his bones-Whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it-For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ. Psal. cxxxiv. 16. Ephes. v. 30. 1 Cor. xii. 26. xii. 12. See also Col. i. 18. Ephes. i. 22, 23. Col. ii. 10. Rom. xii. 5. Ephes. ii. 16. Heb. ii. 11. John xvii. 22, 23. The difference between this party and the Chauncean Universalists will appear obvious by comparing this with the preceding article. and a variety of other passages in the inspired writings. The scriptures affirm, that by the offence of one, judgment came upon all men unto con demnation-For all have sinned and come short of the glory of God. (Rom. v. 8. iii. 25.) It is evident hence, that in Adam's offence all have offended; which supposes such a union between Adam and his offspring, that his sin was their sin, and his ruin their ruin thus by his offence were they made sinners, whilst they, included in him, were in passivity, and he the active consciousness of the whole: and that his sin has corrupted the whole mass of mankind, both the scriptures and common experience evidently declare. If it be granted that there was such a union between Adam and his offspring as rendered his sin theirs, why should it be thought a thing incredible that the like union subsisting between Jesus and his seed renders his condition theirs? Especially as the apostle has stated the matter thus: As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. (Rom. v. 19.) The scriptures here shewing the method of sin in Adam and of grace in Christ, take an occasion to illustrate the latter by the former; intimating that as sin came upon all Adam's posterity by his single act, before they had any capacity of sinning after the similitude of his transgression, or of personal concurrence with him in his iniquity, it must have been from such a union to him as rendered his condition theirs in whatever state he was: thus by one man's disobedience many were made sinners. In like manner Christ's righteousness is upon all his seed by his single act, before they had any capacity of obeying after the similitude of his obedience, or of assenting to what he did or suffered. This manifests such a union to him as renders his condition theirs in every state which he passed through; insomuch that his righteousness, with all the blessings and fruits thereof, is theirs, before they were conscious of existence: thus by the obedience of one are many made righteous. To prove that the atonement was satisfactory for the whole human race, they allege that the scriptures abound with positive declarations to this effect: "The restitution of all things is preached by the mouth of all God's holy prophets. ever since the world began." It is said that Christ died for all, that he is the propitiation for our sins, and not for ours only, but for the sins of the whole world. This denomination admit of no punishment for sin but what Christ suffered; but speak of a punishment which is consequent upon sin, as darkness, distress, and misery, which they assert are ever attendant upon transgression. But, as the scriptures assure us, the blood of Jesus cleanseth from all sin, that mystery of iniquity which is so predominant at present in the human heart, will finally be consumed by the spirit of his mouth, and be destroyed by the brightness of his coming. As to know the true God and Jesus Christ is life eternal, and as all shall know him from the least to the greatest, that knowledge, or belief, will consequently dispel or save from all that darkness, distress, and fear, which is ever attendant on guilt and unbelief; and being perfectly holy, we shall consequently be perfectly and eternally happy.* As the reader has been presented with a brief account of the arguments used by the late learned and ingenious Dr. Chauncey in favour of universal salvation, it is proper to give a sketch of the reasons his opponents have brought *Relley's Union, pp. 7-36, on the opposite side of the question. A few of the arguments alleged to support the eternity of future punishment are as follow: The sacred scriptures expressly declare that the punishment of the finally impenitent shall be eternal. It is better for thee to enter into life halt or maimed, rather than having two hands, or two feet, to be cast into everlasting fireThen shall he say unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels-These shall go away into everlasting punishment ----If thy hand offend thee, cut it off; it is better for thee to enter into life maimed, than having two hands, to go into hell, into the fire that never shall be quenched; where their worm dieth not, and the fire is not quenched-And the smoke of their torment ascendeth up for ever and ever. (Matt. xvii. 8. xxv. 41-46. Mark ix. 43. Rev. xiv. 11. See also 2 Thess. i. 9. 2 Pet. ii. 17. Jude 13. Rev. xix. 3. xx. 10.)-The texts concerning the sin against the holy Ghost are a clear proof of endless punishment: The blasphemy against the holy Ghost shall not be forgiven unto men. Whosoever speaketh against the holy Ghost, it shall not be for Townsend's Remarks, pp. 16, 17. |